Ephesians 4

Ephesians 4:1

Wherewith ye were called (ηςεκληθητε). Attraction of the relative ης to the genitive of the antecedent κλησεως (calling) from the cognate accusative ην with εκληθητε (first aorist passive indicative of καλεω, to call. For the list of virtues here see Colossians 3:12. To ανεχομενοαλληλων (Colossians 3:13) Paul here adds “in love” (εναγαπη), singled out in Colossians 3:14.

Ephesians 4:3

The unity (τηνενοτητα). Late and rare word (from εις, one), in Aristotle and Plutarch, though in N.T. only here and verse 13.

In the bond of peace (εντωσυνδεσμωτηςειρηνης). In Colossians 3:14 αγαπη (love) is the συνδεσμος (bond). But there is no peace without love (verse 2).

Ephesians 4:4

One body (ενσωμα). One mystical body of Christ (the spiritual church or kingdom, cf. Ephesians 1:23; Ephesians 2:16).

One Spirit (ενπνευμα). One Holy Spirit, grammatical neuter gender (not to be referred to by “it,” but by “he”).

In one hope (ενμιαελπιδ). The same hope as a result of their calling for both Jew and Greek as shown in chapter 2.

Ephesians 4:5

One Lord (ειςΚυριος). The Lord Jesus Christ and he alone (no series of aeons).

One faith (μιαπιστις). One act of trust in Christ, the same for all (Jew or Gentile), one way of being saved.

One baptism (ενβαπτισμα). The result of baptizing (βαπτισμα), while βαπτισμος is the act. Only in the N.T. (βαπτισμος in Josephus) and ecclesiastical writers naturally. See Mr 10:38. There is only one act of baptism for all (Jews and Gentiles) who confess Christ by means of this symbol, not that they are made disciples by this one act, but merely so profess him, put Christ on publicly by this ordinance.

Ephesians 4:6

One God and Father of all (ειςθεοςκαπατηρπαντων). Not a separate God for each nation or religion. One God for all men. See here the Trinity again (Father, Jesus, Holy Spirit).

Who is over all (οεππαντων),

and through all (καδιαπαντων),

and in all (καενπασιν). Thus by three prepositions (επι, δια, εν) Paul has endeavoured to express the universal sweep and power of God in men’s lives. The pronouns (παντων, παντων, πασιν) can be all masculine, all neuter, or part one or the other. The last “in all” is certainly masculine and probably all are.

Ephesians 4:7

According to the measure of the gifts of Christ (κατατομετροντηςδωρεαςτουΧριστου). Each gets the gift that Christ has to bestow for his special case. See 1 Corinthians 12:4; Romans 12:4-6.

Ephesians 4:8

Wherefore he saith (διολεγε). As a confirmation of what Paul has said. No subject is expressed in the Greek and commentators argue whether it should be οθεος (God) or ηγραφη (Scripture). But it comes to God after all. See Acts 2:17. The quotation is from Psalms 68:18, a Messianic Psalm of victory which Paul adapts and interprets for Christ’s triumph over death.

He led captivity captive (ηιχμαλωτευσεναιχμαλωσιαν). Cognate accusative of αιχμαλωσιαν, late word, in N.T. only here and Revelation 13:10. The verb also (αιχμαλωτευω) is from the old word αιχμαλωτος, captive in war (in N.T. only in Lu 4:18), in LXX and only here in N.T.

Ephesians 4:9

Now this (τοδε). Paul picks out the verb αναβας (second aorist active participle of αναβαινω, to go up), changes its form to ανεβη (second aorist indicative), and points the article (το) at it. Then he concludes that it implied a previous καταβας (coming down).

Into the lower parts of the earth (ειςτακατωτερατηςγης). If the αναβας is the Ascension of Christ, then the καταβας would be the Descent (Incarnation) to earth and τηςγης would be the genitive of apposition. What follows in verse 10 argues for this view. Otherwise one must think of the death of Christ (the descent into Hades of Ac 2:31).

Ephesians 4:10

Is the same also (αυτοςεστιν). Rather, “the one who came down (οκαταβας, the Incarnation) is himself also the one who ascended (οαναβας, the Ascension).”

Far above (υπερανω). See 1:21.

All the heavens (παντωντωνουρανων). Ablative case after υπερανω. For the plural used of Christ’s ascent see Hebrews 4:14; Hebrews 7:27. Whether Paul has in mind the Jewish notion of a graded heaven like the third heaven in 2 Corinthians 12:2 or the seven heavens idea one does not know.

That he might fill all things (ιναπληρωσηταπαντα). This purpose we can understand, the supremacy of Christ (Colossians 2:9f.).

Ephesians 4:11

And he gave (κααυτοςεδωκεν). First aorist active indicative of διδωμ. In 1 Corinthians 12:28 Paul uses εθετο (more common verb, appointed), but here repeats εδωκεν from the quotation in verse 8. There are four groups (τουςμεν, τουςδε three times, as the direct object of εδωκεν). The titles are in the predicate accusative (αποστολουσ, προφητασ, ποιμεναςκαδιδασκαλους). Each of these words occurs in 1 Corinthians 12:28 (which see for discussion) except ποιμενας (shepherds).

This word ποιμην is from a root meaning to protect. Jesus said the good shepherd lays down his life for the sheep (John 10:11) and called himself the Good Shepherd. In Hebrews 13:20 Christ is the Great Shepherd (cf. 1 Peter 2:25). Only here are preachers termed shepherds (Latin pastores) in the N.T. But the verb ποιμαινω, to shepherd, is employed by Jesus to Peter (John 21:16), by Peter to other ministers (1 Peter 5:2), by Paul to the elders (bishops) of Ephesus (Acts 20:28). Here Paul groups “shepherds and teachers” together.

All these gifts can be found in one man, though not always. Some have only one.

Ephesians 4:12

For the perfecting (προςτονκαταρτισμον). Late and rare word (in Galen in medical sense, in papyri for house-furnishing), only here in N.T., though καταρτισις in 2 Corinthians 13:9, both from καταρτιζω, to mend (Matthew 4:21; Galatians 6:1). “For the mending (repair) of the saints.”

Unto the building up (ειςοικοδομην). See 2:21. This is the ultimate goal in all these varied gifts, “building up.”

Ephesians 4:13

Till we all attain (μεχρκαταντησωμενοπαντες). Temporal clause with purpose idea with μεχρ and the first aorist active subjunctive of κατανταω, late verb, to come down to the goal (Philippians 3:11). “The whole” including every individual. Hence the need of so many gifts.

Unto the unity of the faith (ειςτηνενοτητατηςπιστεως). “Unto oneness of faith” (of trust) in Christ (verse 3) which the Gnostics were disturbing.

And of the knowledge of the Son of God (κατηςεπιγνωσεωςτουυιουτουθεου). Three genitives in a chain dependent also on τηνενοτητα, “the oneness of full (επι-) knowledge of the Son of God,” in opposition to the Gnostic vagaries.

Unto a full-grown man (ειςανδρατελειον). Same figure as in 2:15 and τελειος in sense of adult as opposed to νηπιο (infants) in 14.

Unto the measure of the stature (ειςμετρονηλικιας). So apparently ηλικια here as in Lu 2:52, not age (John 9:21). Boys rejoice in gaining the height of a man. But Paul adds to this idea “the fulness of Christ” (τουπληρωματοςτουΧριστου), like “the fulness of God” in 3:19. And yet some actually profess to be “perfect” with a standard like this to measure by! No pastor has finished his work when the sheep fall so far short of the goal.

Ephesians 4:14

That we may be no longer children (ιναμηκετωμεννηπιο). Negative final clause with present subjunctive. Some Christians are quite content to remain “babes” in Christ and never cut their eye-teeth (Hebrews 5:11-14), the victims of every charlatan who comes along.

Tossed to and fro (κλυδωνιζομενο). Present passive participle of κλυδωνιζομα, late verb from κλυδων (wave, James 1:6), to be agitated by the waves, in LXX, only here in N.T. One example in Vettius Valens.

Carried about (περιφερομενο). Present passive participle of περιφερω, old verb, to carry round, whirled round “by every wind (ανεμω, instrumental case) of teaching.” In some it is all wind, even like a hurricane or a tornado. If not anchored by full knowledge of Christ, folks are at the mercy of these squalls.

By the sleight (εντηκυβια). “In the deceit,” “in the throw of the dice” (κυβια, from κυβος, cube), sometimes cheating.

In craftiness (ενπανουργια). Old word from πανουργος (παν, εργον, any deed, every deed), cleverness, trickiness.

After the wiles of error (προςτηνμεθοδιαντηςπλανης). Μεθοδια is from μεθοδευω (μετα, οδος) to follow after or up, to practise deceit, and occurs nowhere else (Ephesians 4:13; Ephesians 6:11) save in late papyri in the sense of method. The word πλανης (wandering like our “planet”) adds to the evil idea in the word. Paul has covered the whole ground in this picture of Gnostic error.

Ephesians 4:15

In love (εναγαπη). If truth were always spoken only in love!

May grow into him (αυξησωμενειςαυτον). Supply ινα and then note the final use of the first aorist active subjunctive. It is the metaphor of verse 13 (the full-grown man). We are the body and Christ is the Head. We are to grow up to his stature.

Ephesians 4:16

From which (εξου). Out of which as the source of energy and direction.

Fitly framed (συναρμολογουμενον). See 2:21 for this verb.

Through that which every joint supplieth (διαπασηςαφηςτηςεπιχορηγιας). Literally, “through every joint of the supply.” See Colossians 2:19 for αφη and Philippians 1:19 for the late word επιχορηγια (only two examples in N.T.) from επιχορηγεω, to supply (Colossians 2:19).

In due measure (ενμετρω). Just “in measure” in the Greek, but the assumption is that each part of the body functions properly in its own sphere.

Unto the building up of itself (ειςοικοδομηνεαυτου). Modern knowledge of cell life in the human body greatly strengthens the force of Paul’s metaphor. This is the way the body grows by cooperation under the control of the head and all “in love” (εναγαπη).

Ephesians 4:17

That ye no longer walk (μηκετυμαςπεριπατειν). Infinitive (present active) in indirect command (not indirect assertion) with accusative υμας of general reference.

In vanity of their mind (ενματαιοτηττουνοοςαυτων). “In emptiness (from ματαιος, late and rare word. See Romans 8:20) of their intellect (νοος, late form for earlier genitive νου, from νους).

Ephesians 4:18

Being darkened (εσκοτωμενοοντες). Periphrastic perfect passive participle of σκοτοω, old verb from σκοτος (darkness), in N.T. only here and Revelation 9:2; Revelation 16:10.

In their understanding (τηδιανοια). Locative case. Probably διανοια (δια, νους) includes the emotions as well as the intellect (νους). It is possible to take οντες with απηλλοτριωμενο (see 2:12) which would then be periphrastic (instead of εσκοτωμενο) perfect passive participle.

From the life of God (τηςζωηςτουθεου). Ablative case ζωης after απηλλοτριωμενο (2:12).

Because of the ignorance (διατηναγνοιαν). Old word from αγνοεω, not to know. Rare in N.T. See Acts 3:17.

Hardening (πωρωσιν). Late medical term (Hippocrates) for callous hardening. Only other N.T. examples are Mark 3:5; Romans 11:25.

Ephesians 4:19

Being past feeling (απηλγηκοτες). Perfect active participle of απαλγεω, old word to cease to feel pain, only here in N.T.

To lasciviousness (τηασελγεια). Unbridled lust as in 2 Corinthians 12:21; Galatians 5:19.

To work all uncleanness (ειςεργασιανακαθαρσιαςπασης). Perhaps prostitution, “for a trading (or work) in all uncleanness.” Certainly Corinth and Ephesus could qualify for this charge.

With greediness (ενπλεονεξια). From πλεονεκτης, one who always wants more whether money or sexual indulgence as here. The two vices are often connected in the N.T.

Ephesians 4:20

But ye did not so learn Christ (HυμειςδεουχουτωςεμαθετετονΧριστον). In sharp contrast to pagan life (ουτως). Second aorist active indicative of μανθανω.

Ephesians 4:21

If so be that (εγε). “If indeed.” Condition of first class with aorist indicatives here, assumed to be true (ηκουσατεκαεδιδαχθητε).

Even as truth is in Jesus (καθωςεστιναληθειαεντωΙησου). It is not clear what Paul’s precise idea is here. The Cerinthian Gnostics did distinguish between the man Jesus and the aeon Christ. Paul here identifies Christ (verse 20) and Jesus (verse 21). At any rate he flatly affirms that there is “truth in Jesus” which is in direct opposition to the heathen manner of life and which is further explained by the epexegetical infinitives that follow (αποθεσθαι, ανανεουσθαδε, καενδυσασθα).

Ephesians 4:22

That ye put away (αποθεσθα). Second aorist middle infinitive of αποτιθημ with the metaphor of putting off clothing or habits as αποθεσθε in Colossians 3:8 (which see) with the same addition of “the old man” (τονπαλαιονανθρωπον) as in Colossians 3:9. For αναστροφην (manner of life) see Galatians 1:13.

Which waxeth corrupt (τονφθειρομενον). Either present middle or passive participle of φθειρω, but it is a process of corruption (worse and worse).

Ephesians 4:23

That ye be renewed (ανανεουσθα). Present passive infinitive (epexegetical, like αποθεσθα, of αληθειαεντωΙησου) and to be compared with ανακαινουμενον in Colossians 3:10. It is an old verb, ανανεοω, to make new (young) again; though only here in N.T.

The spirit (τωπνευματ). Not the Holy Spirit, but the human spirit.

Ephesians 4:24

Put on (ενδυσασθα). First aorist middle infinitive of ενδυω (-νω), for which see Colossians 3:10.

The new man (τονκαινονανθρωπον). “The brand-new (see 2:15) man,” though τοννεον in Colossians 3:10.

After God (καταθεον). After the pattern God, the new birth, the new life in Christ, destined to be like God in the end (Romans 8:29).

Ephesians 4:25

Wherefore (διο). Because of putting off the old man, and putting on the new man.

Putting away (αποθεμενο). Second aorist middle participle of αποτιθημ (verse 22).

Lying (ψευδος),

truth (αληθειαν) in direct contrast.

Each one (εκαστος). Partitive apposition with λαλειτε. See Colossians 3:8 μηψευδεσθε.

Ephesians 4:26

Be ye angry and sin not (οργιζεσθεκαμηαμαρτανετε). Permissive imperative, not a command to be angry. Prohibition against sinning as the peril in anger. Quotation from Psalms 4:4.

Let not the sun go down upon your wrath (οηλιοςμηεπιδυετωεππαροργισμω). Danger in settled mood of anger. Παροργισμος (provocation), from παροργιζω, to exasperate to anger, occurs only in LXX and here in N.T.

Ephesians 4:27

Neither give place to the devil (μηδεδιδοτετοποντωδιαβολω). Present active imperative in prohibition, either stop doing it or do not have the habit. See Romans 12:19 for this idiom.

Ephesians 4:28

Steal no more (μηκετκλεπτετω). Clearly here, cease stealing (present active imperative with μηκετ).

The thing that is good (τοαγαθον). “The good thing” opposed to his stealing and “with his hands” (ταιςχερσιν, instrumental case) that did the stealing. See 2 Thessalonians 3:10. Even unemployment is no excuse for stealing.

To give (μεταδιδονα). Present active infinitive of μεταδιδωμ, to share with one.

Ephesians 4:29

Corrupt (σαπρος). Rotten, putrid, like fruit (Matthew 7:17f.), fish (Matthew 13:48), here the opposite of αγαθος (good).

For edifying as the need may be (προςοικοδομηντηςχρειας). “For the build-up of the need,” “for supplying help when there is need.” Let no other words come out.

That it may give (ιναδω). For this elliptical use of ινα see on 5:33.

Ephesians 4:30

Grieve not the Holy Spirit of God (μηλυπειτετοπνευματοαγιοντουθεου). “Cease grieving” or “do not have the habit of grieving.” Who of us has not sometimes grieved the Holy Spirit?

In whom (ενω). Not “in which.”

Ye were sealed (εσφραγισθητε). See 1:13 for this verb, and 1:14 for απολυτρωσεως, the day when final redemption is realized.

Ephesians 4:31

Bitterness (πικρια). Old word from πικρος (bitter), in N.T. only here and Acts 8:23; Romans 3:14; Hebrews 12:15.

Clamour (κραυγη). Old word for outcry (Matthew 25:6; Luke 1:42). See Colossians 3:8 for the other words.

Be put away (αρθητω). First aorist passive imperative of αιρω, old verb, to pick up and carry away, to make a clean sweep.

Ephesians 4:32

Be ye kind to one another (γινεσθεειςαλληλουςχρηστο). Present middle imperative of γινομα, “keep on becoming kind (χρηστος, used of God in Romans 2:4) toward one another.” See Colossians 3:12f.

Tenderhearted (ευσπλαγχνο). Late word (ευ, σπλαγχνα) once in Hippocrates, in LXX, here and 1 Peter 3:8 in N.T.