Ephesians 4

Ephesians 4:1

But if . . . we ourselves also are found sinners. We, Paul and Peter. We came to Christ for justification, because the gospel revealed to us that we were sinners, though professing to keep the law of Moses. [Is] therefore Christ the minister of sin? Did Christ make us Jews sinners? No, but when the knowledge of the gospel comes, they find that they are and have been sinners like the Gentiles. Christ only reveals to them their sinful state.

Ephesians 4:2

If I build again the things which I destroyed. Go back from Christ to Moses, and teach others to do the same. I make myself a transgressor. For thus I teach men to trust in the works of the law which cannot justify.

Ephesians 4:3

For I through the law am dead to the law. Compare and see notes on Romans 7:4-6 Colossians 2:20. When the knowledge of Christ came, and he saw his faulty obedience to the law, he realized that he was dead in sin, slain by the law. That I might live unto God. But having died, he was freed from the law, when he became a new creature in Christ.

Ephesians 4:4

I am crucified with Christ. By faith Paul was crucified at his conversion, crucified in the flesh, died to the old life with Christ. Now he lives, or rather, Christ liveth in him. The old life is laid aside, and the new life is a Christlike life, due to the spirit of Christ. He is now merged in Christ. Live by the faith of the Son of God. Faith is the bond that binds him to Christ and enables him to live the new life.

Ephesians 4:5

I do not frustrate the grace of God. “Make void”, in the Revised Version. He would do so, if he went back to the Jewish law, and trusted in it. If it gave righteousness, then the gospel was not needed, and “Christ died in vain”. NOTE.–The account in this chapter of Paul’s visit to Jerusalem, and of his controversy with Peter, is utterly inconsistent with the Romish doctrine of the supremacy of Peter. No Pope could or would allow a bishop or cardinal to “rebuke him openly”, as Paul did Peter. So, too, the reference of the controversy in Acts 15, to “the apostles and elders” (Acts 15:6), instead of to Peter, and the final judgment of James, which was received, contradict the Vatican system.

Indeed, the doctrine of popedom is utterly inconsistent with the whole tenor of the Acts, and the Pauline Epistles. This meeting at Antioch is the last between Peter and Paul of which the New Testament gives record. Early church tradition, however, reports that they met once in Rome, where they were tried and condemned on the same day, and then parted, Peter to be crucified on the hill of the Janiculum, and Paul, the Roman citizen, to be beheaded at the Three Fountains on the Ostian Way. Could we rely upon this tradition it would seem fitting that the two greatest apostles, of the Circumcision and of the Uncircumcision, should lay down their burdens together and go side by side to report their work to their common Lord.

Ephesians 4:7

Justification Belongeth to Abraham’s Children by Faith SUMMARY OF GALATIANS 3: The Spirit Imparted to Galatian Christians Through the Gospel. This, Too, Before They Knew of the Works of the Law. Abraham Justified by Faith, While Yet Uncircumcised. Those of All Nations, Who Believer, Blessed with Abraham. All Condemned by the Law Since All Are Sinners. Christ, Whom It Slew, Redeemed Us from Its Curse. The Covenant with Abraham Which Included the Gentiles Made. Before the Law. The Law Cannot Disannul It. It Included Christ. All Believers Having Put on Christ, the Seed of Abraham, Become. Abraham’s Children. Who hath bewitched you? That they, Gentiles, instructed in the gospel, should virtually deny Christ’s death by seeking justification by the law was inexplicable. Were they bewitched? Before whose eyes Jesus Christ hath been evidently set forth. Paul, while among them, had so faithfully and vividly preached Christ crucified, that it might be said that he was pictured before their eyes. Yet, if they were justified by the law, Christ was crucified in vain.

Ephesians 4:8

Received ye the Spirit by the works of the law, or by the hearing of faith? Let them answer this. He had preached Christ to them, they had heard, believed and obeyed; not a word was said of the works of the law; yet God had acknowledged the work by imparting his Spirit.

Ephesians 4:9

Having begun in the Spirit, are ye now made perfect by the flesh? They had begun with a spiritual religion, and received the Spirit. Did they expect to be made perfect by the fleshly ordinances of the law?

Ephesians 4:10

Have ye suffered so many things in vain? If they turned from the cross to the law for salvation, all that they had suffered for Christ was in vain. If [it be] yet in vain. I take this to mean, “If it be possible that you do turn to the law and make your sufferings vain”.

Ephesians 4:11

He therefore that ministereth to you, etc. Did God bestow spiritual gifts and miraculous powers among you as the result of “the works of the law”, or “by the hearing of faith”? Were these bestowed through the law, or the gospel?

Ephesians 4:12

Even as Abraham believed God, etc. The Galatians would have to reply to the questions of Ga 3:5, “By the hearing of faith”? “Yes”, says Paul, “Even as Abraham, who was accepted as righteous by faith without the law”. See Genesis 15:6. This passage is quoted in Romans 4:3,9,21,22 Jas 2:23.

Ephesians 4:13

They which are of faith, the same are the children of Abraham. Paul now states his great argument. Abraham’s faith made him righteous; he is the spiritual father of believers. Those who believe upon Christ, the promised seed of Abraham, are the spiritual children of Abraham and the heirs of the promise.

Ephesians 4:14

The scripture, foreseeing that God would justify the heathen through faith. Looking forward to the salvation of the heathen who believe on Christ. Preached before the gospel unto Abraham. Announced it in anticipation, in a great Messianic promise. In thee shall all nations be blessed. See Genesis 12:3. Observe (1) that this promise is made to Abraham long before he was circumcised. (2) It is a promise of a blessing for the Gentile nations through him. (3) It is a promise of Christ, and hence the gospel in promise before the law existed.

Ephesians 4:15

So then they which be of faith are blessed with faithful Abraham. Then this promise embraces Gentile believers. They are blessed as believing Abraham was blessed. See Galatians 3:6.

Ephesians 4:16

For as many as are of the works of the law are under the curse. Having just shown that believers through Christ are justified, he next shows that all under the law are in condemnation. It is written. See Deuteronomy 27:26. Compare Romans 3:19,20. Cursed [is] every one that continueth not, etc. Not only those under the law fail of justification, but the curse rests upon them, for all fail to obey all the things in the law. See Romans 3:23.

Ephesians 4:17

Behold, his soul [which] is lifted up is not upright in him. To seek righteousness by the law is also contrary to the prophets, for Habakkuk 2:4 says that the just shall live by faith, not by the works of the law.

Ephesians 4:18

The law is not of faith. Is not a system of faith, but proclaims life by doing the law, rather than by faith. The quotation is from Leviticus 18:5. But since none can keep it perfectly, all are under the curse (Galatians 3:10).

Ephesians 4:19

Christ hath redeemed us from the curse of the law. From the curse of the law Christ hath redeemed us by suffering for us. Compare Matthew 20:28 1 Timothy 2:6 1 Corinthians 6:20 7:23 Tit 2:14. Being made a curse for us. He took our curse on himself and suffered in our stead. For it is written. In Deuteronomy 21:23.

Ephesians 4:20

That the blessing of Abraham might come on the Gentiles through Jesus Christ. Christ took the curse upon himself that we might be blessed with the believing Abraham (Galatians 3:6). Hence Gentiles who believe have the promise of justification, and of the Spirit. Compare Galatians 3:2,5. That we might receive the promise of the Spirit through faith. There it is shown that the Spirit came by the faith, rather than by the law.

Ephesians 4:21

I speak after the manner of men. I will make a comparison with human affairs. Though [it be] but a man’s covenant, etc. A covenant, or agreement, among men, after it is ratified, cannot be annulled or altered without the consent of both parties.

Ephesians 4:22

Now to Abraham and his seed were the promise made. The covenant with its promises was made with Abraham and his seed. There were promises spoken on several occasion. See Genesis 12:3,7 13:16 15:5 17:7. The promises of the covenant were to the seed, as well as to Abraham, and hence did not terminate with his death. He saith not, And to seeds, as of many, but . . . to thy seed. This passage has excited much criticism. Many have thought that Paul made a grammatical mistake. Even Luther says: ``My dear brother Paul, this argument won’t stick.’’ The criticism is that “sperma”, the Greek word rendered “seed”, is a collective noun and may include all Abraham’s descendants. Paul elsewhere (Romans 4:18 9:7) shows that he knew just the meaning of “sperma”, but the question here is not one of grammar, but of spiritual meaning. Paul does not mean that “sperma” (“seed”) excludes plurality, but that it implies unity.

Not the word “children” or “descendants” is used. This would embrace the children of Ishmael, of Esau, and of Keturah. But there is a seed to whom the promise is given; a seed that embraces many, but is one. That seed is Christ the head, and all in Christ. See 1 Corinthians 12:12 The whole spiritual seed of Abraham concentrates in Christ. The promise is to Christ and all in Christ.

Paul understood Greek as well as his critics, and also knew what he meant.

Ephesians 4:23

And this I say. He returns to the argument introduced in Galatians 3:15. The covenant . . . the law . . . cannot disannul. He has just shown that this covenant was not only with Abraham, but with his spiritual seed, and hence must continue in effect until Christ came. Hence the law, made over four centuries after the covenant was given, could not disannul it. The covenant made with Abraham is still in force. Four hundred and thirty years. According to Usher’s Chronology, the promise was made to Abraham in B.C. 1921; the law was given at Sinai B.C. 1491; the interval Isaiah 430 years. But some have held that Paul made a mistake because in Exodus it said that Hebrews were in Egypt 430 years (Exodus 12:12). The matter is easily explained. The Septuagint Version of the Old Testament is the one usually followed by Christ and his apostles. Its translators, following the Hebrew copy before them, render Exodus 12:12, “The sojourning of the children of Israel who dwelt in Egypt, and in the land of Canaan, was four hundred and thirty years”.

Whether this is right, or our Hebrew text, does not matter. Paul gave the usually received statement. His point was simply that the law was given many ages after the covenant with Abraham.

Ephesians 4:24

For if the inheritance [be] of the law, [it is] no more of promise. Law and promise exclude each other. The legal heir receives his inheritance by law, if there be no will; one not a legal heir may receive it by the promise of a will. But God gave [it] to Abraham by promise. The inheritance was given to Abraham by promise; and ours depends on the promise.

Ephesians 4:25

Wherefore then [serveth] the law? What was its object then? It was added because of transgressions. Added in order to restrain transgressions among men, and especially among the fleshly race of Abraham, until the promised seed, to whom the promise was made, even Christ, should come. It was therefore only to last until that seed came. Ordained by angels in the hand of a mediator. Communicated through the means of angels to the mediator between Israel and God; that is, to Moses. See Acts 7:53 Hebrews 2:2 Deuteronomy 33:2 Deuteronomy 5:5.

Ephesians 4:26

Now a mediator is not [a mediator] of one. A mediator implies two parties between whom he acts. But God is one. The idea is that when God makes a promise by his sovereign power no mediator is required. God acts alone. Thus it was when the promises were made to Abraham. God, too, is One, the same, always, and hence the law is not due to a change of the divine mind.

Ephesians 4:27

[Is] the law then against the promises of God? No. The law does not give life at all. If it did, and could impart righteousness, then it might be said to be opposed to the promises of righteousness by faith.

Ephesians 4:28

But the scripture hath concluded all under sin. But none became righteous by the law. The Scriptures place all under sin that the promise should be to them only who believe through Christ. The promise by faith of Jesus Christ might be given to them that believe. All hope is in the gospel. See Romans 11:32.

Ephesians 4:29

Before faith came, we were kept under the law, shut up. Before the faith was revealed we were confined under the law, as it were in prison, in a state of preparation for the faith which should afterwards be revealed. The law was “added” in order to do a work of preparation until the gospel was revealed. See Galatians 3:19.

Ephesians 4:30

Wherefore the law was our schoolmaster. “Tutor”, in the Revised Version. In Roman families a trusted slave, a pedagogue, had charge of children, preserved them from harm, and took them to school. The law is such a tutor; not a schoolmaster, but a guide to lead us to the school of Christ. There we are “justified by faith”.

Ephesians 4:31

But after that faith is come, we are no longer under a schoolmaster. When once brought to Christ we do not need the tutor any longer. We are no longer under him.

Ephesians 4:32

For ye are all the children of God by faith in Christ Jesus. Faith has come to all of you. You are all God’s children by faith in Christ. Hence you are under the schoolmaster no longer.