Ephesians 4

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 17 2 8 0 0 CHAPTER IV:1 16) Chapter 4:1 16) Theme: The Church Glorious) II. Exhortation) describing and urging upon all) O rganic Unity (amid Diversity) and Growth into Christ) ) 4:1 16) 4 1 I, therefore, the prisoner in the Lord, entreat you to live lives worthy of the calling with which you were called, 2 with all lowliness and meekness, with longsuffering, enduring one another in love, 3 making every effort to preserve the unity imparted by the Spirit by means of the bond (consisting in) peace. 4 (There is) one body and one Spirit, just as also you were called in one hope which your calling brought you; 5 one Lord, one faith, one baptism; 6 one God and Father of all, who (is) over all and through all and in all. 7 But to each one of us this grace was given within the limits which Christ apportioned. 8 Therefore he says: When he ascended on high he led captive a host of captives, and he gave gifts to men. 9 Now this expression, he ascended, what can it mean but that he had (previously) descended into the regions lower than the earth?��98�� 10 The one who descended is himself also the one who ascended higher than all the heavens in order that he might fill all things 11 And it was he who gave some (to be) apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12 in order fully to equip the saints for the work of ministry, with a view to the building up of the body of Christ, 13 until we all attain to the unity of the faith and of the clear knowledge of the Son of God, to a full-grown man, to the measure of the stature of the fulness of Christ, 14 so that we may no longer be children tossed to and fro by the waves and whirled around by every gust of doctrine, by the trickery of men, by (their) talent for deceitful scheming; 15 but adhering to the truth in love, may grow up in all things into him who is the head, even Christ, 16 from whom the entire body, harmoniously fitted together and held together by every supporting joint, according to the energy that corresponds to the capacity of each individual part, brings about bodily growth with a view to its own upbuilding in love.) ) It is clear as daylight and universally admitted that this section, especially in its opening verses, emphasizes unity. This unity, moreover, is not external and mechanical, but internal and organic. It is not superimposed, but, by virtue of the power of the indwelling Christ, proceeds from within the organism of the church. Those, therefore, who in their ecumenical zeal are anxious to erase all denominational boundaries and to create a mammoth super-church can find no comfort here. On the other hand, neither can those who exaggerate differences and even stand in the way of inter-ecclesiastical co-operation when this can be accomplished without sacrificing any real principle.) The first six verses can be summarized as follows: the church is spiritually one; therefore, let it be spiritually one!

This does not imply any contradiction, the meaning being that believers should make every effort to preserve the unity imparted by the Spirit by means of the bond (consisting in) peace. ) The unity is, however, not such that the individual believer becomes a mere cog in the wheel. Personal initiative or individual expression, far from being crushed, is encouraged, as verses 7 12, 16, clearly indicate. Also, the oneness is not an end in itself. It is not a superficial desire for togetherness in the spirit of the familiar lines:) For your friends are my friends, and my friends are your) friends; And the more we get together, the happier we ll be. ) On the contrary, it is a unity with the purpose of being a blessing to one another, so that the church can be built up, and can thus be a blessing to the world. There is work to be done, as verse 12 clearly shows. And in order to accomplish the tasks assigned, believers should co-operate, each contributing his share to the inner growth of the church.

This is all the more necessary because the opponents are very clever (verse 14). It is clear that in this section the idea of growth is just as prominent as is that of unity. If there be any difference in emphasis I would say the former is even more prominent, especially in verses 12 16. In verse 15 the apostle expresses the idea of growth in these words: & that we, speaking truth in love, may grow up in all things into him who is the head, even Christ. ) Everything considered, therefore, it would seem that the subtitle Organic Unity (amid Diversity) and Growth into Christ supplies the true key to the contents of this section.) 1 1 2 8 0 “tw://bible.*?id=55.1.8|AUTODETECT|”

1. The apostle begins, saying, I, therefore, the prisoner in the Lord, entreat you to live lives worthy of the calling with which you were called. Paul the prisoner 7 1 -1 9 0 “tw://bible.?id=55.1.8|AUTODETECT|” II Tim. 1:8) 1 1 -1 9 0 “tw://bible.?id=49.3.1|AUTODETECT|” ; in ) 7 1 -1 9 0 “tw://bible.?id=49.3.1|AUTODETECT|” Eph. 3:1) 1 1 -1 9 0 “tw://bible.?id=57.1.9|AUTODETECT|” and in ) 7 1 -1 9 0 “tw://bible.?id=57.1.9|AUTODETECT|” Philem. 1, 9) 1 1 -1 9 0 “tw://bible.?id=50.1.27|AUTODETECT|” of Christ Jesus, with no essential difference in meaning) has been faithful to his trust, as his very imprisonment, brought about by his loyalty, proves. He, therefore, is all the more justified in entreating the addressed to be likewise faithful, that is, to live lives worthy of your calling 7 1 -1 9 0 “tw://bible.?id=50.1.27|AUTODETECT|” Phil. 1:27) 1 1 -1 9 0 “tw://bible.?id=51.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.10|AUTODETECT|” Col. 1:10) 1 1 -1 9 0 “tw://bible.?id=52.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.12|AUTODETECT|” I Thess. 2:12) 1 1 -1 9 0 “tw://bible.?id=64.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=64.1.6|AUTODETECT|” III John 6) 1 1 -1 9 0 “tw://bible.?id=17.3.4|AUTODETECT|” ). Let them conduct themselves in harmony with the responsibilities which their new relationship to God had imposed upon them and with the blessings which this effectual calling (for which see on 1:18) had brought them. As to these responsibilities, the addressed had been foreordained to sonship (1:5). It is their responsibility, therefore, to behave in the manner in which adopted children of the heavenly Father could be expected to behave: believing his teachings, trusting his promises, and obeying his will. And as to the blessings, these were described in the preceding chapters: election, redemption, sealing, being made alive, being reconciled not only to God but also to those who had formerly been their enemies, having freedom of access to the throne of grace, etc. Surely, a life of gratitude, abounding in good works as its fruit, was in order!

It is as if Paul were saying, If you are believers, and wish to be known as such, live as believers. It reminds us of the manner in which Mordecai answered the accusations of those who found fault with him because he refused to obey the king s order to bow down to Haman. He simply answered, I am a Jew 7 1 -1 9 0 “tw://bible.?id=17.3.4|AUTODETECT|” Esther 3:4) 1 1 -1 9 0 “tw://bible.?id=51.3.12-51.3.15|AUTODETECT|” ). Be what you are! says Paul, as it were. He continues this thought by adding: 2, 3. with all lowliness and meekness, with longsuffering, enduring one another in love, making every effort to preserve the unity imparted by the Spirit by means of the bond (consisting in) peace. The seven-fold description of the Christian life resembles very closely what is found in the twin-letter 7 1 -1 9 0 “tw://bible.?id=51.3.12-51.3.15|AUTODETECT|” Col. 3:12 15) 1 1 -1 9 0 “tw://bible.?id=44.16.35-44.16.40|AUTODETECT|” ).��99�� To avoid repetition may I, accordingly, ask the reader to consult N.T.C. on Colossians and Philemon, pp. 155 160. What is about to be presented is additional material, not mere duplication. Though not intended as a complete list of qualities which believers should reveal in their lives, the Ephesian list furnishes a broad characterization of this new disposition and behavior. First mentioned is lowliness or humility. Having received blessings so great that their true value cannot be expressed in words, it is altogether proper that the recipients be filled with the very basic virtue of lowliness. Note the emphasis: all lowliness and meekness.

Humility has been called the first, second, and third essential of the Christian life. The mention of lowliness leads naturally to that of meekness. The meek individual is slow to insist on his rights. He realizes that in the sight of God he has no rights at all that are his by nature. All his rights were secured by grace. And although with reference to men he may at times have to insist on his rights 7 1 -1 9 0 “tw://bible.?id=44.16.35-44.16.40|AUTODETECT|” Acts 16:35 40) 1 1 -1 9 0 “tw://bible.?id=46.6.7|AUTODETECT|” ), he does not rashly throw himself into the fray. He would rather take wrong than inflict it 7 1 -1 9 0 “tw://bible.?id=46.6.7|AUTODETECT|” I Cor. 6:7) 1 1 -1 9 0 “tw://bible.?id=1.13.7-1.13.18|AUTODETECT|” ). With Abraham he prefers to let Lot have first choice 7 1 -1 9 0 “tw://bible.?id=1.13.7-1.13.18|AUTODETECT|” Gen. 13:7 18) 1 1 -1 9 0 “tw://bible.?id=46.7.13|AUTODETECT|” ), with great reward & for Abraham! He exercises longsuffering. Emphasis on this virtue was greatly needed in the early church, when believers suffered misunderstanding, harshness, and cruelty from those who did not share their faith. For example, the lot of a Christian wife who was married to an unbeliever was by no means easy. Nevertheless, as long as her husband was willing to live with her in the marriage relationship, the wife must remain with him and try, by means of her God-fearing behavior, to win him for Christ. Thus, the grace of longsuffering would be beautifully illustrated in her life. See ) 7 1 -1 9 0 “tw://bible.?id=46.7.13|AUTODETECT|” I Cor. 7:13) 1 1 -1 9 0 “tw://bible.?id=60.3.2|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=60.3.2|AUTODETECT|” I Peter 3:2) 1 1 -1 9 0 0 . However, not only with respect to outsiders must this grace be exhibited, also with reference to fellow-believers. All have their faults and weaknesses. Let every one say to himself, therefore, In view of the fact that God has been so longsuffering toward me, even though in his holy eyes my sins must stand out far more clearly than do my brother s blemishes in my eyes, I must surely be patient with my brother. ) 1 1 2 8 0 “tw://bible.?id=45.12.9-45.12.21|AUTODETECT|” The mention of longsuffering is followed by that of endurance or forbearance. Literally the apostle says, combining two virtues, enduring one another in love. The person who endures injury tries to pay no attention to it. He holds himself up, as the derivation of the word in the original implies, is not shaken up, but continues to keep himself erect and firm. We, too, at times use a somewhat similar expression when we say, You should put up with his ill behavior. However, in saying this we do not always mean exactly what the apostle has in mind.

We may simply be referring to suffering injury without open resentment, though we boil within! Paul, however, very aptly combines the forbearance of which he is speaking with the inner disposition of love. He everywhere emphasizes this virtue of outgoingness, true and tender affection toward the brother, the neighbor, and even the enemy, the noble endeavor to benefit him and never to harm him in any way. In addition to the Colossian verses to which reference was made earlier, see also ) 7 1 -1 9 0 “tw://bible.?id=45.12.9-45.12.21|AUTODETECT|” Rom. 12:9 21) 1 1 -1 9 0 “tw://bible.?id=46.8.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.8.13|AUTODETECT|” I Cor. 8:13) 1 1 -1 9 0 “tw://bible.?id=46.9.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.9.22|AUTODETECT|” 9:22) 1 1 -1 9 0 “tw://bible.?id=46.10.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.33|AUTODETECT|” 10:33) 1 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” Gal. 5:22) 1 1 -1 9 0 “tw://bible.?id=46.13.0|AUTODETECT|” , to select only a few references among the many that could be mentioned. The most complete and strikingly touching chapter on love toward all is ) 7 1 -1 9 0 “tw://bible.?id=46.13.0|AUTODETECT|” I Cor. 13) 1 1 -1 9 0 0 . To be appreciated it should be read, if possible, in the original, and if not possible, at least in several versions!) 1 1 2 8 0 “tw://bible.?id=55.2.15|AUTODETECT|” Now if, by the aid of the Holy Spirit and of prayer, a person truly endeavors so to conduct himself that his life will sparkle with these virtues, unity, to which Paul turns next, will be promoted. The spiritual oneness here indicated is an indispensable prerequisite for promoting the health and happiness of the church, for advancing the cause of missions, and for winning the victory over Satan and his allies. It does not come of its own accord but is the result of both effort and prayer; of effort, for the apostle says, making every effort 7 1 -1 9 0 “tw://bible.?id=55.2.15|AUTODETECT|” II Tim. 2:15) 1 1 -1 9 0 “tw://bible.?id=42.11.13|AUTODETECT|” ), and doing this constantly (note the present participle, continuative); and of prayer, for he refers to a unity of the Spirit (thus literally, but meaning: imparted by the Spirit); hence, the result of earnest prayer 7 1 -1 9 0 “tw://bible.?id=42.11.13|AUTODETECT|” Luke 11:13) 1 1 -1 9 0 0 ). It is a oneness of Jew and Gentile, as was emphasized by Paul (2:11 22; 3:6), of lofty purpose (3:10, 18, 19), and of true affection (4:2; 5:1, 2).) 1 1 2 8 0 “tw://bible.?id=46.14.33|AUTODETECT|” This unity is promoted by peace. Cf. ) 7 1 -1 9 0 “tw://bible.?id=46.14.33|AUTODETECT|” I Cor. 14:33) 1 1 -1 9 0 “tw://bible.?id=47.13.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.13.11|AUTODETECT|” II Cor. 13:11) 1 1 -1 9 0 “tw://bible.?id=50.4.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.7|AUTODETECT|” Phil. 4:7) 1 1 -1 9 0 “tw://bible.?id=51.3.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.15|AUTODETECT|” Col. 3:15) 1 1 -1 9 0 “tw://bible.?id=53.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.3.16|AUTODETECT|” II Thess. 3:16) 1 1 -1 9 0 “tw://bible.?id=55.2.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.22|AUTODETECT|” II Tim. 2:22) 1 1 -1 9 0 “tw://bible.?id=51.3.14|AUTODETECT|” . Here in Ephesians the apostle has already referred to it in 1:2; 2:14, 15, 17; and will refer to it again in 6:15, 23. When there is strife there is disunity. Peace, on the other hand, promotes the perpetuation of unity. Hence, it is, after all, not surprising that Paul writes, making every effort to preserve the unity imparted by the Spirit by means of the bond ( of, that is, consisting in) peace. This bond or tie that binds believers together is peace, just as in ) 7 1 -1 9 0 “tw://bible.?id=51.3.14|AUTODETECT|” Col. 3:14) 1 1 -1 9 0 “tw://bible.?id=49.4.2|AUTODETECT|” it is love. This involves no contradiction, for it is exactly love that makes peace possible. Hence, both here in ) 7 1 -1 9 0 “tw://bible.?id=49.4.2|AUTODETECT|” Eph. 4:2) 1 1 -1 9 0 “tw://bible.?id=49.4.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.4.3|AUTODETECT|” 3) 1 1 -1 9 0 “tw://bible.?id=51.3.14|AUTODETECT|” and in ) 7 1 -1 9 0 “tw://bible.?id=51.3.14|AUTODETECT|” Col. 3:14) 1 1 -1 9 0 “tw://bible.?id=51.3.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.3.15|AUTODETECT|” 15) 1 1 -1 9 0 0 , love and peace are mentioned in close succession. Surely, if it be correct to say that the stability of the roof depends in a sense on the foundation that underlies the entire superstructure, then it is also correct to say that the roof s stability depends on the strength of the walls that immediately uphold it. And since especially in Ephesians the apostle dwells in such detail on the peace established between God and men, resulting in peace between Jews and Gentiles, it is entirely natural that he should here speak of peace as the bond. Take it in whatever sense one prefers, spiritual peace is ever the gift of love. Unity results.) 1 1 2 8 0 0 The exhortation that the addressed may live in love and unity (verses 1 3) is followed by a description of this unity. In this description unity and all those characteristics associated with it are traced first to the Spirit, who had entered into the hearts of the believers; from there back to the Lord (Jesus Christ), whose vicarious sacrifice had made possible the gift of the Spirit; and, finally, to God the Father, who had given his Son and who, together with the Son, was also the Giver or Sender of the Spirit. In close association with the Spirit two other elements of Christian unity are mentioned, making three in all: one body, one Spirit, one hope. So also, in connection with the Lord, two others, again resulting in a triad: one Lord, one faith, one baptism. The Father is mentioned all by himself, for the six already named are traceable to him in the sense that whatever is associated with the Spirit and with the Son must, of necessity, also be associated with the Father, for it is he who is over all and through all and in all. Accordingly, what we have here is a sevenfold description of a threefold unity, a statement of the character of Christian unity and of its trinitarian Source.��100��) 1 1 2 8 0 “tw://bible.?id=45.12.5|AUTODETECT|” 4. The first triad is: (There is) one body and one Spirit, just as also you were called in one hope which your calling brought you. The one body is, of course, the church consisting of Jews and Gentiles (2:14 22), the one family in heaven and on earth (3:15). Though in a sense, we are many, yet we are one body in Christ 7 1 -1 9 0 “tw://bible.?id=45.12.5|AUTODETECT|” Rom. 12:5) 1 1 -1 9 0 “tw://bible.?id=46.10.17|AUTODETECT|” ). There is one loaf, one body 7 1 -1 9 0 “tw://bible.?id=46.10.17|AUTODETECT|” I Cor. 10:17) 1 1 -1 9 0 “tw://bible.?id=51.1.12|AUTODETECT|” ). This body or church, moreover, is not an earth-born or man-made institution but a product of the Holy Spirit; hence, one body and one Spirit. The urgent invitation of the gospel (the external call) has been applied to the hearts of the Ephesians by the Holy Spirit, producing the internal or effectual call. See on 1:18 and 4:1. Their call had brought them hope, a hope firmly grounded in God s promises which cannot fail. It was a hope of receiving the inheritance among the saints in the light 7 1 -1 9 0 “tw://bible.?id=51.1.12|AUTODETECT|” Col. 1:12) 1 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” ), as God s gracious reward for a life consecrated to him. The main reason, I believe, why the call had filled them with hope was that the very possession of the Spirit in their hearts was already the first instalment of their inheritance (1:14), and as such a pledge or guarantee of glory to come, a glory arriving not only when soul and body part but also and especially in the great consummation of all things at Christ s return. The fruits 7 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” Gal. 5:22) 1 1 -1 9 0 “tw://bible.?id=48.5.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.5.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=45.8.23|AUTODETECT|” ) which the indwelling and sanctifying Spirit was bestowing upon them were firstfruits 7 1 -1 9 0 “tw://bible.?id=45.8.23|AUTODETECT|” Rom. 8:23) 1 1 -1 9 0 0 ), a foretaste of future, ineffable bliss.) 1 1 2 8 0 “tw://bible.?id=46.12.13|AUTODETECT|” The Spirit, in the very process of imparting to the Ephesians the effectual call, also united them, so that they became one spiritual organism: For by one Spirit we were also baptized into one body, whether we were Jews or Greeks, slaves or free, and we were all made to drink of one Spirit 7 1 -1 9 0 “tw://bible.?id=46.12.13|AUTODETECT|” I Cor. 12:13) 1 1 -1 9 0 “tw://bible.?id=46.3.16|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=46.3.16|AUTODETECT|” 3:16) 1 1 -1 9 0 “tw://bible.?id=46.6.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.6.19|AUTODETECT|” 6:19) 1 1 -1 9 0 “tw://bible.?id=45.8.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.9|AUTODETECT|” Rom. 8:9) 1 1 -1 9 0 “tw://bible.?id=45.8.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.8.11|AUTODETECT|” 11) 1 1 -1 9 0 0 ). Just as it is exactly because the human body is pervaded by the spirit that it is one and is able to function as a unit, every member in co-operation with all the others, so also it is precisely because the church, Christ s body, is indwelt and influenced throughout by the Holy Spirit that it is a single organism and operates as such.) 1 1 2 8 0 “tw://bible.?id=46.6.13-46.6.15|AUTODETECT|” 5. Now the second triad: one Lord, one faith, one baptism. This Lord is the Lord Jesus Christ. He is our Lord in the sense that since he bought us we are his. He owns us, loves us, cares for us, and protects us. We recognize his sovereignty, own him as our Deliverer and Ruler, trust, obey, love, and worship him 7 1 -1 9 0 “tw://bible.?id=46.6.13-46.6.15|AUTODETECT|” I Cor. 6:13 15) 1 1 -1 9 0 “tw://bible.?id=46.6.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.6.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=46.7.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.7.23|AUTODETECT|” 7:23) 1 1 -1 9 0 “tw://bible.?id=46.12.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.3|AUTODETECT|” 12:3) 1 1 -1 9 0 “tw://bible.?id=46.12.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.12.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=50.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.11|AUTODETECT|” Phil. 2:11) 1 1 -1 9 0 “tw://bible.?id=60.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.18|AUTODETECT|” I Peter 1:18) 1 1 -1 9 0 “tw://bible.?id=60.1.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=60.1.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=66.19.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.16|AUTODETECT|” Rev. 19:16) 1 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” ). Whether Jew or Gentile, bond or free, male or female 7 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” Gal. 3:28) 1 1 -1 9 0 “tw://bible.?id=51.3.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.11|AUTODETECT|” Col. 3:11) 1 1 -1 9 0 “tw://bible.?id=45.14.9|AUTODETECT|” ), already in heaven or still on earth 7 1 -1 9 0 “tw://bible.?id=45.14.9|AUTODETECT|” Rom. 14:9) 1 1 -1 9 0 “tw://bible.?id=48.1.23|AUTODETECT|” ), we all confess this one Lord as ours. We embrace him with one faith. What is meant by this one faith? Is it faith in the objective sense, body of truth, creed 7 1 -1 9 0 “tw://bible.?id=48.1.23|AUTODETECT|” Gal. 1:23) 1 1 -1 9 0 “tw://bible.?id=48.6.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.10|AUTODETECT|” 6:10) 1 1 -1 9 0 “tw://bible.?id=50.1.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.27|AUTODETECT|” Phil. 1:27) 1 1 -1 9 0 0 and frequently in the Pastoral Epistles), or is it faith in the subjective sense, reliance on our Lord Jesus Christ and on his promises? Among commentators there is great difference of opinion with respect to this question.��101�� For myself, the subjective sense seems to be the one indicated here. It is one faith not historical nor miraculous nor temporary but true and genuine trust by means of which we embrace the one Lord Jesus Christ. It is true that the subjective and the objective cannot be separated: when a person surrenders himself to Christ as his Lord he at the same time also accepts the body of truth with reference to him. Yet this is not the same as saying that the term faith is here used in a double sense. The fact that faith is mentioned immediately after Lord and is immediately followed by baptism, all in one very short sentence, would seem to indicate that the triad is a closely knit unit (which was true also with respect to the first triad, mentioned in verse 4). Hence, I agree with Scott, op. cit., p. 204, when he states, It is better to take the whole sentence as expressive of a single fundamental fact: one Lord in whom we all believe and in whose name we have been baptized. ) 1 1 2 8 0 “tw://bible.?id=48.3.27|AUTODETECT|” With respect to the one baptism Grosheide states, There is only one baptism which is received by many (perhaps a number of persons simultaneously). All the members of the congregation are baptized in the same manner, and we may well assume, after or in connection with the same sermonic elucidation. By means of baptism the fellowship of believers with their Lord was sealed 7 1 -1 9 0 “tw://bible.?id=48.3.27|AUTODETECT|” Gal. 3:27) 1 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” ). In baptism lies the evidence that all sorts of people 7 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” Gal. 3:28) 1 1 -1 9 0 0 ), without any discrimination, share in the grace of Christ (H. N. Ridderbos, The Epistle of Paul to the Churches of Galatia, a volume in New International Commentary on the New Testament, Grand Rapids, Mich., 1953, p. 147).��102��) 1 1 2 8 0 “tw://bible.?id=5.6.4|AUTODETECT|” 6. To show the unity within the Trinity as ultimate basis for the unity of the church, the apostle, turning now to the Father, writes, one God and Father of all, who (is) over all and through all and in all. The emphasis here, as in 1:3, 17; 2:18; 3:14, 15, is on redemptive Fatherhood. The first person of the divine Trinity is our Father in Jesus Christ. He is the Father from whom the whole family in heaven and on earth derives its name. To be sure, as our Father he is also our Creator, for he created all things (3:9).

This fact makes his Fatherhood in the sphere of redemption stand out even more beautifully. He recreated what he had created, so that we are his in a double sense, and therefore all the more owe him our full devotion. But that it is on his Fatherhood with reference to the family of believers that the emphasis here falls is clear not only from the fact that this is the prevailing sense in which the term Father is used in Ephesians but also from the immediate context. The first person of the Trinity is, accordingly, Father of all,��103�� that is, of all those who belong to the family of the faith. Whether they are converts from the Jewish or from the Gentile world makes no difference, just so they are converts. As such he bears a threefold relationship to all his children: As Father he is over all, for he exercises control over all.

He is, however, also through all, for he blesses us all through Christ our Mediator. And he is in all, for he draws us close to his heart in the Spirit. Thus the three strands are gathered into one, and we perceive that the Spirit about whom verse 4 was centered, and the Lord (Jesus Christ) on whom verse 5 was concentrated, are not to be viewed as separate entities. We worship one God 7 1 -1 9 0 “tw://bible.?id=5.6.4|AUTODETECT|” Deut. 6:4) 1 1 -1 9 0 0 ), not three gods. Though it is true that Scripture ascribes election especially to the Father, redemption especially to the Son, and sanctification especially to the Spirit, yet in each of these departments all co-operate. The three never work at cross purposes. As has often been remarked, the Father thought our salvation, the Son bought it, the Spirit wrought it. Moreover, the unity amid diversity which pertains to the Trinity is the basis for the essential unity in the midst of the circumstantial variety which characterizes the church, and to which Paul now turns.) 1 1 2 8 0 “tw://bible.?id=46.12.0|AUTODETECT|” 7. He writes, But to each one of us this��104�� grace was given within the limits which Christ apportioned . The apostle has dwelt in detail on the unity of the church. This was necessary, for only when the church recognizes its unity and strives more and more to preserve it, each member co-operating with all the others, will the gospel move mightily forward among the nations, will the church itself rejoice, will Satan tremble, and will the name of God be glorified. However, this unity makes allowance for diversity of gifts among the many members of the one body. In fact, this very diversity, far from destroying the unity, will, if properly used, promote it.

The proper use of the gift, that is, the particular endowment (see on 3:2, 7) which in his grace God has bestowed on anyone, implies the following: a. that the recipient shall indeed recognize it as a gift, and not as the product of his own skill or ingenuity; b. that he view his gift as only one among many and as limited in extent, a measured gift; and c. that he be eager to use it not for his own glory but for the benefit of the entire body, and thus, to God s glory. The best commentary on this verse is what Paul himself writes in ) 7 1 -1 9 0 “tw://bible.*?id=46.12.0|AUTODETECT|” I Cor. 12) 1 1 -1 9 0 0 , the entire chapter. In verses 4 6 he states, Now there are diversities of gifts, but the same Spirit; and there are diversities of service, but the same Lord; and there are diversities of working, but it is the same God who works all in all. And significantly he adds, But to each is given the manifestation of the Spirit for the common good (verse 7). It seems that in the early church as also today there was a twofold danger: a. that those who had received very special endowments might overestimate their importance, give themselves the credit for them, and fail to use them for the benefit of the entire church; and b. that those who had not been so richly endowed might lose courage, thinking that they were of no benefit to the church. It was not only Paul who reacted against this real peril; in a slightly different sense so did James even earlier: Let the brother of low degree glory in his high estate, and the rich in that he is made low (1:9). The real comfort and glorious lesson for everyone must ever be: I have received my gift, be it great or small, from Christ himself.��105�� I must use it, therefore, as he requires. The Giver will not fail me when I use my gift for the benefit of all. ) 1 1 2 8 0 0 But is it really true that the Jesus who once walked the earth is now so highly exalted, so glorious, and so richly endowed with authority that he is able to bestow his gifts upon the church and upon its members in lavish quantity? In answer to this question the apostle writes about the ascended Christ and the gifts which he bestowed and is still bestowing. What follows in verses 8 16 is really a unit. However, since the reference to Christ s ascension and its implication is found especially in verses 8 10, this will be studied first of all. Paul writes 8 10. Therefore he says: When he ascended on high he led captive a host of captives, and he gave gifts to men.

Now this expression, he ascended, what can it mean but that he had (previously)��106�� descended into the regions��107�� lower than the earth? The one who descended is himself also the one who ascended higher than all the heavens in order that he might fill all things .) 1 1 2 8 0 “tw://bible.?id=19.68.18|AUTODETECT|” The word therefore must here be interpreted to indicate something like in accordance with this. By direction of the Holy Spirit Paul introduces a passage from the Psalms 7 1 -1 9 0 “tw://bible.?id=19.68.18|AUTODETECT|” Ps. 68:18) 1 1 -1 9 0 0 ; LXX 69:19) that has a bearing upon the present subject. He does not intend to quote literally but rather, as occurs so often in such cases, to elucidate a passage by showing how that which in the Psalter was said concerning God attained its fulfilment in Christ.��108�� When we bear in mind the typical character of the old dispensation, the fact that the Old is by the New explained, so that we do not have two Bibles but one Bible inspired by one original Author, the Holy Spirit, we will not be able to find fault with this method.) 1 1 2 8 0 “tw://bible.?id=45.9.25|AUTODETECT|” The expression he says means God says. This appears rather clearly from the context in such passages as ) 7 1 -1 9 0 “tw://bible.?id=45.9.25|AUTODETECT|” Rom. 9:25) 1 1 -1 9 0 “tw://bible.?id=48.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.16|AUTODETECT|” Gal. 3:16) 1 1 -1 9 0 “tw://bible.?id=48.3.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.3.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=58.1.5-58.1.7|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=58.1.5-58.1.7|AUTODETECT|” Heb. 1:5 7) 1 1 -1 9 0 “tw://bible.?id=45.15.10|AUTODETECT|” ; and may be assumed also in such other passages as ) 7 1 -1 9 0 “tw://bible.?id=45.15.10|AUTODETECT|” Rom. 15:10) 1 1 -1 9 0 “tw://bible.?id=46.6.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.6.16|AUTODETECT|” I Cor. 6:16) 1 1 -1 9 0 “tw://bible.?id=47.6.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.2|AUTODETECT|” II Cor. 6:2) 1 1 -1 9 0 “tw://bible.?id=19.68.18|AUTODETECT|” ; etc.��109�� There follows the application of ) 7 1 -1 9 0 “tw://bible.?id=19.68.18|AUTODETECT|” Ps. 68:18) 1 1 -1 9 0 “tw://bible.?id=7.5.12|AUTODETECT|” to Christ s ascension and the gifts he bestowed. In A.V. this passage reads as follows: Thou hast ascended on high, thou hast led captivity captive; thou hast received gifts for men. In A.R.V. the first line is identical; the second reads thou hast led away captives. This, however, is not a material change, for captivity can be interpreted as meaning a host of captives 7 1 -1 9 0 “tw://bible.?id=7.5.12|AUTODETECT|” Judg. 5:12) 1 1 -1 9 0 “tw://bible.?id=49.2.11|AUTODETECT|” ), just as, for example, the circumcision means the circumcized 7 1 -1 9 0 “tw://bible.?id=49.2.11|AUTODETECT|” Eph. 2:11) 1 1 -1 9 0 “tw://bible.?id=49.4.8|AUTODETECT|” ). The third line is thou hast received gifts among men. Paul appears to have had in mind the LXX version of the passage, with which, with respect to the points which require comment, our English versions agree substantially, though not in every little detail. However, in the apostle s application for, as the passage from the Psalms reads in ) 7 1 -1 9 0 “tw://bible.?id=49.4.8|AUTODETECT|” Eph. 4:8) 1 1 -1 9 0 “tw://bible.*?id=47.2.14|AUTODETECT|” it is applied rather than literally quoted the words undergo three changes. Two of them, however, are of such minor significance that they can be relegated to a footnote.��110�� The one really important change is this, that the passage from which the apostle was borrowing stated that the One who ascended received gifts, but the apostle himself in referring to it here says that he gave gifts. According to the Old Testament passage God is represented, it would seem, as descending from heaven to wage war against his enemies. He ascends again as Victor, loaded with spoils. What gave Paul the right to apply this receiving of gifts to the activity of Christ whereby he gives gifts to his church? Ever so many explanations have been offered with which I shall not weary the reader.

The one I accept is the following: Under the guidance of the Holy Spirit the apostle had every right to make this application, for the Victor receives the spoils with a view to giving them away. The giving is implied in the receiving. When Christ ascended he was not returning to heaven with empty hands. On the contrary, as a result of accomplished mediatorial work he returned in triumph to heaven, in the full possession of salvation for his people. These people were, so to speak, in his triumphant procession. They were captives in his train, chained, as it were, to his chariot.

There was a vast host of captives. Among them was also Paul, destined, along with the others, to spread abroad the fragrance of the gospel. Thanks be to God! See ) 7 1 -1 9 0 “tw://bible.?id=47.2.14|AUTODETECT|” II Cor. 2:14) 1 1 -1 9 0 0 . Now Christ received in order to give. He had earned in order to bestow. He received these captives in order to give them to the kingdom, for kingdom-work. Reasons for adopting this interpretation:) 1 1 2 8 0 “tw://bible.?id=1.14.0|AUTODETECT|”

1. The prevailing custom that the victor divides the spoil is recognized also in Scripture. Thus, when Abraham defeated Chedorlaomer and his allies he took booty with the intention of giving it away: to Lot, what he had lost; to Melchizedek, the tithe; to Aner, Eschcol and Mamre, their portion 7 1 -1 9 0 “tw://bible.?id=1.14.0|AUTODETECT|” Gen. 14) 1 1 -1 9 0 “tw://bible.?id=9.30.26-9.30.31|AUTODETECT|” ). Did not David also receive the spoil in order to give it away? 7 1 -1 9 0 “tw://bible.?id=9.30.26-9.30.31|AUTODETECT|” I Sam. 30:26 31) 1 1 -1 9 0 “tw://bible.?id=7.5.30|AUTODETECT|” ). Israel s enemies, too, were in the habit of dividing the spoil, first taking it and then distributing it 7 1 -1 9 0 “tw://bible.?id=7.5.30|AUTODETECT|” Judg. 5:30) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=23.53.12|AUTODETECT|” 2.) 7 1 -1 9 0 “tw://bible.?id=23.53.12|AUTODETECT|” Isa. 53:12) 1 1 -1 9 0 0 says with reference to the coming Messiah, He will divide the spoil with the strong. ) 1 1 2 8 0 “tw://bible.?id=44.2.33|AUTODETECT|”
2. According to ) 7 1 -1 9 0 “tw://bible.*?id=44.2.33|AUTODETECT|” Acts 2:33) 1 1 -1 9 0 0 Peter on the day of Pentecost distinctly reminded his audience that having received of the Father the promise of the Holy Spirit, he [Christ] has poured out this which you see and hear. ) 1 2 2 8 0 0
3. The Aramaic Targum on the Psalter and also the Peshitta read, Thou hast given gifts to men. At the root of this interpretation there must have been a very ancient oral tradition. Now the Targum explained the words of the Psalmist as having reference to Moses, who received the law on Sinai in order to give it to the people of Israel. All the same, the receiving implied the giving.) 5. This explanation suits the present context in which the apostles, prophets, evangelists, etc., are described as the gifts of the ascended Christ to the church.) 1 1 2 8 0 “tw://bible.?id=43.20.17|AUTODETECT|” When Paul adds, Now this expression, he ascended, what can it mean but that he had (previously) descended, the logic is not immediately clear. An ascent does not necessarily presuppose a previous descent. The fact, for example, that Elijah ascended to heaven does not mean that he had previously come down from heaven. The solution lies in the fact that Paul is not stating a general law but is speaking about Christ, and is saying that in his case ascent implied (previous) descent. This is true, for, as we have seen, Christ s ascension was glorious. He was welcomed back by his Father into heaven 7 1 -1 9 0 “tw://bible.?id=43.20.17|AUTODETECT|” John 20:17) 1 1 -1 9 0 “tw://bible.?id=44.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.11|AUTODETECT|” Acts 1:11) 1 1 -1 9 0 “tw://bible.?id=66.12.5|AUTODETECT|” ), and at his entrance into glory all heaven rejoiced 7 1 -1 9 0 “tw://bible.?id=66.12.5|AUTODETECT|” Rev. 12:5) 1 1 -1 9 0 “tw://bible.?id=66.12.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.12.10|AUTODETECT|”

10. 1 1 -1 9 0 “tw://bible.*?id=50.2.5-50.2.11|AUTODETECT|” ). Now this ascension whereby he, as Victor over Satan, sin, and death, re-entered heaven in the full merits of his atoning sacrifice would never have been possible had he not first descended from the glories of heaven to earth s shame and suffering. This is simply another way of saying that Christ s exaltation resulted from his humiliation, a humiliation so deep and ineffable that the apostle characterizes it by saying that he descended into the regions lower than the earth. This expression of verse 9 is in direct contrast with higher than all the heavens of verse 10. The two expressions can be understood only when they are viewed in their relation to each other. And they should be so considered for they concern the same person: The one who descended is himself also the one who ascended higher than all the heavens.

Paul is the best commentator of his own words. He furnishes this commentary in ) 7 1 -1 9 0 “tw://bible.*?id=50.2.5-50.2.11|AUTODETECT|”

Phil. 2:5 11) 1 1 -1 9 0 0

He emptied himself & and became obedient even to the extent of death; yes, death by a cross. Therefore God raised him to the loftiest heights, etc.��111��) 1 1 2 8 0 “tw://bible.?id=40.27.46|AUTODETECT|” For believers in every age it is certainly a comfort to know that he who ascended higher than all the heavens, an expression that must not be taken in a merely literal sense but in the sense of majesty and exaltation to the Father s right hand so that he reigns over the entire universe and over every creature (1:20 23), is still the same Jesus, filled with the same tender love and sympathetic concern which he showed when on Calvary s cross he descended to regions lower than the earth, that is, to the experience of the nethermost depths, the very agonies of hell 7 1 -1 9 0 “tw://bible.?id=40.27.46|AUTODETECT|” Matt. 27:46) 1 1 -1 9 0 “tw://bible.?id=44.1.11|AUTODETECT|” ). Add to this the equally comforting truth that when he returns on clouds of glory he will still be this same Jesus 7 1 -1 9 0 “tw://bible.?id=44.1.11|AUTODETECT|” Acts 1:11) 1 1 -1 9 0 0 ), the one loving and ruling head of the one church. What an incentive to the spirit of unity among all the members of the church!) 1 27 2 8 0 0 This Same Jesus) This same Jesus! Oh, how sweetly) Fall those words upon the ear,) Like a swell of far-off music) In a night-watch still and drear!) * * ) He, the lonely Man of Sorrows,) Neath our sin-curse bending low,) By his faithless friends forsaken) In the darkest hours of woe, ) * * ) This same Jesus! When the vision) Of that last and awful day) Bursts upon the prostrate spirit,) Like a midnight lightning ray;) * * ) Then, we lift our hearts adoring ) This same Jesus, loved and known;) Him, our own most gracious Savior,) Seated on the great white throne.) * * ) (Frances Ridley Havergal)) Paul concludes this elaboration on Christ s humiliation and consequent exaltation by adding that his purpose was that he might fill all things. This has been variously interpreted as meaning:) (1) that he might fulfill all predictions;) (2) that he might accomplish every task that had been assigned to him;) (3) that he might fill the universe with his omnipresence; and) (4) more in detail, that his human nature, including his body, might pass into the full enjoyment and exercise of the divine perfections, and thus become permanently omnipresent, omnipotent, etc.) 1 1 2 8 0 “tw://bible.?id=42.24.50-42.24.53|AUTODETECT|” I reject all these because, as I see it, they are foreign to the present context. This applies very clearly to (1) and (2) about which nothing is said in this context. As to (3), favored by Hodge and others, it is not clear how Christ, by means of his ascension, could become omnipresent. As to his deity he was already omnipresent. And as to his human nature, unless we accept the general proposition that by means of the ascension something peculiar to the divine nature is communicated to the human nature which is not the Reformed position it is hard to see how that human nature could now become omnipresent. And as to (4), the Lutheran position (see Lenski, op. cit., pp. 524, 525), with reference to which, however, there is a difference of opinion among Lutheran theologians, here again the connection between the communication of divine attributes to the human nature, on the one hand, and the gift of apostles, prophets, etc., of which the context speaks, is not immediately clear. Besides, the ascension accounts as found in ) 7 1 -1 9 0 “tw://bible.?id=42.24.50-42.24.53|AUTODETECT|” Luke 24:50 53) 1 1 -1 9 0 “tw://bible.?id=44.1.6-44.1.11|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=44.1.6-44.1.11|AUTODETECT|” Acts 1:6 11) 1 1 -1 9 0 0 , while clearly describing the transition of Christ, as to his human nature, from one place to another, say nothing at all about any change in Christ s human nature so that it now entered into the full enjoyment and exercise of the divine perfections. Also, it is difficult to see how the human nature can continue its existence when it is fused with the divine.) 1 1 2 8 0 “tw://bible.?id=43.1.16|AUTODETECT|” A better interpretation, it would seem to me, is furnished by the immediate context, both preceding and following, namely, this, that as a result of Christ s descent into Calvary s hell where he made atonement for sin, and of his subsequent resurrection and ascension, which served as evidence that this atonement had been fully accepted, Christ, as the now exalted Mediator, fills the entire universe with blessings or, if one prefers, with gifts, the very gifts which he had earned; salvation full and free and the services of those who proclaim it; such as apostles, prophets, evangelists, etc. Here also it is best to let Paul be his own interpreter. He has already called Christ the One who fills all in all, which has been interpreted to mean, in part, that with a view to his universe-embracing program Christ replenishes the church with his bounteous gifts. See on 1:23. Cf. 1:3; ) 7 1 -1 9 0 “tw://bible.?id=43.1.16|AUTODETECT|” John 1:16) 1 1 -1 9 0 “tw://bible.?id=46.12.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.5|AUTODETECT|” I Cor. 12:5) 1 1 -1 9 0 0 , 28 32. To some of these gifts of the ascended Christ Paul now turns his attention, as he continues: 11. And it was he who gave some (to be) apostles; and some, prophets; and some, evangelists; and some, pastors and teachers. The ascended Savior gave what he had received: men who were to render service to the church in a special way. Before describing each of the groups mentioned in this passage, the following general observations are in order:) 1 1 2 8 0 “tw://bible.*?id=46.12.28|AUTODETECT|”

1. It is not Paul s intention to furnish us with a complete list of office-bearers, as a comparison with ) 7 1 -1 9 0 “tw://bible.?id=46.12.28|AUTODETECT|” I Cor. 12:28) 1 1 -1 9 0 “tw://bible.?id=49.4.11|AUTODETECT|” shows. In the latter passage there is a somewhat similar enumeration but no specific mention of evangelists. The combination pastors and teachers is also omitted, but other functionaries, not included in ) 7 1 -1 9 0 “tw://bible.?id=49.4.11|AUTODETECT|” Eph. 4:11) 1 1 -1 9 0 “tw://bible.?id=40.16.18|AUTODETECT|” , are added. Though there is no scriptural warrant whatever for the tendency to get rid of the idea of office and authority, ��112�� for these concepts are clearly implied in ) 7 1 -1 9 0 “tw://bible.?id=40.16.18|AUTODETECT|” Matt. 16:18) 1 1 -1 9 0 “tw://bible.?id=40.16.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=40.16.19|AUTODETECT|”

19. 1 1 -1 9 0 “tw://bible.?id=43.20.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.20.23|AUTODETECT|” John 20:23) 1 1 -1 9 0 “tw://bible.?id=44.14.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.14.23|AUTODETECT|” Acts 14:23) 1 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” 20:28) 1 1 -1 9 0 “tw://bible.?id=47.5.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.3|AUTODETECT|” II Cor. 5:3) 1 1 -1 9 0 “tw://bible.?id=47.5.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.5.4|AUTODETECT|”
20. 1 1 -1 9 0 “tw://bible.?id=47.10.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.10.8|AUTODETECT|” 10:8) 1 1 -1 9 0 “tw://bible.?id=54.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.18|AUTODETECT|” I Tim. 1:18) 1 1 -1 9 0 “tw://bible.?id=54.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.3.1|AUTODETECT|” 3:1) 1 1 -1 9 0 “tw://bible.?id=54.3.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.3.5|AUTODETECT|”
21. 1 1 -1 9 0 “tw://bible.?id=54.4.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.4.14|AUTODETECT|” 4:14) 1 1 -1 9 0 “tw://bible.?id=54.5.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.17|AUTODETECT|” 5:17) 1 1 -1 9 0 “tw://bible.?id=55.4.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.1|AUTODETECT|” II Tim. 4:1) 1 1 -1 9 0 “tw://bible.?id=55.4.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=55.4.2|AUTODETECT|”
22. 1 1 -1 9 0 “tw://bible.?id=56.1.5-56.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.5-56.1.9|AUTODETECT|” Titus 1:5 9) 1 1 -1 9 0 “tw://bible.?id=56.3.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.10|AUTODETECT|” 3:10) 1 1 -1 9 0 “tw://bible.?id=49.4.11|AUTODETECT|” , nevertheless, the emphasis in this passage [) 7 1 -1 9 0 “tw://bible.?id=49.4.11|AUTODETECT|” Eph. 4:11) 1 1 -1 9 0 0 ] does not lie on the apostles, prophets, etc. as officers, but as gifts of Christ to his church (Roels, op. cit., p. 185).) 1 1 2 8 0 “tw://bible.*?id=46.9.22|AUTODETECT|”

2. The reason why in 4:11 ff. the apostle, whose heart went out to the lost 7 1 -1 9 0 “tw://bible.?id=46.9.22|AUTODETECT|” I Cor. 9:22) 1 1 -1 9 0 0 ) does not here stress the numerical growth of the church but rather its growth in love and other spiritual qualities, may well have been that the latter is the indispensable prerequisite of the former.) 1 1 2 8 0 “tw://bible.?id=55.4.8|AUTODETECT|”
3. In order that the church may be strong it must not only have good leaders (verse 11) but also good, active followers (verse 12). Full salvation cannot be obtained until all of God s children obtain it together, a fact which Paul expresses beautifully in ) 7 1 -1 9 0 “tw://bible.*?id=55.4.8|AUTODETECT|” II Tim. 4:8) 1 1 -1 9 0 0 , and which here in Ephesians he brings out by his constant use of the word all (1:15; 3:18, 19; 6:18).) 1 4 2 8 0 0
4. Since here in 4:11 all who serve the church in a special way not only apostles, prophets, and evangelists, but also pastors and teachers are designated as Christ s gifts to the church, they should be the objects of the love of the entire church. If, when they truly represent Christ, they are rejected, Christ is thereby rejected.) 5. And, on the other hand, there is also here an implied admonition for the leaders themselves, namely, that these gifts were not given to them for their own sake but in the interest of Christ s body, the church.) A brief description of the gifts here enumerated is as follows:) a. Apostles, in the restricted sense of the term, are the Twelve and Paul. They are the charter-witnesses of Christ s resurrection, clothed with lifelong and church-wide authority over life and doctrine, but introduced here, as already indicated, in order to stress the service they render. For a full statement of the characteristics of plenary apostleship see N.T.C. on I and II Timothy and Titus, pp. 50, 51.) 1 1 2 8 0 “tw://bible.?id=44.11.28|AUTODETECT|” b. Prophets, again in the restricted sense (for in a broader sense every believer is a prophet), are the occasional organs of inspiration, for example, Agabus 7 1 -1 9 0 “tw://bible.?id=44.11.28|AUTODETECT|” Acts 11:28) 1 1 -1 9 0 “tw://bible.?id=44.21.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.21.10|AUTODETECT|” 21:10) 1 1 -1 9 0 “tw://bible.?id=44.21.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.21.11|AUTODETECT|”

11. 1 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” ). Together with the apostles they are described as being the church s foundation. See also on 2:20 and 3:5; and see ) 7 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” Acts 13:1) 1 1 -1 9 0 “tw://bible.?id=44.15.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.15.32|AUTODETECT|” 15:32) 1 1 -1 9 0 0 ; and 21:9.) 1 1 2 8 0 “tw://bible.?id=44.21.8|AUTODETECT|” c. Evangelists, such as Philip 7 1 -1 9 0 “tw://bible.?id=44.21.8|AUTODETECT|” Acts 21:8) 1 1 -1 9 0 “tw://bible.?id=44.8.26-44.8.40|AUTODETECT|” ; his activity described in ) 7 1 -1 9 0 “tw://bible.?id=44.8.26-44.8.40|AUTODETECT|” Acts 8:26 40) 1 1 -1 9 0 “tw://bible.?id=55.4.5|AUTODETECT|” ) and Timothy 7 1 -1 9 0 “tw://bible.?id=55.4.5|AUTODETECT|” II Tim. 4:5) 1 1 -1 9 0 “tw://bible.?id=44.6.2|AUTODETECT|” ), are traveling missionaries, of lower rank than apostles and prophets. Philip is mentioned first as one of the seven men chosen to serve tables 7 1 -1 9 0 “tw://bible.?id=44.6.2|AUTODETECT|” Acts 6:2) 1 1 -1 9 0 “tw://bible.?id=54.4.14|AUTODETECT|” ). Timothy was one of Paul s assistants and representatives. For more about him and about the nature of his work see N.T.C. on I and II Timothy and Titus, pp. 33 39, 156 160, 312, 313. We know that Timothy had been ordained to office 7 1 -1 9 0 “tw://bible.?id=54.4.14|AUTODETECT|” I Tim. 4:14) 1 1 -1 9 0 “tw://bible.?id=44.6.6|AUTODETECT|” ), as was true also with respect to Philip 7 1 -1 9 0 “tw://bible.?id=44.6.6|AUTODETECT|” Acts 6:6) 1 1 -1 9 0 “tw://bible.?id=44.6.0|AUTODETECT|” ). For what office were these men ordained? In the case of Philip it is clear that he was ordained as deacon, though the term deacon is not used in ) 7 1 -1 9 0 “tw://bible.?id=44.6.0|AUTODETECT|” Acts 6) 1 1 -1 9 0 “tw://bible.?id=44.6.0|AUTODETECT|” . Must we then assume that when he was used by the Lord for the conversion of the Ethiopian eunuch he was on his own, as it were, or serving in a different capacity? Similarly, must we take for granted that Timothy served in two separate offices: a. as apostolic vicar, and b. as evangelist? Is it not more consistent with scriptural data to infer from the account in ) 7 1 -1 9 0 “tw://bible.?id=44.6.0|AUTODETECT|” Acts 6) 1 1 -1 9 0 0 that only those men were to be chosen as deacons who were full of the Spirit and of wisdom, full of faith, and that, accordingly, Philip was a deacon-evangelist? Are we doing full justice to the office of deacon if this is lost sight of? And does not the case of Timothy also indicate the flexibility of his office? If Timothy, as evangelist or traveling missionary, can serve the interests of the church best by being Paul s representative, why should he not function as such? Similarly today, instead of multiplying offices, would it not be better to put into practice the full implications of each office and to copy the flexibility of the early church, bearing in mind also that the special charismata of the early church are not ours today? The church of today is not able to produce an apostle like Paul, nor a prophet like Agabus.

It is not in need of a Timothy to serve as apostolic delegate, nor of a Philip, addressed by an angel and caught away by the Spirit. In common with the early church, however, it does have ministers, elders, and deacons. It also has the Holy Spirit now as then. And it now has the complete Bible. Let all its offices then be utilized to the full as occasion demands, and in the spirit of true service.) 1 1 2 8 0 “tw://bible.?id=44.20.17|AUTODETECT|” d. Pastors and teachers are best considered one group.��113�� Hodge remarks, There is no evidence in Scripture that there was a set of men authorized to teach but not authorized to exhort. The thing is well nigh impossible (op. cit., p. 226). I fully agree. What we have here, accordingly, is a designation of ministers of local congregations, teaching elders (or over-seers). By means of expounding the Word these men shepherd their flocks. Cf. ) 7 1 -1 9 0 “tw://bible.?id=44.20.17|AUTODETECT|” Acts 20:17) 1 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=43.21.15-43.21.17|AUTODETECT|” ; also ) 7 1 -1 9 0 “tw://bible.?id=43.21.15-43.21.17|AUTODETECT|” John 21:15 17) 1 1 -1 9 0 0 . They cannot do so properly without love for Christ.) 1 1 2 8 0 “tw://bible.*?id=52.3.10|AUTODETECT|” 12. The purpose of Christ s gifts to the church is now stated: in order fully to equip the saints for the work of ministry, with a view to the building up of the body of Christ. A.V. divides this verse into three separate phrases as follows: For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Along this line is also the rendering found in A.R.V. and the one in R.S.V. First, it should be pointed out that the original does not speak about the work of the ministry but about the work of ministry, that is, of rendering specific services of various kinds. But even with this change the translation would still be a poor one, for it could easily leave the impression that the saints can be perfected without rendering service to each other and to the church.

There should be no comma between the first and second phrases. A better solution, it would seem to me, is that favored by many of the older commentators and more recently by Salmond and by Lenski. These leave out both commas. The resultant idea is that Christ gave some men as apostles, others as prophets, etc., for the purpose of perfecting 7 1 -1 9 0 “tw://bible.?id=52.3.10|AUTODETECT|” I Thess. 3:10) 1 1 -1 9 0 “tw://bible.?id=58.13.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.13.21|AUTODETECT|” Heb. 13:21) 1 1 -1 9 0 “tw://bible.?id=60.5.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.5.10|AUTODETECT|” I Peter 5:10) 1 1 -1 9 0 0 ) or providing the necessary equipment for all the saints for the work of ministering to each other so as to build up the body of Christ. I grant the possibility of the correctness of this construction. The meaning then would not differ very substantially from the third main rendering, the one to which I, along with many others, would still give the preference. According to this view of the matter the sentence does not have two commas (A.V., etc.) nor no commas (Salmond and Lenski) but one comma,��114�� namely, after the word ministry. This brings out more clearly that the immediate purpose of Christ s gifts is the ministry to be rendered by the entire flock; their ultimate purpose is the building up of the body of Christ, namely, the church (see on 1:22, 23).) 1 1 2 8 0 “tw://bible.?id=4.11.29|AUTODETECT|” The important lesson taught here is that not only apostles, prophets, evangelists, and those who are called pastors and teachers, but the entire church should be engaged in spiritual labor. The universal priesthood of believers is stressed here. Would that all Jehovah s people were prophets! 7 1 -1 9 0 “tw://bible.?id=4.11.29|AUTODETECT|” Num. 11:29) 1 1 -1 9 0 0 ). Church attendance should mean more than going to hear Rev. A. Unless, with a view to the service, there is adequate preparation, a desire for association, wholehearted participation, and the spirit of adoration, there is bound to be Sabbath-desecration. And during the week, too, every member should equip himself to be engaged in a definite ministry, whether that be imparting comfort to the sick, teaching, neighborhood evangelization, tract distribution, or whatever be the task for which one is especially equipped. The meaning of 4:11, 12 is, moreover, that it is the task of the officers of the church to equip the church for these tasks. To all this it is important to add, however, that the effectiveness of positive, conscious acts of Christian witness depends to a large extent upon the life of the person giving the witness in those moments not devoted to such witness (Roels, op. cit., p. 196).) 1 1 2 8 0 “tw://bible.?id=53.3.11|AUTODETECT|” The ideal in view with reference to the building up of the body of Christ is stated in verse 13. until we all attain to the unity of the faith and of the clear knowledge of the Son of God. This brings us back again to the spiritual unity demanded in verse 3, and to the one faith to which reference was made in verse 5. It also reminds us of 3:19: in order that you may be filled to all the fulness of God. When verse 13 is considered in the light of the preceding verses it becomes clear that what the apostle has in mind is this, that the entire church consisting not only of apostles, prophets, evangelists, pastors and teachers, but of all others besides should be faithful to its calling of rendering service, with a view to the upbuilding of the body of Christ, so that true, spiritual unity and growth may be promoted. Note we all. There is no room in Christ s church for drones, only for busy bees. To the Thessalonians the apostle had said, For we hear that some among you are conducting themselves in a disorderly manner, not busy workers but busybodies 7 1 -1 9 0 “tw://bible.?id=53.3.11|AUTODETECT|” II Thess. 3:11) 1 1 -1 9 0 “tw://bible.?id=45.1.4|AUTODETECT|” ). Paul sharply rebuked that attitude. It is exactly unity that is promoted when all become busily engaged in the affairs of the church and when each member eagerly renders service for which the Lord has equipped him. Thus, it has happened repeatedly that young people began to be imbued with enthusiasm when they engaged in this or that church program. For example, the Board of Home Missions of a certain denomination launches a S(ummer) W(orkshop) I(n) M(issions) program. This program requires of the young people who are in it that at different places throughout the country for several weeks during the summer they not only receive special instruction in the aims and methods of missions but also make contact with those who have not been previously reached for Christ.

They bring the message, teach, and organize various social and religious activities. They are not afraid to live for a while in a slum district in close and beneficial contact with the community. How the eyes of these young people sparkle upon their return, for they have a story to tell, and are far more aglow with interest in Christ and his church than ever before. Often the contacts made during the summer are continued by means of correspondence and return visits. Also, the Young People s societies and the congregations that have taken part in sponsoring the program, having become thus involved, receive an added blessing when the young witnesses bring their reports. Thus, unity has been promoted, a unity of faith in Christ and of knowledge not just intellectual but heart-knowledge of the Lord and Savior, who, because of his majesty and greatness, is here called the Son of God 7 1 -1 9 0 “tw://bible.?id=45.1.4|AUTODETECT|” Rom. 1:4) 1 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” Gal. 2:20) 1 1 -1 9 0 “tw://bible.?id=52.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.1.10|AUTODETECT|” I Thess. 1:10) 1 1 -1 9 0 “tw://bible.?id=51.4.12|AUTODETECT|” ). Thus all believers advance to a fullgrown man. The underlying figure is that of a strong, mature, well-built male . In ) 7 1 -1 9 0 “tw://bible.?id=51.4.12|AUTODETECT|” Col. 4:12) 1 1 -1 9 0 “tw://bible.?id=50.3.15|AUTODETECT|” this maturity is described as follows: fully assured in all the will of God. For a detailed tabulation of the meaning of the word fullgrown or mature see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=50.3.15|AUTODETECT|” Phil. 3:15) 1 1 -1 9 0 0 , p. 176, footnote 156. Just as a physically robust man can be pictured as being filled with vibrant strength and without defect, so the spiritually mature individual, which is the ideal for all believers to attain, is without spiritual flaw, filled with goodness, that is, with every Christian virtue that results from faith in, and heart-knowledge of, the Son of God. Continued: to the measure of the stature of the fulness of Christ. One could also translate: to an age-measure marked by the fulness of Christ (cf. Lenski, op. cit., pp. 532, 536).��115�� It does not matter whether the underlying figure is fulness of age or fulness of stature, for in either case it is a fulness of Christ that is meant (thus also Grosheide, op. cit., p. 68, footnote 26). It is a fulness of him who completely fulfilled the earthly mission for which he had been anointed, and who is willing to impart to those who believe in him salvation full and free.) 1 1 2 8 0 “tw://bible.?id=45.7.14|AUTODETECT|” The question has been asked, Do believers during their present life on earth attain to this measure of the stature of the fulness of Christ ? According to some they do. Lenski, for example, mentions Paul as one who had attained to it (op. cit., p. 533). The passage itself, however, does not really teach this. To be sure, it should be granted that not all remain babes in Christ. A degree in fact, a high degree of maturity can be attained even here and now.

And the more wholeheartedly all the saints strive to promote it by rendering humble and wholehearted service to one another and to the kingdom in general, the more also the ideal will be realized. Nevertheless, full, spiritual maturity, one that in the highest degree attains to the measure of the stature of the fulness of Christ, cannot be realized this side of death. Paul himself would be one of the first to admit this. See what he said concerning himself in ) 7 1 -1 9 0 “tw://bible.*?id=45.7.14|AUTODETECT|”

Rom. 7:14) 1 1 -1 9 0 “tw://bible.*?id=50.3.14|AUTODETECT|”

I am carnal, sold under sin ; and what he is going to say very shortly after Ephesians had been delivered to its destination: Brothers, I do not count myself yet to have laid hold. But one thing (I do), forgetting what lies behind (me), and eagerly straining forward to what lies ahead, I am pressing on toward the goal, for the prize of the upward call of God in Christ Jesus 7 1 -1 9 0 “tw://bible.?id=50.3.14|AUTODETECT|” Phil. 3:14) 1 1 -1 9 0 “tw://bible.?id=50.3.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=50.3.15|AUTODETECT|”

15. 1 1 -1 9 0 0 ). For the rest, as to degree, time, and possibility of attainment, see on 3:19 where the same subject is discussed.) 1 1 2 8 0 0 Marvelous growth in maturity, nevertheless, is certainly obtainable through human effort springing forth from, and sustained from start to finish by, the Holy Spirit. This is clear from the words which follow: 14, 15 & so that��116�� we may no longer be children tossed to and fro by the waves and whirled around by every gust of doctrine, by the trickery of men, by (their) talent for deceitful scheming; but, adhering to the truth in love, may grow up in all things into him who is the head, even Christ.) 1 1 2 8 0 “tw://bible.?id=44.27.14-44.27.44|AUTODETECT|” The ideal of full Christian maturity is characterized in verse 14 from its negative aspect; in verse 15 positively. In striving to reach the goal and in advancing in that direction believers are goaded by the desire that they may no longer be like helpless children in a tempest-tossed boat which they cannot manage. Paul knew what it meant to be driven to and fro by the waves. While he was writing this, the trip which had brought him to his present Roman imprisonment must have been before him in all its vivid terror 7 1 -1 9 0 “tw://bible.?id=44.27.14-44.27.44|AUTODETECT|” Acts 27:14 44) 1 1 -1 9 0 “tw://bible.?id=44.14.8-44.14.20|AUTODETECT|” ; note especially verse 27). But to be tossed to and fro and whirled around by every gust of doctrine is even worse than to experience the dangers of the sea. Just what did the apostle have in mind when he thus admonished the Ephesians?��117�� Here we do well to bear in mind two facts: a. that most of the addressed were rather recent converts from heathenism; and b. that, although we must, therefore, conclude that his description was particularly fitting with respect to them, yet the apostle cannot have been thinking solely of these converts from the Gentile world, for he uses the first person plural, and says, that we may no longer be children tossed to and fro, etc. The fact that heathen in their blindness and superstition are often swayed by the waves and winds of public opinion, believing whatever they have heard last, is vividly illustrated in Luke s account of the experience of Paul and Barnabas at Lystra. First the multitude held Paul to be Hermes, and Barnabas to be Zeus, and was ready to offer sacrifices in their honor. A little later these same people allowed themselves to be persuaded by wicked Jews, and stoned Paul nearly to death 7 1 -1 9 0 “tw://bible.?id=44.14.8-44.14.20|AUTODETECT|” Acts 14:8 20) 1 1 -1 9 0 “tw://bible.?id=40.14.28|AUTODETECT|” ). But even followers of Jesus have much to learn in this respect. A typical example of unsteadfastness, before he became in very deed a rock, was Simon Peter. In the Gospels he is pictured as a man who is constantly oscillating from one extreme to the other. Now he is seen walking courageously on the waters 7 1 -1 9 0 “tw://bible.?id=40.14.28|AUTODETECT|” Matt. 14:28) 1 1 -1 9 0 “tw://bible.?id=40.14.30|AUTODETECT|” ); a little later he is crying, Lord, save me 7 1 -1 9 0 “tw://bible.?id=40.14.30|AUTODETECT|” Matt. 14:30) 1 1 -1 9 0 “tw://bible.?id=40.16.16|AUTODETECT|” ). At one moment he makes a glorious confession 7 1 -1 9 0 “tw://bible.?id=40.16.16|AUTODETECT|” Matt. 16:16) 1 1 -1 9 0 “tw://bible.?id=40.16.22|AUTODETECT|” ). Hardly have the echoes of that wonderful declaration faded, when he begins to rebuke the very Christ whom he has just confessed 7 1 -1 9 0 “tw://bible.?id=40.16.22|AUTODETECT|” Matt. 16:22) 1 1 -1 9 0 “tw://bible.?id=43.13.37|AUTODETECT|” ). He promises to lay down his life for Jesus 7 1 -1 9 0 “tw://bible.?id=43.13.37|AUTODETECT|” John 13:37) 1 1 -1 9 0 “tw://bible.?id=43.18.17|AUTODETECT|” ). A few hours later he is saying again and again, I am not his disciple 7 1 -1 9 0 “tw://bible.?id=43.18.17|AUTODETECT|” John 18:17) 1 1 -1 9 0 “tw://bible.?id=43.18.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.18.25|AUTODETECT|”
16. 1 1 -1 9 0 “tw://bible.?id=43.20.4-43.20.6|AUTODETECT|” ). After Christ s victorious resurrection he lags behind John to the tomb. Arrived, he enters the tomb before John does 7 1 -1 9 0 “tw://bible.?id=43.20.4-43.20.6|AUTODETECT|” John 20:4 6) 1 1 -1 9 0 “tw://bible.?id=48.2.11|AUTODETECT|” ). At Antioch he first casts aside all ideas of racial segregation and eats with the Gentiles. Soon afterward he withdraws completely from the converts of the pagan world 7 1 -1 9 0 “tw://bible.?id=48.2.11|AUTODETECT|” Gal. 2:11) 1 1 -1 9 0 “tw://bible.?id=48.2.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.2.12|AUTODETECT|”
17. 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.13.13|AUTODETECT|” In addition to his bout with Peter, Paul had had other sad experiences with fluttering and fluctuating mankind. On his first missionary journey John Mark had deserted him 7 1 -1 9 0 “tw://bible.?id=44.13.13|AUTODETECT|” Acts 13:13) 1 1 -1 9 0 “tw://bible.?id=44.15.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.15.38|AUTODETECT|” 15:38) 1 1 -1 9 0 “tw://bible.?id=48.1.6|AUTODETECT|” ). The Galatians had deserted the gospel 7 1 -1 9 0 “tw://bible.?id=48.1.6|AUTODETECT|” Gal. 1:6) 1 1 -1 9 0 0 ). And at this very time, while Paul was writing his prison epistles, some of the members of the Colossian church must have been in real danger of lending a listening ear to false philosophers. The apostle knows that there is nothing so stabilizing as performing day by day loving service for Christ. No one learns truth faster than he who, with consecrated heart, teaches others. Let the Ephesians, therefore, withdraw their attention from the trickery of men, and plunge into the work of the kingdom. That is the context here: all the saints, under the leadership of the apostles, prophets, evangelists, pastors and teachers, united for the work of ministry.) 1 1 2 8 0 “tw://bible.?id=51.2.4|AUTODETECT|” The term trickery, applied to those who in effect were attempting to lead believers astray, is kubeia, from k�bos, meaning cube, die. Paul is thinking, therefore, of dice-playing in which tricks were used in order to win. Hence, the word came to mean trickery; here human trickery, the talent literally, readiness to do anything for deceitful scheming. Constantly the thoughts and plans of these crafty fellows were directed toward (Greek ����) the method of deception. Cf. ) 7 1 -1 9 0 “tw://bible.?id=51.2.4|AUTODETECT|” Col. 2:4) 1 1 -1 9 0 “tw://bible.?id=51.2.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.2.8|AUTODETECT|”
18. 1 1 -1 9 0 “tw://bible.?id=51.2.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.2.18|AUTODETECT|”
19. 1 1 -1 9 0 “tw://bible.?id=51.2.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.2.23|AUTODETECT|”
20. 1 1 -1 9 0 “tw://bible.?id=45.6.17|AUTODETECT|” ; then also ) 7 1 -1 9 0 “tw://bible.?id=45.6.17|AUTODETECT|” Rom. 6:17) 1 1 -1 9 0 “tw://bible.?id=45.6.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.6.18|AUTODETECT|”
21. 1 1 -1 9 0 “tw://bible.?id=47.2.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.2.17|AUTODETECT|” II Cor. 2:17) 1 1 -1 9 0 “tw://bible.?id=47.11.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.13|AUTODETECT|” 11:13) 1 1 -1 9 0 “tw://bible.?id=48.2.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.2.4|AUTODETECT|” Gal. 2:4) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=47.2.4|AUTODETECT|” Now error is never overcome by mere negation. Over against the deceitfulness of the errorists the Ephesians should adhere to the truth, that is, practice integrity.��118�� And what ministry (see verse 12) can be more noble than that which, while resolutely opposing deceit, setting truthfulness of life and lip over against it, does all this in the spirit of love? There are two great enemies of a successful ministry, whether carried on among believers or among unbelievers. One is departure from truth, compromise with the lie, whether in words or deeds. The other is chilling indifference with respect to the hearts and lives, the troubles and trials, of the people whom one is ostensibly trying to persuade. Paul has the real solution: the truth must be practiced in love (3:18; 4:2; 5:1, 2), which was exactly what he was constantly doing 7 1 -1 9 0 “tw://bible.?id=47.2.4|AUTODETECT|” II Cor. 2:4) 1 1 -1 9 0 “tw://bible.?id=48.4.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.4.16|AUTODETECT|” Gal. 4:16) 1 1 -1 9 0 “tw://bible.?id=48.4.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.4.19|AUTODETECT|”
22. 1 1 -1 9 0 “tw://bible.?id=52.2.7-52.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.7-52.2.12|AUTODETECT|” I Thess. 2:7 12) 1 1 -1 9 0 “tw://bible.?id=54.4.11-54.4.13|AUTODETECT|” ); and telling others to do 7 1 -1 9 0 “tw://bible.?id=54.4.11-54.4.13|AUTODETECT|” I Tim. 4:11 13) 1 1 -1 9 0 “tw://bible.?id=45.6.5|AUTODETECT|” ). In fact, love (for which see on 4:2) must mark all of life. By means of such behavior we will impart a blessing not only to others but to ourselves also, for we will grow up in all things into him who is the head, even Christ. We must grow up into union with him. The same intimacy of conscious oneness with Christ is stressed in ) 7 1 -1 9 0 “tw://bible.?id=45.6.5|AUTODETECT|” Rom. 6:5) 1 1 -1 9 0 “tw://bible.?id=50.1.21|AUTODETECT|” , where the idea is expressed that believers are grown together with him. Such statements do not in any way obliterate the infinite distinction between Christ and Christians. They do not indicate identity but intimacy. The distinction between believers and their Lord is clearly enunciated here, for the latter is called the head, while the former are designated the entire body. What is meant by growing up into Christ is interpreted by the apostle himself in ) 7 1 -1 9 0 “tw://bible.?id=50.1.21|AUTODETECT|” Phil. 1:21) 1 1 -1 9 0 0 , For to me to live (is) Christ, and to die (is) gain. In other words:) 1 3 2 8 0 0 So shall no part of day or night from sacredness be free,) But all my life, in every step, be fellowship with thee. ) (Horatius Bonar)) 1 1 2 8 0 “tw://bible.*?id=51.2.19|AUTODETECT|”

16. Paul concludes this section by saying, from whom the entire body, harmoniously fitted together and held together by every supporting joint, according to the energy that corresponds to the capacity of each individual part, brings about bodily growth with a view to its own upbuilding in love. As head Christ causes his body, the church, to live and to grow 7 1 -1 9 0 “tw://bible.?id=51.2.19|AUTODETECT|” Col. 2:19) 1 1 -1 9 0 “tw://bible.?id=49.1.20-49.1.23|AUTODETECT|” ). He is its Organic Head. As head he also exercises authority over the church; in fact, over all things in the interest of the church 7 1 -1 9 0 “tw://bible.?id=49.1.20-49.1.23|AUTODETECT|” Eph. 1:20 23) 1 1 -1 9 0 “tw://bible.?id=51.2.19|AUTODETECT|” ). He is its Ruling Head. It is doubtful whether either of these two ideas is ever completely absent when Christ is called head of the church, though sometimes one connotation and then again the other receives the greater emphasis, as the context indicates. And in such a passage as 5:23, 24 both ideas (growth and guidance) are brought to the fore. In the present passage (4:16) it is clearly the organic relationship that is stressed. The words reveal a marked resemblance to those found in ) 7 1 -1 9 0 “tw://bible.?id=51.2.19|AUTODETECT|” Col. 2:19) 1 1 -1 9 0 “tw://bible.?id=46.12.0|AUTODETECT|” : & the head, from whom the entire body, supported and held together by joints and ligaments, grows with a growth (that is) from God. The fact that the human body which is the underlying figure is, indeed, harmoniously fitted together and held together by every supporting joint is an astounding wonder. It is, however, common knowledge, not refuted by the most up-to-date science. The real message which the apostle is conveying both here in Ephesians and in the Colossian parallel is accordingly this, that to Christ the entire church owes its growth. Just as the human body, when properly supported and held together, experiences normal growth, so also the church, when each of its members supports and maintains loving contact with the others and above all with Christ, will, under the sustaining care of God , proceed from grace to grace and from glory to glory 7 1 -1 9 0 “tw://bible.*?id=46.12.0|AUTODETECT|” I Cor. 12) 1 1 -1 9 0 0 ). There are, however, two main additions in the Ephesian passage, points not stressed in its Colossian parallel:) 1 2 2 8 0 0
17. that the body is fitted together and held together & according to the energy that corresponds to the capacity of each individual part. Meaning: in the church, too, every spiritually alive member does his part, performing his ministry in accordance with his God-given ability. This is a fine repetition of the thought introduced in all the preceding verses of this section, particularly in verses 7, 12, 13.) 2. dropping the underlying figure, that when all the individual parts (members) of the church co-operate, the entire church grows spiritually with a view to its own upbuilding in love. The love to which reference is made is the same as that mentioned in verse 2; see on that verse. With this marvelous word Paul ends this marvelous section.��119��) 1 1 2 8 0 “tw://bible.?id=49.4.1-49.4.16|AUTODETECT|” Seed Thoughts of ) 7 1 -1 9 0 “tw://bible.?id=49.4.1-49.4.16|AUTODETECT|” Ephesians 4:1 16) 1 43 2 8 0 0 (one thought for each verse)) See Verse) 1. The best missionary method is the truly consecrated life.) 2. The qualities which Christ demands of us are those which he himself exemplified.) 3. Though peace is indeed a precious gift imparted by the Holy Spirit, it is at the same time the product of human effort.) 4. The church is not a man-made institution but the product of the Holy Spirit whose call to repent and to follow Christ in service we should obey. Obedience to that call imparts hope.) 5.

The one Lord Jesus Christ in whom all Christians believe and in whose name they have all been baptized welds together into one body God s children, those still on earth and those already in heaven.) 6. Anent the first person of the Holy Trinity, as Father he is over all, for he exercises control over all. He is, however, also through all, for he blesses us all through Christ our Mediator. And he is in all, for he draws us all close to his heart in the Spirit. Thus we perceive that we worship one God, not three gods. It is folly therefore to say, God is dead but Jesus is still alive.

The three are One.) 7. A talent is a gift, and to no one has Christ imparted every gift. The fact that a person s ability in any direction is a gift should keep him humble, for what has he that he has not received? It should also encourage him, for the way to the Giver and his inexhaustible gifts is known.) 8. Not only Christ s suffering, death, burial, and resurrection were in our interest; so was also his ascension. He ascended not only to receive glory for himself but also to bestow gifts upon men.) 9.

The doctrine of Christ s descent into hell on Calvary should be retained. If our Savior did not suffer the torments of hell for us, is he then our Substitute?) 10. Did the descended Jesus love us with a love so deep and intimate that nothing on earth can compare with it? The ascended Christ loves us no less!) 11. An apostle was a gift of Christ to the church. This was true also with respect to the prophet; and also with respect to an evangelist.

Today, too, the man to whom Christ has assigned the task of being a pastor and teacher should be so regarded. If, when he truly represents the will of his Sender, he is rejected, those who are guilty of this sin are rejecting the Master himself.) 12. It is the duty of the pastor to impress upon everyone under his care the duty and privilege of lay-ministry. Only when every member does his part is the body of Christ being built up as it should be.) 13. Not only unity but also growth is demanded of us. The Church s Organic Unity and Growth is the theme of this chapter.

Excelsior! should be our motto. Reaching the measure of the stature of the fulness of Christ, our aim.) 14. The church should emphasize teaching right doctrine.) 15. Over against the deceitfulness of the opponent the church should practice truthfulness; always, however, in a context of love.) 16. Just as the human body when held together by every supporting joint grows strong, so also the church when it receives the active support of every member, each co-operating according to his ability, will be built up in love.) CHAPTER IV:17 VI:9) Chapter 4:17 6:9) Verses 4:17 5:21) Theme: The Church Glorious) II. Exhortation) urging) G lorious Renewal) 1. upon all) ) 4:17 5:21) 17 This I say, therefore, and testify in the Lord, that you should no longer walk as the Gentiles also walk, in the futility of their mind, 18 being darkened in their understanding, alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts, 19 because they have become callous and have abandoned themselves to licentiousness for the greedy practice of every type of impurity. 20 You, however, did not so learn Christ, 21 for surely you heard of him and were taught in him, just as it is in Jesus that truth resides, 22 (having been taught) that with respect to your former manner of life you must put off the old man, which is being corrupted through deceitful lusts, 23 and must be renewed in the spirit of your minds, 24 and put on the new man, created after (the likeness of) God in true righteousness and holiness.) 25 Therefore, laying aside falsehood, speak truth each (of you) with his neighbor, for we are members of one another. 26 Be angry but do not sin; let not the sun go down on that angry mood of yours, 27 and do not give the devil a foothold. 28 Let him who steals steal no longer but rather let him labor, with his own hands accomplishing what is good, so that he may have something to share with the needy one. 29 Let no corrupt speech proceed from your mouth, but (only) such (speech) as is good for edification, as fits the need, that it may impart grace to the listeners. 30 And do not grieve the Holy Spirit of God in whom you were sealed for the day of redemption. 31 Let all bitterness and anger and wrath and brawling and slander be put away from you, along with all malice. 32 And be kind to each other, tender-hearted, forgiving one another, just as God in Christ forgave you.) 5 1 Be therefore imitators of God, as beloved children, 2 and walk in love, just as Christ loved you and gave himself up for us, an offering and a sacrifice to God, for a fragrant odor.) 3 But immorality and impurity of any kind, or greed, let it not even be mentioned among you, as is fitting among saints, 4 also filthiness and silly talk or wittiness in telling coarse jokes, which things are improper, but rather the expression of thankfulness. 5 For of this you can be very sure, that no immoral or impure person or greedy individual which is the same as an idolater has any inheritance in the kingdom of Christ and of God. 6 Let no one deceive you with empty words; for it is because of these things that the wrath of God comes upon the sons of disobedience. 7 Therefore do not be their partners, 8 for you were formerly darkness, but now (you are) light in the Lord; as children of light ever walk 9 for the fruit of light (consists) in all goodness and righteousness and truth 10 verifying what is pleasing to the Lord. 11 And do not take any part in the unfruitful works of darkness but instead even expose them, 12 for the things done by them in secret it is a shame even to mention. 13 But when all these (wicked practices) are exposed by the light they are made visible; for everything that is made visible is light. 14 Therefore he says,) Awake, sleeper,) And arise from the dead,) And Christ will shine on you. ) 15 Be most careful therefore how you walk, not as unwise but as wise, 16 making the most of the opportunity, because the days are evil. 17 Therefore do not be foolish but understand what (is) the will of the Lord. 18 And do not get drunk on wine, which is associated with unrestrained living, but be filled with the Spirit, 19 speaking to one another in psalms and hymns and spiritual songs, singing and making melody from your heart to the Lord; 20 giving thanks always for all things in the name of the Lord Jesus Christ to (our) God and Father, 21 subjecting yourselves to each other out of reverence for Christ.) ) The theme renewal is suggested by 4:23, where Paul tells the Ephesians, You must be renewed.

This renewal, moreover, implies a complete, basic change, a detachment from the world which they had formerly served, and an attachment to Christ, their newly confessed Lord and Savior. In Paul s own words, it is a putting off of the old man and a putting on of the new man (4:22, 24). Now the idea of this Spirit-born total transformation governs the entire section: 4:17 6:9. Throughout what Paul is saying is, Be done with the old and adopt the new. He is continually contrasting these two kinds of disposition and behavior. Thus he urges that falsehood be replaced by speaking the truth (4:25); sinful anger, by that which is not sinful (4:26); stealing, by sharing (4:28); corrupt speech, by edifying words (4:29); bitterness, anger, and wrath, by kindness, tenderness and love (4:31 5:2); filthiness and coarse wittiness, by the expression of thankfulness (5:3, 4), etc.) When the general admonitions (4:17 5:21) are ended and those to special groups (5:22 6:9) are issued, the idea of renewal continues.

Husbands must love, not hate, their wives (5:28, 29). Fathers should not provoke their children to anger but should rear them tenderly in the discipline and admonition of the Lord (6:4). Slaves ought to render service not as to men but as to the Lord (6:5 8). Masters must stop threatening and must treat their slaves with consideration (6:9).) Although, to be sure, this renewal is a matter of strenuous, continuous, effort on the part of believers, a process of daily conversion, yet, as already stated, it is throughout a work of the Holy Spirit (4:30; 5:18), for it is only through the Spirit that men are able to put forth the needed effort and to succeed. Hence, it is a transformation or sanctification full of glory, nothing less than a change from dismal darkness to glorious light (5:7 14). Accordingly, I cannot find a better sub-title for this section than that of (the Church s) Glorious Renewal.) The section that covers the general admonitions has four parts, which may be divided as follows: 4:17 24; 4:25 5:2; 5:3 14; and 5:15 21.) a. 4:17 24) Put off the old man.

Be renewed. Put on the new man ) 1 1 2 8 0 “tw://bible.*?id=44.20.26|AUTODETECT|” 17. The paragraph begins as follows: This I say, therefore, and testify in the Lord, that you should no longer walk as the Gentiles also walk. This therefore connects the present paragraph with all that has gone before in 4:1 16. Because of your high calling, your duty to render service with a view to the building up of Christ s body, no longer conduct yourselves as do the Gentiles. The apostle introduces this admonition with all the authority he is able to summon. He says, I say and testify.

As Bengel has pointed out: when the apostle admonishes he does it so that those addressed may act freely; when he encourages, so that they may act gladly; and when he testifies, so that they may act reverently (with a proper respect for the will of God). Note also in the Lord. He is speaking and testifying in the sphere of the Lord, with his authority, and in the interest of his cause. Cf. ) 7 1 -1 9 0 “tw://bible.?id=44.20.26|AUTODETECT|” Acts 20:26) 1 1 -1 9 0 “tw://bible.?id=48.5.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.3|AUTODETECT|” Gal. 5:3) 1 1 -1 9 0 “tw://bible.?id=52.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.12|AUTODETECT|” I Thess. 2:12) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=45.8.20|AUTODETECT|” They must no longer behave as Gentiles,��120�� for they no longer are Gentiles. When this statement is analyzed it becomes clear that two ideas are combined here: a. Lay aside your former manner of life (cf. 2:1 3, 12; 4:14, 22); and b. do not imitate your present evil environment. With reference to Gentile conduct Paul adds: in the futility of their mind. The rendering vanity instead of futility is not wrong, since the latter is one of the meanings of the former. Nevertheless, inasmuch as vanity also has another, very different and yet very common, meaning, namely, excessive pride, conceit, futility is to be preferred.

The apostle emphasizes a very important point, namely, that all those endeavors which the Gentiles put forth in order to attain happiness end in disappointment. Their life is one long series of mocked expectations. It is a pursuing and not achieving, a blossoming and not bearing fruit. Cf. ) 7 1 -1 9 0 “tw://bible.?id=45.8.20|AUTODETECT|” Rom. 8:20) 1 1 -1 9 0 “tw://bible.?id=21.1.7|AUTODETECT|” . All the rivers run into the sea, but the sea is never filled. The eye is never satisfied with seeing nor the ear with hearing. All this chasing after riches, honor, mirth, etc., is nothing but a striving after wind 7 1 -1 9 0 “tw://bible.?id=21.1.7|AUTODETECT|” Eccles. 1:7) 1 1 -1 9 0 “tw://bible.?id=21.1.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=21.1.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=21.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=21.3.9|AUTODETECT|” 3:9) 1 1 -1 9 0 “tw://bible.?id=43.9.40|AUTODETECT|” ). Their mind or intellect is fruitless. It produces naught that can satisfy. Continued: 18, 19. being darkened in their understanding, alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts, because they have become callous and have abandoned themselves to licentiousness for the greedy practice of every type of impurity. In order to see the entire picture of tragic hopelessness, these two verses should be viewed as a unit. It then becomes clear that the futility that characterizes the Gentile mind is a product of darkened understanding and estrangement from the God-given life, these two, in turn, resulting from a type of ignorance that is by no means excusable but is due to willful hardening and surrender to unbridled license of every description.

Being darkened is something that took place in the past but has continuing effect.��121�� The understanding or power of discursive reasoning had been affected by sin. This understanding is treated here as if it were an eye that had become blind. This darkening, moreover, is far worse than physical blindness, for the man who is physically blind knows it and admits it, but the person who is spiritually and morally darkened is blind even to the fact that he is blind 7 1 -1 9 0 “tw://bible.?id=43.9.40|AUTODETECT|” John 9:40) 1 1 -1 9 0 “tw://bible.?id=43.9.41|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.9.41|AUTODETECT|” 41) 1 1 -1 9 0 “tw://bible.?id=66.14.10|AUTODETECT|” ). Not only is it true that people of this kind dwell in the darkness, but the darkness dwells in them. They have imbibed it, just as one day they will imbibe God s wrath 7 1 -1 9 0 “tw://bible.?id=66.14.10|AUTODETECT|” Rev. 14:10) 1 1 -1 9 0 “tw://bible.?id=45.1.18-45.1.32|AUTODETECT|” ). Contrast these blind eyes with the enlightened eyes of believers (2:18). They are, moreover, alienated or estranged,��122�� and this not only from the commonwealth of Israel as was pointed out earlier (2:12) but also from the life of God, that is, from God as the Source of eternal life. This darkening and alienation can be traced to their culpable ignorance, a condition they had brought upon themselves by hardening their hearts against the will of God. At one time, long, long ago their ancestors had had God s special revelation, but had rejected it. Many centuries had gone by.

And now these distant descendants were suppressing even the light of God s general revelation in nature and conscience with terrible results. The picture, in all its lurid details, is drawn in ) 7 1 -1 9 0 “tw://bible.?id=45.1.18-45.1.32|AUTODETECT|” Rom. 1:18 32) 1 1 -1 9 0 “tw://bible.?id=45.2.12|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=45.2.12|AUTODETECT|” 2:12) 1 1 -1 9 0 0 and 11:7. The very center of their being, their hearts, had become callous by their own deliberate action. For callous the A.V. and A.R.V. have past feeling, which is also an excellent rendering, the root meaning of this perfect participle being having arrived at a condition of freedom from pain, and thus, in general, having become insensible with reference here to the divine voice, to God s truth.) 1 1 2 8 0 “tw://bible.?id=40.13.5|AUTODETECT|” Some there are who over-emphasize feeling. Their religion never reaches any deeper than the emotions. Their picture is drawn in ) 7 1 -1 9 0 “tw://bible.?id=40.13.5|AUTODETECT|” Matt. 13:5) 1 1 -1 9 0 “tw://bible.?id=40.13.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.13.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=40.13.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.13.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=40.13.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.13.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=54.4.2|AUTODETECT|” . They are not firmly rooted. They lack conviction. The Gentiles whom Paul here describes as a warning example have followed the exactly opposite course, which, if anything, is even worse. By constantly saying No to God s voice in conscience and in the lessons which nature and history had provided, they had at last become hard as stone, dead to all responsiveness to that which is good and uplifting; not, however, dead to all feeling and all desire. Now there have been many people throughout the course of history who have taken pride in the stifling of all feeling.

They were ashamed of shedding tears and even of revealing any but the most indifferent reaction to any outside influence. Thus, for example, the Stoic s ideal was release from every emotion . Again, according to a familiar story, the Spartan youth who had stolen a young fox and had hid it beneath his tunic, allowed the animal to tear out his vitals, without betraying himself by the movement of a muscle. In the camp of the Buddhists the best virtue is passion-lessness, and heaven has been defined as the cessation of all natural desires. And among the American Indians a captured Iroquois did his level best not to break down under torture, but instead to react to it with perfect equanimity. What we have here, in 4:18, 19, however, is something far worse.

The people of whom Paul was writing did not try to squelch all feeling. Far from it! They did not oppose every type of desire. On the contrary they suppressed only those feelings that are connected with goodness. They were down on all desires that would have brought them into closer harmony with the will of God. By constantly arguing with conscience, stifling its warnings and muffling its bell, they had at last reached the point where conscience could no longer bother them.

It was seared 7 1 -1 9 0 “tw://bible.?id=54.4.2|AUTODETECT|” I Tim. 4:2) 1 1 -1 9 0 “tw://bible.?id=2.8.15|AUTODETECT|” ). They did have feeling and they did keep alive desire, namely, feeling and desire for evil indulgence. They had abandoned themselves to vice. They gave themselves up to it (thus literally, in the original). The result of such base surrender is always this, that, if persisted in, God gives the sinner up to suffer the full consequences of his sin, as ) 7 1 -1 9 0 “tw://bible.?id=2.8.15|AUTODETECT|” Exod. 8:15) 1 1 -1 9 0 “tw://bible.?id=2.8.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.8.32|AUTODETECT|” 32) 1 1 -1 9 0 “tw://bible.?id=2.8.9|AUTODETECT|” , cf. ) 7 1 -1 9 0 “tw://bible.?id=2.8.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=45.1.24|AUTODETECT|” :12; ) 7 1 -1 9 0 “tw://bible.?id=45.1.24|AUTODETECT|” Rom. 1:24) 1 1 -1 9 0 “tw://bible.?id=45.1.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.1.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=45.1.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.1.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=49.4.19|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=49.4.19|AUTODETECT|” Eph. 4:19) 1 1 -1 9 0 “tw://bible.?id=66.22.11|AUTODETECT|” ) clearly teach. See also ) 7 1 -1 9 0 “tw://bible.?id=66.22.11|AUTODETECT|” Rev. 22:11) 1 1 -1 9 0 “tw://bible.?id=45.13.13|AUTODETECT|” . The vice to which they abandoned themselves is called licentiousness or lasciviousness 7 1 -1 9 0 “tw://bible.?id=45.13.13|AUTODETECT|” Rom. 13:13) 1 1 -1 9 0 “tw://bible.?id=47.12.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.21|AUTODETECT|” II Cor. 12:21) 1 1 -1 9 0 “tw://bible.?id=48.5.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.19|AUTODETECT|” Gal. 5:19) 1 1 -1 9 0 0 ). The literature of the day was deeply immoral. So corrupt had the Roman world become that somewhat later Origen states that when the people of his day committed adultery and whoredom they did not regard themselves as violating good manners. It has been remarked that it was not lava but lewdness that buried Herculaneum. And the frescoes found amid the ruins of nearby Pompeii show that this city was not any better.) 1 1 2 8 0 “tw://bible.?id=51.2.5|AUTODETECT|” The apostle says that the Gentiles of whom he speaks had abandoned themselves to licentiousness for the greedy practice [literally: practice in greed] of every type of impurity. The greedy person is the one who overreaches. He wishes to have more than his due. He disregards the rights and feelings of all other people. He goes beyond what is proper and has no respect whatever for any laws of dignity or propriety. Cf. 5:3, 5; ) 7 1 -1 9 0 “tw://bible.?id=51.2.5|AUTODETECT|” Col. 2:5) 1 1 -1 9 0 “tw://bible.?id=52.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.4.6|AUTODETECT|” I Thess. 4:6) 1 1 -1 9 0 “tw://bible.?id=45.1.26-45.1.32|AUTODETECT|” . By means of his unbridled lust and wanton self-assertion he is digging his own grave. Note particularly: every type of impurity. For an enumeration of these types see 4:25 31; 5:3 11, 15, 18; cf. ) 7 1 -1 9 0 “tw://bible.*?id=45.1.26-45.1.32|AUTODETECT|” Rom. 1:26 32) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 20. In principle, however, the people whom Paul addresses belong to a different category. This had been the case ever since Christ entered into their hearts and lives. Hence, Paul continues: You, however, did not so learn Christ. In the original the sentence begins with the word you, on which, accordingly, great emphasis is placed, as if to say, You did not learn Christ so as to continue to live as the Gentiles are doing. To learn Christ is more than to learn about Christ.

Not only had the Ephesians received a body of teaching, namely, about Christ, and not only had they observed in the lives of those who brought it what this doctrine was able to achieve, but in addition, they themselves by an act of Spirit-wrought faith had welcomed this Christ into their hearts. Joyfully they had received the sacrament of holy baptism. And by constant and systematic attendance upon the means of grace, by prayer and answers to prayer, by daily living in accordance with the principles of the truth of the gospel, they had learned Christ, yes, Christ himself in very person.) 1 1 2 8 0 “tw://bible.*?id=44.19.0|AUTODETECT|” Paul here presents the appropriation of Christ and of salvation in him as the result of a learning process, a learning with heart and mind. Believers, in other words, are not saved at one stroke. They do not become completely transformed all at once. They learn. There was the basic change wrought by the power of God. This was followed by a constant progress in sanctification, constant but not necessarily uniform.

In one person it had been more clearly evident than in another. At one time the progress had been by leaps, but at another time at snail s pace. At times, in all likelihood, there had been reverses, retrogressions. The point which the apostle emphasizes, however, is that whatever had been their degree of advance in learning, they had definitely not learned Christ as an advocate of sin and selfishness, of lewdness and licentiousness. No longer were their minds futile, no longer was their understanding dark. Continued: 21.& for surely you heard of him and were taught in him.

Justification for this translation for surely, where A.V. and A.R.V. have if so be was offered in the explanation of 3:2 where a similar for surely occurs. Many of the Ephesians had been taught by Paul himself during his lengthy ministry at Ephesus 7 1 -1 9 0 “tw://bible.?id=44.19.0|AUTODETECT|” Acts 19) 1 1 -1 9 0 “tw://bible.?id=44.20.17-44.20.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.20.17-44.20.35|AUTODETECT|” 20:17 35) 1 1 -1 9 0 “tw://bible.?id=44.20.17|AUTODETECT|” ). The apostle had been able to reach not only those who were actually living within the city of Ephesus but also people from the surrounding territory. Many had flocked to the city to attend feasts, for business, or for other purposes. Some, no doubt, had gone there for the very purpose of seeing and hearing Paul. But in addition there had been other multitudes, in surrounding cities and villages, who heard the gospel from the lips of those who had received it from Paul 7 1 -1 9 0 “tw://bible.?id=44.20.17|AUTODETECT|” Acts 20:17) 1 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” ). It should be borne in mind constantly that this epistle is, in all probability, a letter addressed to a vast multitude of people, many of whom did not live in Ephesus. It was probably a circular letter. See Introduction, pp. 58 61. The addressed, then, had heard of Christ and had been taught not only about but in him; that is, the entire atmosphere had been Christian. Christ, speaking through his ambassadors, was the teacher.

He was also the theme. Continued: just as it is in Jesus that truth resides. The truth with reference to man s fall into sin, his desperate condition by nature, the salvation procured by Christ, the necessity of faith working through love, principles of Christian conduct, etc.: all these doctrines had Christ as their very center. In Christ s suffering and death by crucifixion the addressed had been able to read how deeply fallen they were, necessitating the death of God s only-begotten Son, a death both painful and shameful. In his triumphant resurrection, ascension, and coronation they had received proof positive that salvation had been achieved. In Christ s constant emphasis upon the fact that men must come to him and rely on him completely, they had been given a lesson in the necessity of faith as appropriating organ of salvation.

The Master s marvelous example in humility, self-sacrifice, love, etc. had been given for their instruction. Moreover, had not Jesus himself said, I am the way and the truth and the life ? 7 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” John 14:6) 1 1 -1 9 0 “tw://bible.?id=51.2.3|AUTODETECT|” ). Was not he the very embodiment of the truth, the truth in person? Were not all the treasures of wisdom and knowledge hidden in him, hidden in order to be revealed? 7 1 -1 9 0 “tw://bible.?id=51.2.3|AUTODETECT|” Col. 2:3) 1 1 -1 9 0 “tw://bible.?id=43.8.32|AUTODETECT|” ). Was not he the active and living truth, the truth that sets men free 7 1 -1 9 0 “tw://bible.?id=43.8.32|AUTODETECT|” John 8:32) 1 1 -1 9 0 “tw://bible.?id=43.17.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.17.17|AUTODETECT|” 17:17) 1 1 -1 9 0 “tw://bible.?id=43.18.38|AUTODETECT|” ), the very answer to Pilate s question 7 1 -1 9 0 “tw://bible.?id=43.18.38|AUTODETECT|” John 18:38) 1 1 -1 9 0 0 )?) 1 1 2 8 0 0 Verse 21b was parenthetical in character. Continuing now with the main idea expressed in verse 21a: for surely you heard of him and were taught in him, Paul writes: 22 24. (having been taught) that with respect to your former manner of life you��123�� must put off the old man, which is being corrupted through deceitful lusts, and must be renewed in the spirit of your minds, and put on the new man, created after (the likeness of) God in true righteousness and holiness.) 1 1 2 8 0 “tw://bible.?id=51.1.21|AUTODETECT|” What the Ephesians had been taught in Christ was this, that nothing less than a radical change in their mental outlook and manner of life was necessary, a complete turnabout. Their former manner of life 7 1 -1 9 0 “tw://bible.?id=51.1.21|AUTODETECT|” Col. 1:21) 1 1 -1 9 0 “tw://bible.?id=51.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.13|AUTODETECT|” 2:13) 1 1 -1 9 0 “tw://bible.?id=51.3.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.7|AUTODETECT|” 3:7) 1 1 -1 9 0 “tw://bible.?id=51.3.9|AUTODETECT|” ) must cease. The directive which, from the moment of their vital contact with Christ, was meant to control their entire being in all its manifestations, and to confront them every day and every hour, was curt and crisp: Put off the old man, that is, the old nature, whatever you are apart from grace 7 1 -1 9 0 “tw://bible.?id=51.3.9|AUTODETECT|” Col. 3:9) 1 1 -1 9 0 “tw://bible.?id=45.6.6|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=45.6.6|AUTODETECT|” Rom. 6:6) 1 1 -1 9 0 “tw://bible.?id=51.3.10|AUTODETECT|” ), and Put on the new man, that is, the new nature, whatever you have become, must be, and can become because of grace 7 1 -1 9 0 “tw://bible.?id=51.3.10|AUTODETECT|” Col. 3:10) 1 1 -1 9 0 “tw://bible.?id=48.3.27|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=48.3.27|AUTODETECT|” Gal. 3:27) 1 1 -1 9 0 “tw://bible.?id=45.6.6|AUTODETECT|” ). It was a summary formulation��124�� of a tremendously large order. In a sense, they had already put off the old man and put on the new man, namely, when they had given their hearts to Christ, and had professed him openly at the time of their baptism. But basic conversion must be followed by daily conversion. Even though in principle the believer has become a new creature , he remains a sinner until he dies. The old nature, with which the Ephesians had been on such intimate terms for so many years, is not easy to shed. Getting rid of it is difficult and painful. It amounts, in fact, to a crucifixion 7 1 -1 9 0 “tw://bible.?id=45.6.6|AUTODETECT|” Rom. 6:6) 1 1 -1 9 0 “tw://bible.?id=66.17.4|AUTODETECT|” ). This is true all the more because it is always promising so much. It is being continually corrupted through lusts illusions, those deceptive evil desires��125�� with their mighty promises and minimal performances. This corrupting deceptiveness is present, moreover, wherever the old nature is represented, whether in the unbeliever or in the believer. Cain s murder of his brother, a deed which had appeared so attractive when planned, brought nothing but a curse. Absalom s prospective crown, so dazzling at first, resulted in his gruesome death.

The vineyard, so luscious and so conveniently located that Ahab, in order to obtain this coveted prize, had not hesitated to sacrifice Naboth s life, brought ruin to the king s household and posterity. The thirty pieces of silver which had shimmered so brightly in Judas scheming, once in his possession had burned his hands, tortured his soul, and sent the traitor himself scurrying on his way to hanging and to hell. And, not to omit one of God s chosen ones, David, in a moment of weakness, filled with passionate delight in the thought of pleasant days ahead with the object of his lustful yearning, was forced to listen to the words of the Lord which like thunder-bolts fell from the lips of the prophet: You are the man. The sword will not depart from your house. Truly, the old nature flaunts a golden cup, but upon inspection it is found to contain nothing but filth and abomination 7 1 -1 9 0 “tw://bible.?id=66.17.4|AUTODETECT|” Rev. 17:4) 1 1 -1 9 0 0 ). Hence, the Ephesians had been warned most solemnly to put off the old man, to fight him with unrelenting and undiminished vigor in order to divest themselves completely of him.) 1 1 2 8 0 “tw://bible.?id=51.3.10|AUTODETECT|” But while the old man is wholly evil, the new man is wholly good. He is created after (the likeness of) God. Cf. ) 7 1 -1 9 0 “tw://bible.?id=51.3.10|AUTODETECT|” Col. 3:10) 1 1 -1 9 0 “tw://bible.?id=49.2.10|AUTODETECT|” . Other explanatory passages are ) 7 1 -1 9 0 “tw://bible.?id=49.2.10|AUTODETECT|” Eph. 2:10) 1 1 -1 9 0 “tw://bible.?id=47.5.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.17|AUTODETECT|” II Cor. 5:17) 1 1 -1 9 0 “tw://bible.?id=48.6.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.15|AUTODETECT|” Gal. 6:15) 1 1 -1 9 0 “tw://bible.?id=56.3.5|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=56.3.5|AUTODETECT|” Titus 3:5) 1 1 -1 9 0 “tw://bible.?id=42.1.75|AUTODETECT|” . Day by day this new creation is advancing in true righteousness and holiness. The Colossian parallel (3:10) adds full knowledge. Grace restores what sin has ruinously impaired. God not only imputes but also imparts righteousness to the sinner whom he pleases to save. Thus, the believer begins to perform his duties toward his fellow-men. But righteousness never walks alone. It is always accompanied by holiness, so that the regenerated and converted person performs his duties with reference to God also. Cf. ) 7 1 -1 9 0 “tw://bible.?id=42.1.75|AUTODETECT|” Luke 1:75) 1 1 -1 9 0 “tw://bible.?id=52.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.10|AUTODETECT|” I Thess. 2:10) 1 1 -1 9 0 “tw://bible.?id=56.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.8|AUTODETECT|” Titus 1:8) 1 1 -1 9 0 0 . Moreover, the righteousness and holiness which God bestows are true,��126�� not deceptive, as are the lusts spawned by the old nature. They bring life to its true, predestined fulfilment. They satisfy.) 1 1 2 8 0 “tw://bible.?id=18.29.14|AUTODETECT|” As to the figure underlying putting off and putting on, it refers, of course, to what one does with a garment. Frequently such a robe indicates a person s nature or character: either good 7 1 -1 9 0 “tw://bible.?id=18.29.14|AUTODETECT|” Job 29:14) 1 1 -1 9 0 “tw://bible.?id=19.132.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.132.9|AUTODETECT|” Ps. 132:9) 1 1 -1 9 0 “tw://bible.?id=23.11.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.11.5|AUTODETECT|” Isa. 11:5) 1 1 -1 9 0 “tw://bible.?id=23.61.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.61.10|AUTODETECT|” 61:10) 1 1 -1 9 0 “tw://bible.?id=19.73.6|AUTODETECT|” ) or evil 7 1 -1 9 0 “tw://bible.?id=19.73.6|AUTODETECT|” Ps. 73:6) 1 1 -1 9 0 “tw://bible.?id=19.35.26|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=19.35.26|AUTODETECT|” Ps. 35:26) 1 1 -1 9 0 “tw://bible.?id=19.109.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.109.29|AUTODETECT|” 109:29) 1 1 -1 9 0 0 ). How it clings to him! The figure is by no means confined to Scripture. It has become part of general literature. It also occurs in the prayers of God s children: Disrobe us of ourselves and clothe us with thyself, O Lord. ) 1 1 2 8 0 “tw://bible.?id=45.12.21|AUTODETECT|” Both the putting off of the old man and the putting on of the new man are necessary. Some people constantly stress the negative. Their religion is one of don t. Others turn their backs upon every don t, and take peculiar pride in overstressing the positive. Scripture avoids both of these extremes. Ephesians contains many a do and many a don t.

Here in this life both are needed. They are inseparable and point to simultaneous activities. That is what Paul means when he states that the Ephesians had been taught to put off the old man and to put on the new man. A person can do very little with one scissorblade. Twin blades, operating in unison, compose the scissors that will work. He who says Yes to Christ is saying No to Satan.

But though both are necessary, Paul s emphasis throughout is on the positive: Overcome evil with good 7 1 -1 9 0 “tw://bible.?id=45.12.21|AUTODETECT|” Rom. 12:21) 1 1 -1 9 0 “tw://bible.?id=45.13.14|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=45.13.14|AUTODETECT|” 13:14) 1 1 -1 9 0 “tw://bible.?id=49.4.22-49.4.24|AUTODETECT|” ). So it is also here in ) 7 1 -1 9 0 “tw://bible.?id=49.4.22-49.4.24|AUTODETECT|” Eph. 4:22 24) 1 1 -1 9 0 “tw://bible.?id=46.4.21|AUTODETECT|” , for we are taught that the only way in which one can progressively succeed in putting off the old man and putting on the new��127�� man is by being renewed in the spirit of one s mind. This renewel is basically an act of God s Spirit powerfully influencing man s spirit, here, as also in ) 7 1 -1 9 0 “tw://bible.?id=46.4.21|AUTODETECT|” I Cor. 4:21) 1 1 -1 9 0 “tw://bible.?id=48.6.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.1|AUTODETECT|” Gal. 6:1) 1 1 -1 9 0 “tw://bible.?id=60.3.4|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.*?id=60.3.4|AUTODETECT|” I Peter 3:4) 1 1 -1 9 0 0 , mental attitude, state of mind, disposition, with respect to God and spiritual realities.) 1 5 2 8 0 0 b. 4:25 5:2) Do not give the devil a foothold. Be imitators of God ) 25. The apostle now advances from the general to the particular: Therefore, laying aside falsehood, speak truth each (of you) with his neighbor. That there is a connection between this admonition and the preceding paragraph is clear from the repetition of the word putting off or laying aside (same verb in the original; cf. verses 22 and 25) and of the reference to truth (cf. verse 25 with verses 15, 20, 24). Based upon this evident connection one might interpret Paul s thinking at this point as follows: In view of the fact that in Christ you have been taught to put off the old man and to put on the new man, therefore, put off (or: lay aside) falsehood and speak truth. ) One is, however, immediately confronted with a rather incisive difference of opinion among commentators with respect to the translation and meaning of these words. Perhaps the best way to bring out this difference would be to summarize the view of one representative of each of the two opposing theories.

The first view is this: What Paul is saying is that since the Ephesians have once for all laid aside falsehood, namely, when they accepted the truth of the gospel, they should now speak truth each with his neighbor. The second is: There is no need to render having put away, which would seem to imply a separation in time between the two actions [that is, between laying aside falsehood and speaking truth]. ��128�� Grammatically both renderings having put away and putting away are possible. In favor of the first view it can be argued that the Ephesians had experienced basic conversion. They had, therefore, already decisively repudiated the lie, namely, when they accepted the truth. The meaning of 4:25 could therefore be: Be consistent. Let your life adorn your confession.

Having put away falsehood, now practice the truth. This line of reasoning would also be entirely in harmony with Paul s logic as expressed, for example, in 4:1 ff. and elsewhere.) Nevertheless, although the possibility of the correctness of this theory must be granted, it would seem to me that the opposite view has the best of the argument. Why is it that so very many translators and interpreters have adopted it? With minor variations the rendering which I also favor, namely, Therefore, laying aside falsehood, speak truth each (of you) with his neighbor is that which one will find in A.V., A.R.V., R.S.V., and in substance also in the versions of those who use two imperatives: Have done with falsehood; tell the truth to one another (Bruce; and cf. Phillips, N.E.B., Williams, Beck, etc.). The reasons, no doubt, are as follows: a. it is felt that putting away falsehood and telling the truth are simply two sides of one and the same coin; and b. it is also rather apparent that the apostle, on the basis of his previous paragraph, is now beginning to list particular areas in which Christian conduct must reveal itself, one of them being the practice of truthfulness.

To most interpreters these facts must have seemed so obvious that in their comments on this passage they do not even discuss the possibility of the opposite view.) 1 1 2 8 0 “tw://bible.?id=45.1.29|AUTODETECT|” Every missionary who has worked for a while with those still living in darkness can testify that not only thinking false thoughts but also definitely telling lies and spreading false rumors is characteristic of the heathen world. For those who had been converted rather recently it must not have been easy to break away from this evil habit. That could well be the reason why Paul, whether directly or indirectly, refers again and again to the necessity of putting a decisive end to the past manner of behavior in this respect, and of adopting an entirely new set of rules. Some, with an appeal to 4:15, 22, 25; 6:14, have even suggested that in and around Ephesus church-members behaved rather dishonestly (see Grosheide, op. cit., p. 69). However that may have been, falsehood and dishonesty are typical of the Gentile way of life 7 1 -1 9 0 “tw://bible.?id=45.1.29|AUTODETECT|” Rom. 1:29) 1 1 -1 9 0 0 ) then as now.) 1 1 2 8 0 “tw://bible.?id=38.8.16|AUTODETECT|” The best way to kill the lie is by telling the truth. That is what Paul is actually saying, as by Speak truth each (of you) with his neighbor he is substantially quoting ) 7 1 -1 9 0 “tw://bible.?id=38.8.16|AUTODETECT|” Zech. 8:16) 1 1 -1 9 0 0 . Especially for those in the congregations addressed who were acquainted with the Old Testament, that is, for the Jewish Christians, the fact that this was a quotation from sacred literature must have added strength to the exhortation. In the opinion of Hodge the word neighbor, though having the general sense of fellow-man of any creed or nation, here refers to fellow-Christian (op. cit., p. 268); not as if it would be perfectly proper to lie to unbelievers, but because the context demands this interpretation. I believe Hodge is right, the context being: for we are members of one another. This recalls 2:13 22; 3:6, 14, 15; 4:1 6, 16, all of which stress the idea that though believers are many, they are also one, namely, one body with Christ as head. Lying is not only wrong because it makes light of the intrinsic excellence of the truth, but also because it causes trouble, friction, disunity and sadness in the church. The law of love certainly implies truthfulness.) 1 1 2 8 0 “tw://bible.?id=19.4.4|AUTODETECT|” 26, 27. The next specific admonition has to do with such matters as anger and resentment: Be angry but do not sin. These words recall ) 7 1 -1 9 0 “tw://bible.?id=19.4.4|AUTODETECT|” Ps. 4:4) 1 1 -1 9 0 “tw://bible.?id=19.4.5|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=19.4.5|AUTODETECT|” Ps. 4:5) 1 1 -1 9 0 “tw://bible.?id=11.11.9|AUTODETECT|” ), which the apostle is here applying for his own use. The words should not be interpreted separately, as if the sense were, a. Be sure to be angry once in a while ; and b. do not sin. Much less is it true that all anger is here forbidden. Those who, by means of strange reasoning, favor this interpretation (?) do so with an appeal to verse 31, but see on that verse. The sense is simply, Let not your anger be mixed with sin. Anger as such need not be sinful. It is ascribed even to God 7 1 -1 9 0 “tw://bible.?id=11.11.9|AUTODETECT|” I Kings 11:9) 1 1 -1 9 0 “tw://bible.?id=12.17.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.17.18|AUTODETECT|” II Kings 17:18) 1 1 -1 9 0 “tw://bible.?id=19.7.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.7.11|AUTODETECT|” Ps. 7:11) 1 1 -1 9 0 “tw://bible.?id=19.79.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.79.5|AUTODETECT|” 79:5) 1 1 -1 9 0 “tw://bible.?id=19.80.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.80.4|AUTODETECT|” 80:4) 1 1 -1 9 0 “tw://bible.?id=19.80.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.80.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=58.12.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.29|AUTODETECT|” Heb. 12:29) 1 1 -1 9 0 “tw://bible.?id=19.2.12|AUTODETECT|” ), and to Christ 7 1 -1 9 0 “tw://bible.?id=19.2.12|AUTODETECT|” Ps. 2:12) 1 1 -1 9 0 “tw://bible.?id=41.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.3.5|AUTODETECT|” Mark 3:5) 1 1 -1 9 0 “tw://bible.?id=43.2.15-43.2.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.2.15-43.2.17|AUTODETECT|” John 2:15 17) 1 1 -1 9 0 “tw://bible.*?id=59.4.7|AUTODETECT|” ). In fact, the age in which we are living could use a little more righteous indignation against sin of every type. Also, the more angry every believer is with his own sins, the better it will be. However, anger, especially with reference to the neighbor, easily degenerates into hatred and resentment. To love the sinner while one hates his sin requires a goodly supply of grace. The exclamation, I cannot stand that fellow, is at times uttered even by one church member with reference to another.

It is for that reason that the apostle immediately adds: let not the sun go down on that angry mood��129�� of yours. Having spoken about anger, the apostle now turns to that into which anger may easily degenerate, namely, the spirit of resentment, the angry mood, the sullen countenance that is indicative of hatred and of the unforgiving attitude. The day must not end thus. Before another dawns, nay rather, before the sun even sets which to the Jew meant the end of one day and the beginning of another genuine forgiveness must not only have filled the heart but must, if at all possible, have come to open expression so that the neighbor has benefited from its blessing. Phillips, though not really translating, does give the sense of the passage when he paraphrases it as follows: Never go to bed angry. Continued: & and do not give the devil��130�� a foothold.

Literally, And do not give a place to the devil. The devil will quickly seize the opportunity of changing our indignation, whether righteous or unrighteous, into a grievance, a grudge, a nursing of wrath, an unwillingness to forgive. Paul was very conscious of the reality, the power, and the deceitfulness of the devil, as 6:10 shows. What he means, therefore, is that from the very start the devil must be resisted 7 1 -1 9 0 “tw://bible.?id=59.4.7|AUTODETECT|” James 4:7) 1 1 -1 9 0 0 ). No place whatsoever must be given to him, no room to enter or even to stand. There must be no yielding to or compromise with him. He must not be given any opportunity to take advantage of our anger for his own sinister purpose.) 1 1 2 8 0 “tw://bible.?id=57.1.18|AUTODETECT|” 28. From the warning against falsehood and the angry mood the apostle proceeds now to that against stealing. He writes: Let him who steals steal no longer. He does not say, Let him that stole (A.V.) but Let him who steals. He is probably referring to people who before their conversion were used to enriching themselves by means of petty larceny, etc., and who were now in danger of falling back into defalcations of various types. But must we then assume that there were thieves in the congregations here addressed?

My answer is that at least the danger that some would slip back into this sin was very real. It must not be forgotten that some, perhaps many, of these early converts were slaves. Now lack of trustworthiness in matters material was characteristic of slaves, just as even today servants in heathen lands are not always honest, but will snitch things away from their employers when the latter happen not to be looking. According to ) 7 1 -1 9 0 “tw://bible.?id=57.1.18|AUTODETECT|” Philem. 18) 1 1 -1 9 0 “tw://bible.?id=56.2.9|AUTODETECT|” a letter written during this same imprisonment and delivered at about the same time Paul suspected Onesimus, the runaway slave, of having wronged his master in this respect. And after the release from the present (first Roman) imprisonment Paul was going to write to Titus: Urge slaves to be submissive in every respect to their own masters & not pilfering, but evincing the utmost trustworthiness 7 1 -1 9 0 “tw://bible.?id=56.2.9|AUTODETECT|” Titus 2:9) 1 1 -1 9 0 “tw://bible.?id=56.2.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=56.2.10|AUTODETECT|” 10) 1 1 -1 9 0 0 ). Is it altogether improbable that even the converted slave might, in a moment of weakness, say to himself, My master has left home. This is my opportunity to take something away from him. After all, he owes me much more, for by what right does he exact all this labor from me? Therefore, when I relieve him of some treasure, I am simply depriving him of that to which he has no right ? But we should not think exclusively of slaves. The sin against which Paul issues his warning was and is today, characteristic of heathenism.) 1 1 2 8 0 “tw://bible.?id=46.4.12|AUTODETECT|” What is Paul s solution? He wants the Ephesians to stop stealing and to practice honesty. But he wants more than that. He realizes that back of this sin of stealing lies a more basic fault, namely, selfishness. Hence, he strikes at the very root of the evil, for, by turning the attention of the thief, whether actual or potential, away from himself to the needs of other people, he strives to give him a new interest in life, a new joy. So he writes: but rather let him labor, with his own hands accomplishing what is good, so that he may have something to share with the needy one. The thief must stop stealing and begin to do some hard, honest labor. Paul uses this word labor or toil in connection with manual labor 7 1 -1 9 0 “tw://bible.?id=46.4.12|AUTODETECT|” I Cor. 4:12) 1 1 -1 9 0 “tw://bible.?id=55.2.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.6|AUTODETECT|” II Tim. 2:6) 1 1 -1 9 0 “tw://bible.?id=52.1.3|AUTODETECT|” ; cf. the noun in ) 7 1 -1 9 0 “tw://bible.?id=52.1.3|AUTODETECT|” I Thess. 1:3) 1 1 -1 9 0 “tw://bible.?id=52.2.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.9|AUTODETECT|” 2:9) 1 1 -1 9 0 “tw://bible.?id=53.3.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.3.8|AUTODETECT|” II Thess. 3:8) 1 1 -1 9 0 “tw://bible.?id=45.16.12|AUTODETECT|” ); and also in connection with religious work 7 1 -1 9 0 “tw://bible.?id=45.16.12|AUTODETECT|” Rom. 16:12) 1 1 -1 9 0 “tw://bible.?id=46.15.10|AUTODETECT|” twice; ) 7 1 -1 9 0 “tw://bible.?id=46.15.10|AUTODETECT|” I Cor. 15:10) 1 1 -1 9 0 “tw://bible.?id=48.4.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.4.11|AUTODETECT|” Gal. 4:11) 1 1 -1 9 0 “tw://bible.?id=50.2.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.16|AUTODETECT|” Phil. 2:16) 1 1 -1 9 0 “tw://bible.?id=52.5.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.12|AUTODETECT|” I Thess. 5:12) 1 1 -1 9 0 “tw://bible.?id=54.4.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.4.10|AUTODETECT|” I Tim. 4:10) 1 1 -1 9 0 “tw://bible.?id=54.5.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.17|AUTODETECT|” 5:17) 1 1 -1 9 0 “tw://bible.?id=52.2.9|AUTODETECT|” ). Here in 4:28 he has reference to manual labor, as the phrase with his own hands indicates. By using his hands in honest work, the worker will be accomplishing something that is good instead of doing that which is bad, contrary to God s law. As to working for a living, Paul himself had set an excellent example. Not only did he perform an amount of religious labor, of the highest quality, that is almost beyond belief, but in addition he at times even worked with his own hands in order to supply his own needs and those of others. He was able to say to the Thessalonians, For you remember, brothers, our toil and hardship: by night and by day (we were) working at a trade , in order not to be a burden to any of you while we proclaimed to you the gospel of God 7 1 -1 9 0 “tw://bible.?id=52.2.9|AUTODETECT|” I Thess. 2:9) 1 1 -1 9 0 “tw://bible.?id=44.20.33|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=44.20.33|AUTODETECT|” Acts 20:33) 1 1 -1 9 0 “tw://bible.?id=44.20.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.20.34|AUTODETECT|” 34) 1 1 -1 9 0 0 ). For a detailed account of Paul s teaching with respect to work and receiving remuneration for it, see N.T.C. on I and II Thessalonians, pp. 65, 66, 201, 202.) 1 1 2 8 0 “tw://bible.?id=48.6.10|AUTODETECT|” Paul stresses the fact that the laborer should think not only of himself but also of his brother, especially of the one who is in need. The apostle himself was a man of tender and far-reaching sympathies 7 1 -1 9 0 “tw://bible.?id=48.6.10|AUTODETECT|” Gal. 6:10) 1 1 -1 9 0 “tw://bible.?id=48.2.10|AUTODETECT|” ). He was eager to help the poor 7 1 -1 9 0 “tw://bible.?id=48.2.10|AUTODETECT|” Gal. 2:10) 1 1 -1 9 0 “tw://bible.?id=44.24.17|AUTODETECT|” ). And he actually helped them! In fact, the very missionary tour which had resulted in his present imprisonment had been a benefit-journey in the interest of the Jerusalem poor. He had been gathering funds for the needy in that city. These needy ones were very dear to him, and by encouraging even those churches whose membership was drawn mostly from the Gentile world to extend a helping hand he was at the same time trying to do his part in welding the various churches into a fellowship of love and mutual helpfulness 7 1 -1 9 0 “tw://bible.?id=44.24.17|AUTODETECT|” Acts 24:17) 1 1 -1 9 0 “tw://bible.?id=45.15.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.15.26|AUTODETECT|” Rom. 15:26) 1 1 -1 9 0 “tw://bible.?id=46.16.1-46.16.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.1-46.16.9|AUTODETECT|” I Cor. 16:1 9) 1 1 -1 9 0 “tw://bible.?id=47.8.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.0|AUTODETECT|” II Cor. 8) 1 1 -1 9 0 “tw://bible.?id=47.9.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.9.0|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=40.5.7|AUTODETECT|” ). In all this he was but following the example of his Lord and Savior, who while still on earth, spoke of the work of mercy again and again and whose pitying heart was deeply moved by the plight of the poor 7 1 -1 9 0 “tw://bible.?id=40.5.7|AUTODETECT|” Matthew 5:7) 1 1 -1 9 0 “tw://bible.?id=40.19.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.19.21|AUTODETECT|” 19:21) 1 1 -1 9 0 “tw://bible.?id=40.25.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.25.35|AUTODETECT|” 25:35) 1 1 -1 9 0 “tw://bible.?id=40.25.36|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.25.36|AUTODETECT|” 36) 1 1 -1 9 0 “tw://bible.?id=42.4.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.4.18|AUTODETECT|” Luke 4:18) 1 1 -1 9 0 “tw://bible.?id=42.6.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.20|AUTODETECT|” 6:20) 1 1 -1 9 0 “tw://bible.?id=42.14.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.14.13|AUTODETECT|” 14:13) 1 1 -1 9 0 “tw://bible.?id=42.14.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.14.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=42.16.19-42.16.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.16.19-42.16.31|AUTODETECT|” 16:19 31) 1 1 -1 9 0 “tw://bible.?id=43.13.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.13.29|AUTODETECT|” John 13:29) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.12.21|AUTODETECT|” 29. See also on 5:4. From a warning against the improper attitude toward material things Paul proceeds to an admonition against the improper use of the tongue, also in this case setting the positive over against the negative, in the spirit of ) 7 1 -1 9 0 “tw://bible.?id=45.12.21|AUTODETECT|” Rom. 12:21) 1 1 -1 9 0 “tw://bible.?id=40.15.18|AUTODETECT|” , Overcome evil with good. He writes: Let no corrupt speech proceed from your mouth. Corrupt speech is that which is putrid, rotten; hence also corrupting, defiling, injurious 7 1 -1 9 0 “tw://bible.?id=40.15.18|AUTODETECT|” Matt. 15:18) 1 1 -1 9 0 “tw://bible.?id=40.26.74|AUTODETECT|” ). We may well assume that for many years these rather recent converts to the Christian faith had been living in an impure environment, where foul conversation, at feasts and other social gatherings and parties, had been the stock in trade of everyone present. The change from this toxic environment to the pure and wholesome atmosphere of Christian fellowship must have been nothing short of revolutionary. Even believers who are well advanced in sanctification have at times complained about the fact that it was difficult for them to cleanse their minds entirely from the words and melody of this or that scurrilous drinking song. They hated it, fought against it, were sure at last that they had expelled it forever from their thoughts, and then suddenly there it was again, ready to plague and torture them by means of its reappearance. Thus also certain vile phrases or catch-words, sometimes even profanity, all too common in the pre-conversion period of life, have the habit in unguarded moments to barge right in and to befoul the atmosphere. Think of Simon Peter who, although a disciple of the Lord, began to curse and to swear when he thought that his life was in danger 7 1 -1 9 0 “tw://bible.?id=40.26.74|AUTODETECT|” Matt. 26:74) 1 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” ). Here, too, the only remedy, in addition to prayer, is to fill mind and heart with that which is pure and holy, in the spirit of ) 7 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” Gal. 5:22) 1 1 -1 9 0 “tw://bible.?id=50.4.8|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=50.4.8|AUTODETECT|” Phil. 4:8) 1 1 -1 9 0 “tw://bible.?id=50.4.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.4.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=51.4.6|AUTODETECT|” . Accordingly, Paul continues: & but (only) such (speech) as is good for edification, that is, for building up the body of Christ (4:12), as fits the need (literally, edification of the necessity, meaning: edification required by a concrete or specific need), that it may impart grace to the listeners, that is, that it may spiritually benefit them. This recalls ) 7 1 -1 9 0 “tw://bible.?id=51.4.6|AUTODETECT|” Col. 4:6) 1 1 -1 9 0 “tw://bible.?id=51.3.16|AUTODETECT|” , Let your speech always be gracious, seasoned with salt, so that you may know how to answer each individual. See also ) 7 1 -1 9 0 “tw://bible.?id=51.3.16|AUTODETECT|” Col. 3:16) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=42.4.22|AUTODETECT|” We notice an interesting parallel between verses 25, 28, and 29. In each case the apostle urges the addressed to be a blessing for those with whom they have daily contact. Merely refraining from falsehood, stealing, and corrupt speech will never do. Christianity is not a mere don t religion, and believers must not be content to be mere zeros. Instead, they should copy the example of their Master, whose words were so filled with grace that the multitudes were amazed 7 1 -1 9 0 “tw://bible.?id=42.4.22|AUTODETECT|” Luke 4:22) 1 1 -1 9 0 “tw://bible.?id=20.15.23|AUTODETECT|” ). A word in due season, how good it is! 7 1 -1 9 0 “tw://bible.*?id=20.15.23|AUTODETECT|” Prov. 15:23) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 30. When the apostle warns against ill behavior and urges Christian conduct upon all the addressed, he is never forgetting about all the interested parties. He has already mentioned the neighbor, the devil, the needy one, and the listeners (verses 25, 27, 28, and 29). It does not surprise us, therefore, that he now refers to one more interested party, most interested indeed, namely, the Holy Spirit. He writes: And do not grieve the Holy Spirit of God in whom you were sealed for the day of redemption. It is said at times that the church has failed to do full justice to the doctrine of the Holy Spirit; that it has neglected to bestow upon him the attention given to the Father and to the Son.

There may be truth in this. As for Paul, however, he has no share in this blame. The term the Holy Spirit occurs about thirty times in his epistles, if we include such synonymous appellatives as Spirit of God, Spirit of Jesus Christ, etc. In addition I have counted at least seventy instances in which I, for one, would interpret the term pne�ma as referring to the third person of the Holy Trinity. On that subject, however, there is some difference of opinion among commentators. Be that as it may, the epistle to the Ephesians mentions the Holy Spirit again and again, using the very term (1:13; 4:30) or simply the designation: the Spirit (1:17; 2:18, 22; 3:5, 16; 4:3, 4; 5:18; 6:17, 18).

In most of these cases there is general agreement that the reference is to the Paraclete.) 1 1 2 8 0 “tw://bible.*?id=46.3.16|AUTODETECT|”

The reason for this frequency of occurrence is obvious: Paul wishes to impress upon us that apart from God we cannot be saved; that is, that whatever good there is in us has its origin in the Holy Spirit. He both imparts life and sustains it. He causes it to develop and to reach its ultimate destination. It is he, therefore, who is the Author of every Christian virtue, every good fruit. Hence, whenever the believer pollutes his soul by any deceitful, vengeful, covetous, or filthy thought or suggestion, he is grieving the Holy Spirit. This is all the more true because it is the Spirit that dwells within the hearts of God s children, making them his temple, his sanctuary 7 1 -1 9 0 “tw://bible.*?id=46.3.16|AUTODETECT|”

I Cor. 3:16) 1 1 -1 9 0 “tw://bible.*?id=46.3.17|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=46.3.17|AUTODETECT|”

17) 1 1 -1 9 0 “tw://bible.*?id=46.6.19|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.6.19|AUTODETECT|”

6:19) 1 1 -1 9 0 “tw://bible.*?id=62.3.2|AUTODETECT|”

). By means of every evil imagination, cogitation, or motivation that indwelling and sanctifying Spirit is therefore, as it were, cut to the heart. Besides, not only does the Spirit save us but he also fills us with the joy, the assurance, of salvation; for, as was made clear earlier, and as is repeated in substance here in 4:30, it was in him ( in connection with, hence also by means of, him) that we were sealed for the day of redemption, that great day of the consummation of all things, when our deliverance from the effects of sin will be completed. It is the day of Christ s return, when our lowly body, refashioned so that it will have a form like Christ s glorious body, will rejoin our redeemed soul in order that in soul and body the entire victorious multitude may inhabit the new heaven and earth to glorify God forever and ever. The very meditation on the fulfilment of this hope should have a purifying effect on us 7 1 -1 9 0 “tw://bible.*?id=62.3.2|AUTODETECT|”

I John 3:2) 1 1 -1 9 0 “tw://bible.*?id=62.3.3|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=62.3.3|AUTODETECT|”

3) 1 1 -1 9 0 “tw://bible.*?id=42.21.28|AUTODETECT|”

). For further explanation see on 1:13, 14; cf. ) 7 1 -1 9 0 “tw://bible.*?id=42.21.28|AUTODETECT|”

Luke 21:28) 1 1 -1 9 0 “tw://bible.*?id=45.8.23|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=45.8.23|AUTODETECT|”

Rom. 8:23) 1 1 -1 9 0 “tw://bible.*?id=23.63.10|AUTODETECT|”

. Hence, reversion to pagan attitudes and practices is a sign of base ingratitude. How this must grieve the indwelling Spirit! We may call this a highly anthropomorphic expression, and so it is, both here and in ) 7 1 -1 9 0 “tw://bible.*?id=23.63.10|AUTODETECT|”

Isa. 63:10) 1 1 -1 9 0 “tw://bible.*?id=45.15.30|AUTODETECT|”

from which it is borrowed. It is, however, in a sense, a most comforting anthropomorphism, for it cannot fail to remind us of the love of the Spirit 7 1 -1 9 0 “tw://bible.*?id=45.15.30|AUTODETECT|”

Rom. 15:30) 1 1 -1 9 0 “tw://bible.*?id=59.4.5|AUTODETECT|”

), who yearns for us even unto jealous envy 7 1 -1 9 0 “tw://bible.*?id=59.4.5|AUTODETECT|”

James 4:5) 1 1 -1 9 0 “tw://bible.*?id=23.63.10|AUTODETECT|”

). That is also the context in Isaiah. Read ) 7 1 -1 9 0 “tw://bible.*?id=23.63.10|AUTODETECT|”

Isa. 63:10) 1 1 -1 9 0 “tw://bible.*?id=44.7.51|AUTODETECT|”

in connection with the verse which precedes it. To be sure, grieving the Spirit may not be as strong a term as resisting the Spirit 7 1 -1 9 0 “tw://bible.*?id=44.7.51|AUTODETECT|”

Acts 7:51) 1 1 -1 9 0 “tw://bible.*?id=52.5.19|AUTODETECT|”

); which, in turn, is not as trenchant as quenching the Spirit 7 1 -1 9 0 “tw://bible.*?id=52.5.19|AUTODETECT|”

I Thess. 5:19) 1 1 -1 9 0 0

). Nevertheless, one step in the wrong direction easily leads to the next. Let the Ephesians, and all those down the centuries for whom the epistle was intended, take this to heart! Note also with what emphasis the Comforter s full name is spelled out: the Holy Spirit of God, or, even more literally, the Spirit, the Holy One, of God, with special emphasis on his holiness. The stress is both on his majesty and on his sanctifying power. He is holy and this not only as being spotlessly sinless in himself, but also as the very Source of holiness for all those in whose hearts he deigns to dwell!) 1 1 2 8 0 “tw://bible.*?id=40.5.21|AUTODETECT|”

31. Paul now returns once more to the sins of the tongue (cf. verses 25 and 29 above). Six specific items are mentioned, as he continues: Let all bitterness and anger and wrath and brawling and slander be put away from you, along with all malice. Bitterness is the disposition of the person with a tongue sharp as an arrow, keen as a razor. He resents his neighbor, and so he needles him, is ever ready to fly off the handle with a reply that bites or stings. Anger or fury (Latin: furor), is a strong feeling of antagonism which is expressed in the tumultuous outburst, the hot retort. As here used, occurring in the evil company of words like bitterness and brawling (contrary to its use in verse 26), it is potential murder 7 1 -1 9 0 “tw://bible.*?id=40.5.21|AUTODETECT|”

Matt. 5:21) 1 1 -1 9 0 “tw://bible.*?id=40.5.22|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.5.22|AUTODETECT|”

22) 1 1 -1 9 0 “tw://bible.*?id=44.23.9|AUTODETECT|”

). Wrath (Latin: ira) is settled indignation, when the heart is like a roaring furnace. Brawling 7 1 -1 9 0 “tw://bible.*?id=44.23.9|AUTODETECT|”

Acts 23:9) 1 1 -1 9 0 0

) is the violent outburst of the person who has completely lost his temper and begins to yell at others. Slander or reviling is abusive speech, whether directed against God or against man.��131�� This catalogue of the evil use of the tongue is summarized in the words along with all malice. Malice is not merely mischief but, in general, the evil inclination of the mind, the perversity or baseness of disposition that even takes delight in inflicting hurt or injury on one s fellowmen. Let all of these things be put away from you, says Paul by the inspiration of the Holy Spirit.) 1 1 2 8 0 “tw://bible.*?id=51.3.12|AUTODETECT|”

32. Now, in the final analysis, the putting away of the aforementioned evil dispositions, words, and actions can be accomplished only by the acquisition and development of the opposite virtues. Accordingly, turning once more to positive exhortations, the apostle states: And be kind to each other, tender-hearted. This may be compared with ) 7 1 -1 9 0 “tw://bible.*?id=51.3.12|AUTODETECT|”

Col. 3:12) 1 1 -1 9 0 “tw://bible.*?id=51.3.13|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=51.3.13|AUTODETECT|”

13) 1 1 -1 9 0 “tw://bible.*?id=47.6.6|AUTODETECT|”

Put on, therefore, as God s elect, holy and beloved, a heart of compassion, kindness & , forgiving each other if anyone have a complaint against anyone. Just as the Lord has forgiven you, so do you also. Kindness is Spirit-imparted goodness of heart, the very opposite of the malice or badness mentioned in verse 31. The early Christians by means of kindness commended themselves to others 7 1 -1 9 0 “tw://bible.?id=47.6.6|AUTODETECT|” II Cor. 6:6) 1 1 -1 9 0 “tw://bible.?id=45.2.4|AUTODETECT|” ). God, too, is kind 7 1 -1 9 0 “tw://bible.?id=45.2.4|AUTODETECT|” Rom. 2:4) 1 1 -1 9 0 “tw://bible.?id=45.11.22|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=45.11.22|AUTODETECT|” 11:22) 1 1 -1 9 0 “tw://bible.?id=42.6.35|AUTODETECT|” ), and we are admonished to become like him in this respect 7 1 -1 9 0 “tw://bible.?id=42.6.35|AUTODETECT|” Luke 6:35) 1 1 -1 9 0 “tw://bible.?id=46.13.4|AUTODETECT|” ). When the kind person hears a piece of malicious gossip, he does not run to the telephone to let others in on the delectable tidbit. When someone s faults are pointed out to him, he tries, if he can at all do so in honesty, to offset these failings by pointing out the criticized individual s good qualities. Kindness marks the man who has taken to heart ) 7 1 -1 9 0 “tw://bible.?id=46.13.4|AUTODETECT|” I Cor. 13:4) 1 1 -1 9 0 “tw://bible.?id=60.3.8|AUTODETECT|” . Tenderheartedness 7 1 -1 9 0 “tw://bible.?id=60.3.8|AUTODETECT|” I Peter 3:8) 1 1 -1 9 0 “tw://bible.?id=51.3.12|AUTODETECT|” and the heart of compassion of ) 7 1 -1 9 0 “tw://bible.?id=51.3.12|AUTODETECT|” Col. 3:12) 1 1 -1 9 0 “tw://bible.?id=40.18.21-40.18.27|AUTODETECT|” ) indicates a very deep feeling, a yearning with the deeply-felt affection of Christ Jesus. ��132�� Paul adds: forgiving one another, just as God in Christ forgave you. Colossians says, just as the Lord ; Ephesians, just as God in Christ. There is no essential difference. Father, Son, and Holy Spirit are one. They co-operate in all of these activities that concern our salvation. To forgive just as God in Christ forgave means: just as freely, generously, wholeheartedly, spontaneously, and eagerly. For a justification of this interpretation see such passages as ) 7 1 -1 9 0 “tw://bible.?id=40.18.21-40.18.27|AUTODETECT|” Matt. 18:21 27) 1 1 -1 9 0 “tw://bible.?id=40.18.35|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=40.18.35|AUTODETECT|”

35. 1 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” Luke 23:34) 1 1 -1 9 0 “tw://bible.?id=60.2.21-60.2.25|AUTODETECT|” . Moreover, all the injuries that we have ever suffered because of the ill-will of our fellow-men can never be compared with the abuse he, the sinless One, endured: being spit upon, maligned, crowned with thorns, crucified. Yet he forgave! In doing this he left us an example 7 1 -1 9 0 “tw://bible.?id=60.2.21-60.2.25|AUTODETECT|” I Peter 2:21 25) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.18.21-40.18.35|AUTODETECT|” But he did more than this. He also left us a motive for exercising forgiveness. Having been forgiven so much, should not we forgive? See again ) 7 1 -1 9 0 “tw://bible.?id=40.18.21-40.18.35|AUTODETECT|” Matt. 18:21 35) 1 1 -1 9 0 0 . That example and that motive, however, relate to more than our duty to forgive. They touch the entire broad area of love, of which the exercise of forgiveness is only one manifestation, though a very important one. In every area of life love should manifest itself, the love patterned after, and motivated by, God s love in Christ. Hence, Paul continues:) 1 8 2 8 0 0 98 Or into the lower regions [literally parts ] of the earth? Either translation is possible, with no essential difference in resultant meaning. In favor of into the regions lower than the earth is that it would balance higher than all the heavens in the next verse.) 99 There compassion, kindness, forgiveness, and thankfulness are added to the list of seven characteristics mentioned here in Ephesians.) N.T.C. W. Hendriksen, New Testament Commentary) 100 I do not believe that there is any call for delving more deeply into the meaning of the number of the elements here mentioned. I find Lenski s numerical symbolism (op. cit., pp. 510, 511) hardly convincing and, at any rate, unnecessary, since we are dealing here with the book of Ephesians, not with the book of Revelation.) 101 Favoring the objective sense are Westcott and Lenski , though it is only fair to state that the latter does not entirely exclude the subjective meaning.

He says, One faith includes our personal believing, but the stress is on the Christian faith as such, on what constitutes its substance. Simpson refuses to choose. Hodge and Greijdanus accept the theory that the term as here used combines subjective and objective faith. Abbott, Grosheide, Robertson, and Scott favor the subjective sense.) 102 The question has been asked why Paul makes mention of only one sacrament, namely, baptism. Why does he not also include the Lord s Supper? Lenski, having enumerated several answers which he rejects, states categorically: The correct answer is that the Una Sancta includes also a host of babes and children, none of whom are able to receive the Lord s Supper (op. cit., p. 514).

However, the inclusion of the little ones and they must be included does not cancel the fact that the Lord has instituted only one true Lord s Supper. Better, therefore, it would seem to me, is Grosheide s observation: I would remark that when a person does not himself give the reason for omitting a subject it is difficult for anyone else to state what that reason was (op. cit., p. 63, footnote 7).) 103 The entire context clearly indicates that the word ������ is here not neuter. In the present connection the apostle has not been discussing God s relation to the universe or to nature.) 104 As Paul has previously referred to the stewardship of God s grace that had been given to him (3:2) and to the gift of God s grace (3:7), the article ! before ����� in 4:7 is altogether natural. I see no reason, therefore, with B D*, etc., to omit it.) 1 1 2 8 0 “tw://bible.?id=49.3.2|AUTODETECT|” 105 I see no good reason to regard ��� ������� as an objective genitive . ) 7 1 -1 9 0 “tw://bible.?id=49.3.2|AUTODETECT|” Eph. 3:2) 1 1 -1 9 0 “tw://bible.?id=49.3.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.3.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=46.12.4-46.12.11|AUTODETECT|” as well as ) 7 1 -1 9 0 “tw://bible.?id=46.12.4-46.12.11|AUTODETECT|” I Cor. 12:4 11) 1 1 -1 9 0 “tw://bible.?id=49.4.8|AUTODETECT|” all point in the direction of regarding these special gifts as coming from Christ and from his Spirit. ) 7 1 -1 9 0 “tw://bible.?id=49.4.8|AUTODETECT|” Eph. 4:8) 1 1 -1 9 0 0 points in the same direction: he gave gifts to men. ) 1 2 2 8 0 0 106 When Codex B and most of the later manuscripts and versions add ������ (first, previously; see A.V.) after he descended, they probably do this to clarify the text. Though the intention of this addition is to be appreciated, the proposed reading does not have quite sufficient textual support to be adopted. Nevertheless, as a clarification of the meaning of the text the word can be inserted in the translation between parentheses, as I have done.) 107 The omission of the word parts or regions in p46 D* G, etc., is of minor significance, as it affects the meaning very slightly, if at all; for in the present context, after he descended into, the neuter pl. �p �������� would still have to be translated the lower regions (or parts or lands or something similar). ) 1 1 2 8 0 “tw://bible.?id=2.13.21|AUTODETECT|” 108 For other instances in which what is said of God in the Old Testament is referred to Christ in the New compare ) 7 1 -1 9 0 “tw://bible.?id=2.13.21|AUTODETECT|” Exod. 13:21) 1 1 -1 9 0 “tw://bible.?id=46.10.4|AUTODETECT|” with ) 7 1 -1 9 0 “tw://bible.?id=46.10.4|AUTODETECT|” I Cor. 10:4) 1 1 -1 9 0 “tw://bible.?id=23.6.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.6.1|AUTODETECT|” Isa. 6:1) 1 1 -1 9 0 “tw://bible.?id=43.12.41|AUTODETECT|” with ) 7 1 -1 9 0 “tw://bible.?id=43.12.41|AUTODETECT|” John 12:41) 1 1 -1 9 0 “tw://bible.?id=19.102.25-19.102.27|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=19.102.25-19.102.27|AUTODETECT|” Ps. 102:25 27) 1 1 -1 9 0 “tw://bible.?id=58.1.10-58.1.12|AUTODETECT|” with ) 7 1 -1 9 0 “tw://bible.?id=58.1.10-58.1.12|AUTODETECT|” Heb. 1:10 12) 1 1 -1 9 0 0 .) 1 9 2 8 0 0 109 On this see B. B. Warfield, The Inspiration and Authority of the Bible, Philadelphia, 1948, pp. 299 348. His refutation of Abbott s contrary contention is interesting and, as I see it, convincing.) A.V. Authorized Version (King James)) A.R.V. American Standard Revised Version) 110 Namely, the second person has been changed to the third ; and the finite verb has been changed into a participle .

As to thou or he, except for the fact that what in the Old Testament applies to God is said here concerning Christ (on which I have already commented) there is no material change. And the change from the finite verb to the participle is merely stylistic.) 111) Since the interpretation here given of the expression he descended into the regions lower than the earth fits the context and is in harmony with Paul s own statement in Philippians, written during the same imprisonment, I comment on other explanations as follows:) (1) The descent refers to Christ s burial or the entrance of his body into Joseph s garden.) Objection: This does not go far enough. The burial is included, to be sure, but only as part of Christ s deep humiliation.) (2) It indicates Christ s descent into the underworld usually, but not always, conceived of as having occurred during the interval between his death and resurrection with the purpose variously represented as: a. releasing the souls of Old Testament saints from the Limbus Patrum; b. proclaiming grace to the lost or to some of them; c. taunting Satan with the announcement of his (Christ s) victory, etc. In connection with c. it has been remarked that at Christ s arrival the devils were so scared that some of them fell out of hell s window!) 1 1 2 8 0 “tw://bible.?id=19.68.18|AUTODETECT|” Objection: There is nothing in the context either of ) 7 1 -1 9 0 “tw://bible.?id=19.68.18|AUTODETECT|” Ps. 68:18) 1 1 -1 9 0 “tw://bible.?id=50.2.0|AUTODETECT|” or of the Ephesian passage to suggest such a descent. Nor is there any hint of it in ) 7 1 -1 9 0 “tw://bible.?id=50.2.0|AUTODETECT|” Phil. 2) 1 1 -1 9 0 “tw://bible.?id=60.3.19|AUTODETECT|” or, for that matter, anywhere else in Paul s epistles. According to the Gospels the dying Christ committed his soul to the Father. On the day of the resurrection it was restored to the body from which it had been taken. And as to ) 7 1 -1 9 0 “tw://bible.?id=60.3.19|AUTODETECT|” I Peter 3:19) 1 1 -1 9 0 0 and 4:6, these passages, too, which cannot now be considered, when contextually interpreted do not teach anything of this nature. It is enough to say that they have reference to preaching to those who, though now dead, were still living on earth when they received God s warnings.) 1 1 2 8 0 0 (3) It refers to a descent subsequent to the ascension but before the second coming.) 1 1 2 8 0 “tw://bible.?id=45.10.7|AUTODETECT|” Objection: Leaving out of consideration the rhetorical or figurative use of the verb ��������� in ) 7 1 -1 9 0 “tw://bible.?id=45.10.7|AUTODETECT|” Rom. 10:7) 1 1 -1 9 0 “tw://bible.?id=52.4.16|AUTODETECT|” , which cannot be used either in defense or refutation of the theory in question, it is safe to say that nowhere in the New Testament does the verb have this reference. In ) 7 1 -1 9 0 “tw://bible.?id=52.4.16|AUTODETECT|” I Thess. 4:16) 1 1 -1 9 0 “tw://bible.?id=43.3.13|AUTODETECT|” it is used in connection with the second coming. The other pertinent passages that speak of Christ s descent occur in the Gospel according to John (3:13; 6:33, 38; 6:41, 42, 50, 51, 58). All of them have reference to Christ s incarnation-descent, even though in ) 7 1 -1 9 0 “tw://bible.?id=43.3.13|AUTODETECT|” John 3:13) 1 1 -1 9 0 “tw://bible.?id=49.4.9|AUTODETECT|” , as also here in ) 7 1 -1 9 0 “tw://bible.?id=49.4.9|AUTODETECT|” Eph. 4:9) 1 1 -1 9 0 “tw://bible.?id=49.4.10|AUTODETECT|” , the ascent is mentioned before the descent. Note opposite order in ) 7 1 -1 9 0 “tw://bible.?id=49.4.10|AUTODETECT|” Eph. 4:10) 1 1 -1 9 0 “tw://bible.?id=49.4.8-49.4.10|AUTODETECT|” . There is nothing in the context of ) 7 1 -1 9 0 “tw://bible.?id=49.4.8-49.4.10|AUTODETECT|” Eph. 4:8 10) 1 1 -1 9 0 “tw://bible.?id=19.68.18|AUTODETECT|” that points in the direction of a post-ascension descent. ) 7 1 -1 9 0 “tw://bible.?id=19.68.18|AUTODETECT|” Ps. 68:18) 1 1 -1 9 0 “tw://bible.?id=35.3.0|AUTODETECT|” , which here in Ephesians is applied to Christ s ascension, is also best interpreted as indicating anthropomorphically a descent of Jehovah 7 1 -1 9 0 “tw://bible.?id=35.3.0|AUTODETECT|” Hab. 3) 1 1 -1 9 0 0 ) followed by ascent. In the Psalm it was Jehovah that ascended, but that was only after he had first descended to earth in behalf of his people from his proper habitation in heaven (Salmond, op. cit., p. 326).) 1 1 2 8 0 0 (4) What we have here is a matter of simple apposition. The right translation is: He descended into the lower parts, viz. the earth (Hodge). Calvin favors this interpretation, and so do many other commentators.) 1 1 2 8 0 “tw://bible.?id=50.2.7|AUTODETECT|” Evaluation: This is a very attractive theory. The passages in John s Gospel, to which reference was made under (3), have been appealed to in its support. My hesitancy in accepting it is the objection which I share with many commentators, namely, that if Paul merely wanted to say that Jesus descended to earth he could have stated this in a far more simple manner than by inserting the reference to the lower regions. Hence, the passages in John s Gospel are not necessarily completely parallel. However, in the final analysis the difference between the view of Calvin, Hodge, etc., and the one which I, along with many others, favor, becomes minimal when this descent to earth is interpreted in its most comprehensive sense, namely, as an incarnation involving deep humiliation: Jesus from his throne on high came into the world to die. Thus Calvin comments as follows on Christ s descent to the earth: And at what time did God descend lower than when Christ emptied himself 7 1 -1 9 0 “tw://bible.?id=50.2.7|AUTODETECT|” Phil. 2:7) 1 1 -1 9 0 0 )? If ever there was a time when & God ascended gloriously, it was when Christ was raised from our lowest condition on earth, and received into heavenly glory. Here the two views, Calvin s and the one I favor, though based on two different renderings of the text, coincide completely!) 1 1 2 8 0 0 112 Thus A. Harnack, The Constitution and Law of the Church, New York, 1910. p. 5, quotes with approval the words of another: The rise of ecclesiastical law and the constitution of the Church is an apostasy from the conditions intended by Jesus himself and originally realized. The position of these men among whom may also be mentioned E. De Witt Burton, C. Von Weizs�cker, F. J.

A. Hort, etc. is that the apostles were not in any sense intended to be ecclesiastical officers but merely bearers of a message; that they were not vested with authority over life and doctrine but merely endowed with special spiritual gifts; or that, if they exercised any authority at all, it was not official but organic, spiritual, ethical. Scott s remark, As yet there was no official ministry, op. cit., p. 210; and Beare s the ministry of function alone was known to Paul, op. cit., p. 691, point in the same direction. See the refutation of this idea by O. Linton, Das Problem der Urkirche in der Neuere Forschung, Upsala, 1932, p. 71 ff.; and C. B.

Bavinck, Art. Apostel in Christelijke Encyclopaedia, Vol. I, pp. 143 145.) 1 1 2 8 0 “tw://bible.?id=54.5.17|AUTODETECT|” 113 The words ��z� �� are not repeated before �����������. In itself this non-repetition might not be sufficient to prove that one group is meant, for see p. 141, footnote 74. However, in the present case we have a parallel in ) 7 1 -1 9 0 “tw://bible.?id=54.5.17|AUTODETECT|” I Tim. 5:17) 1 1 -1 9 0 0 b, where mention is made of men who, in addition to exercising supervision over the flock together with the other elders, also labor in the word and in teaching. These shepherds and teachers are one group.) 1 2 2 8 0 0 R.S.V. Revised Standard Version) 114 The theory agrees with N.N. s punctuation of the Greek text; also with that of Grk.N.T. (A-B-M-W).) 1 1 2 8 0 “tw://bible.?id=42.19.3|AUTODETECT|” 115 The word !����� may refer either to age or to height or stature. Thus, Zacchaeus was small in stature 7 1 -1 9 0 “tw://bible.?id=42.19.3|AUTODETECT|” Luke 19:3) 1 1 -1 9 0 “tw://bible.?id=58.11.11|AUTODETECT|” ), Sarah was long past the age for conceiving 7 1 -1 9 0 “tw://bible.?id=58.11.11|AUTODETECT|” Heb. 11:11) 1 1 -1 9 0 “tw://bible.?id=43.9.21|AUTODETECT|” ). The man born blind, healed by Christ, had reached the age of legal maturity 7 1 -1 9 0 “tw://bible.?id=43.9.21|AUTODETECT|” John 9:21) 1 1 -1 9 0 “tw://bible.?id=43.9.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.9.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=40.6.27|AUTODETECT|” ). No one can add a cubit to the length of his life span 7 1 -1 9 0 “tw://bible.?id=40.6.27|AUTODETECT|” Matt. 6:27) 1 1 -1 9 0 “tw://bible.?id=42.12.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.12.25|AUTODETECT|” Luke 12:25) 1 1 -1 9 0 “tw://bible.?id=42.2.52|AUTODETECT|” ). In such passages as ) 7 1 -1 9 0 “tw://bible.?id=42.2.52|AUTODETECT|” Luke 2:52) 1 1 -1 9 0 “tw://bible.?id=49.4.13|AUTODETECT|” ( Jesus increased in wisdom and stature ; but according to others, in wisdom and age ) and ) 7 1 -1 9 0 “tw://bible.?id=49.4.13|AUTODETECT|” Eph. 4:13) 1 1 -1 9 0 0 there is a marked difference of opinion among commentators as to what is meant: stature or age.) 1 2 2 8 0 0 116 The particle 5�� clearly has a sub-final sense here. It cannot here mean in order that. The climax has been reached in verse 13. One does not attain to the measure of the stature of the fulness of Christ (verse 13) in order not to be tossed, etc., and in order to grow (verses 14, 15).) 117 This has been discussed in a most interesting fashion by J. M. Moffatt, Three Notes on Ephesians, Exp, Eighth Series, No. 87 (April, 1918), pp. 306 317.) 1 1 2 8 0 “tw://bible.?id=48.4.16|AUTODETECT|” 118 I agree with the statement of Simpson, Whether the verb means to speak or to act truly is hard to decide (op. cit., p. 99). While some make a point of stressing that ������ does not really mean speaking the truth but adhering to the truth or living the truth, it remains a fact that the passages referred to in L.N.T. (A. and G.), p. 36, show that speaking the truth both here and in ) 7 1 -1 9 0 “tw://bible.?id=48.4.16|AUTODETECT|” Gal. 4:16) 1 1 -1 9 0 0 is also possible. Thus in Josephus, Jewish War III. 322, we read, & thinking that the man might be speaking the truth.& and in his Life 132: Even the inhabitants of Tarichaeae believed that the young men were speaking the truth. The possibility of the correctness of this rendering here in 4:15 must, therefore, be granted. The thought expressed in that case is not so foreign to the context to make it look impossible. On the other hand, there are two reasons why I, nevertheless, would give a slight edge to the rendering adhering to the truth or practicing sincerity. In the first place, if in 4:15 the meaning be speaking truth, the apostle would be repeating himself in 4:25, where the rendering speaking truth leaves no room for doubt. Secondly, the verb used in 4:15 need not be restricted to truthfulness in speech (Robinson, op. cit., p. 185); especially not in the present instance where the context would rather seem to point in the direction of being truthful or maintaining truthfulness over against the deceitfulness of the men who practice trickery and perverse scheming.) 1 1 2 8 0 “tw://bible.?id=51.2.19|AUTODETECT|” 119 For problems in connection with this comparison of the relation between Christ and his followers, on the one hand, with the human body and its members, on the other, see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=51.2.19|AUTODETECT|” Col. 2:19) 1 1 -1 9 0 0 , pp. 128, 129.) 1 4 2 8 0 0 120 The reading upon which A.V. bases its rendering not as other Gentiles, is weak.) 121 That is the sense of the perfect periphrastic. It should not be necessary to remark that D���� in verse 18 and �5����� in verse 19, masculines, refer to �p ��� neuter. This is not at all unusual and is a construction ad sensum.) 122 Another perfect participle, construed like darkened.) 123 Because of the parenthetical clause ( just as it is in Jesus that truth resides, verse 21b) intervening between the main verb you were taught (verse 21a) and the infinitives governed by it, namely, to put off (aorist middle, verse 22), to put on (aorist middle, verse 24) and to be (constantly) renewed (present passive, verse 23), the subject of these infinitives you (Q���) is written out.) 1 1 2 8 0 “tw://bible.?id=43.2.20|AUTODETECT|” 124 These aorists to put off and to put on do not indicate that the actions to which they refer are done once for all, at this or that moment in the life of the addressed. They simply summarize. They give a snapshot view. They do not indicate anything at all with respect to whether putting off the old man and putting on the new man takes place in a moment or covers a lifetime. The aorist in ) 7 1 -1 9 0 “tw://bible.?id=43.2.20|AUTODETECT|” John 2:20) 1 1 -1 9 0 0 refers to an activity that had already lasted forty-six years! Here in Eph. 2:22 24 it is the nature of the indicated actions and the context in which the aorists occur the fact that they are joined by means of the present durative infinitive referring to the continuing process of mental renewal that establish the lifelong character of the putting off and putting on.) 1 1 2 8 0 “tw://bible.?id=55.2.22|AUTODETECT|” 125 With reference to the word ������� see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=55.2.22|AUTODETECT|” II Tim. 2:22) 1 1 -1 9 0 0 , especially footnote 146, pp. 271, 272.) 1 1 2 8 0 0 126 Literally righteousness and holiness of the truth (according to what is probably the best reading). So also in verse 22 lusts of the deceit. In view of the presence of the article before deceit and before truth some deny the adjectival character of these modifiers. The meaning would then become lusts springing from (the) deceit (or: deception), and righteousness and holiness springing from (the) truth. It is doubtful, however, whether there is good ground for this refinement. In any case it is clear that lusts, on the one hand, and righteousness and holiness, on the other, are here contrasted as to their character and value.) 1 1 2 8 0 “tw://bible.?id=51.3.10|AUTODETECT|” 127 In verse 23 note ����-�� as a component element of the verb renew, while in verse 24 the adjective that modifies man is ������-��. In ) 7 1 -1 9 0 “tw://bible.?id=51.3.10|AUTODETECT|” Col. 3:10) 1 1 -1 9 0 0 , however, the roles are reversed. Accordingly, though it is true that basically ���� indicates new as to time, while ������ refers to new as to quality, it is obvious that the distinction cannot be pressed either here or in Colossians.) 1 3 2 8 0 0 128 The first view is that of Lenski, argued with usual forcefulness, op. cit., pp. 573, 574. He even states, The participle is & aorist, hence not: putting away falsehood. But surely he must have been aware of the fact that there is also such a thing as an aorist participle of simultaneous action! The second view is that of Abbott, op. cit., p. 139.) N.E.B. New English Bible) 129 By means of this translation both the sense and the sound-similarity of the words used in the original for anger and angry mood are preserved.) 1 1 2 8 0 “tw://bible.?id=54.3.11|AUTODETECT|” 130 When di�bolos is preceded by the article it is definitely the devil who is indicated. As an adjective it is rendered slanderous (persons), hence, slanderers 7 1 -1 9 0 “tw://bible.?id=54.3.11|AUTODETECT|” I Tim. 3:11) 1 1 -1 9 0 “tw://bible.?id=55.3.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.3.3|AUTODETECT|” II Tim. 3:3) 1 1 -1 9 0 “tw://bible.?id=56.2.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.3|AUTODETECT|” Titus 2:3) 1 1 -1 9 0 0 ). To avoid misunderstanding, therefore, the rendering the devil here in 4:27 is required.) 1 3 2 8 0 0 131 The Greek word used is blasphemy. But in Greek this word has a somewhat broader meaning than in English. While in our language it refers to abusive language with respect to God or things religious, that is, to defiant irreverence, in the original it refers to insults directed either against God or against men. In the present instance, as the context indicates, the latter is clearly meant: scornful and insolent language directed against a neighbor, slander, defamation, detraction.) 132 The tenderhearted person has good or strong bowels that is, those that are the seat of, or affected by, deep and powerful feelings of love and pity. That indicates the derivation of the word here used in the original. As to the problem in connection with this use of the term bowels see N.T.C. on Philippians, p. 58, footnote 39.) )