EPHESIANS 4
CONTEXTUAL INSIGHTS 4:1-32
A. Chapter 4 begins the practical section of
the letter (i.e., “walk,” cf. 4:1, 17; 5:2,15). Doctrine must affect lifestyle!
Truth is relational! Salvation is not a product, a fire insurance policy, or a
ticket to heaven, but an ongoing repentance/faith relationship with Christ which
issues in Christlikeness.
B. Verses 1-6 focus on the theme of the
entire book-unity (cf. 1:10). Unity of believers is based on the unity of the
Triune God. The corporate fellowship of the gospel challenges the exclusivism of
the false teachers and the Jews. The spiritual qualities that lead to unity are
stated in verses 2-3. Unity is every believer’s responsibility. Unity is the
prayer of Jesus (cf. John 17:11,21-22; also note v. 23).
C. Unity must be continuously and
intentionally pursued because of the diverse giftedness of the people of God.
Every believer has been given an effective ministry gift at salvation (I Cor.
12:7,10). The fact that believers are gifted ministers of Jesus, not which
particular gift one possesses, is the key to unity in the church. Believers are
one body and must function together.
D. The modern western church desperately
needs the truth of verses 11-12. Church leaders are gifts to Christ’s body (the
church), given to help and encourage the entire body to function in ministry.
Ministry is the task of all believers. There are no “clergy-laity” categories in
the New Testament. If you are a Christian, you are a called, gifted, full-time
minister. Not all are called vocationally, but all are called to serve!
The task of church leaders (v. 11) is to
train the people of God to do the work of ministry, which is to evangelize the
lost and mature the saved (v. 12; Matt. 28:19-20).
E.
Ephesians 4:17-5:20 describes the sins of either paganism (cf.
4:17) or the teachings of the Antinomian Gnostic false teachers. How believers
live is crucial! No fruit, no root (cf. Matthew 6; 7:15-23)! Eternal life has
observable characteristics! The changed and changing lives of believers are
evidence of their salvation (cf. James; I John).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 4:1-6
1Therefore I, the prisoner of the Lord, implore
you to walk in a manner worthy of the calling with which you have been called,
2with all humility and gentleness, with patience, showing tolerance for
one another in love, 3being diligent to preserve the unity of the
Spirit in the bond of peace. 4There is one body and one
Spirit, just as also you were called in one hope of your calling; 5one
Lord, one faith, one baptism,
6one God and Father of all who is over all and through all and in
all.
4:1 “the prisoner of the
Lord” Literally “in the Lord.” This is one of Paul’s prison letters,
probably written in Rome in the early 60’s. It is different from 3:1, which has
“prisoner of Christ Jesus.” Paul saw believers as encompassed by Christ. They
live and move and have their being in Him (cf. Job 12:10; Dan. 5:23; Acts
17:28).
▣ “walk in a manner
worthy” This begins the practical section of the letter. Unity is
maintained by purposeful actions of Christlike living (cf. 2:2, 10; 4:1,17; 5:2,
15; Col. 1:10; 2:6). Christianity is an initial decision followed by lifestyle
discipleship (i.e., a gate and a road, cf. Matt. 7:13-14). This follows the same
concept as the early designation for the church, “the Way” (cf. Acts 9:2; 19:9,
23; 22:4; 24:14, 22). The term “worthy” is described beautifully in I John 2:6.
Notice that we are to
walk worthy because of our calling, not to receive a calling. This pattern
follows 2:8-9, 10. We are to do good works because we are saved by grace through
faith. Good works and the worthy walk are only possible because we are saved and
indwelt by the Holy Spirit! They flow from‒not into. They are the result, not
the means (cf. 2:8-9).
Salvation is a gate
followed by a way! It is a free gift followed by a “cost everything” lifestyle.
▣ “the calling with
which you have been called” This is an
aorist passive indicative. The call always comes from
God (cf. John 6:44, 65). The word “call” is etymologically related to the term
“church” in 3:21. There is an obvious word play on this term (cf. v. 1 [twice]
and 4 [twice]).
Believers are called to
holiness (cf. 1:4). This is the theological balance to the doctrine of election;
mankind must receive God’s initiating call (cf. 1:13). The sovereign God has
chosen to receive fallen mankind through Christ’s work and their repentant faith
response (cf. Mark 1:15; Acts 3:16,19; 20:21). The sovereign call and necessary
response are the theological twin pillars of both the OT and NT covenants, but
the third pillar is godly living. God wants a people who reflect His character
(i.e., Holy ones, cf. I Pet. 1:13-25).
4:2
NASB, NRSV “all
humility”
NKJV “all lowliness”
TEV “be humble”
NJB “complete selflessness”
This term begins a list
of Christian virtues which produces unity. “Humility” is uniquely a Christian
virtue which was not included in the Greek moralist’s (Stoics) list of virtues.
Both Moses (cf. Num. 12:3) and Jesus (cf. Matt. 11:29) are described by this
term. Paul uses it several times (cf. Phil. 2:3; Col. 2:18, 23; 3:12).
▣ “gentleness”
This refers to “domesticated strength” like a trained animal. The KJV translates
it “meekness.” Wild animals have been tamed to serve mankind. God does not want
to break believers’ spirits (cf. Psalm 139, He made them), but channel their
energies for His purposes. This is one of Paul’s favorite metaphors for the
Christian life (cf. I Cor. 4:21; II Cor. 10:1; Gal. 5:23; 6:1; Col. 3:12; I Tim.
6:11; II Tim. 2:25; Titus 3:2).
▣ “patience” This
term is another favorite of Paul (cf. Rom. 2:4; 9:22; II Cor. 6:6; Gal. 5:22;
Col. 1:11; 3:12; I Tim. 1:16; II Tim. 3:10; 4:2). Believers are patient with one
another because God is patient with them. Both gentleness and patience are
fruits of the Spirit (cf. Gal. 5:22-23).
▣ “showing forbearance
to one another in love” This is a
present middle participle. Forbearance is another word
Paul used often, twelve times in his writings. As God has long-suffering
patience with unbelievers (cf. Rom. 2:4; 9:22) believers should continue to deal
with the faults and weaknesses (cf. I Tim. 1:6) of other believers in the same
gracious way. Believers must put others for whom Christ died before themselves
(cf. Rom. 14:1-15:13; Gal. 5:22; Phil. 2:3; 4:5; Col. 3:12-13). This self-giving
emulates Jesus (cf. I John 3:16).
4:3
NASB “being diligent to preserve”
NKJV “endeavoring to keep”
NRSV “making every effort to maintain”
TEV “do your best to preserve”
NJB “do all you can to preserve”
This is a
present active participle with a
present active infinitive. The New English Bible
translates it as “spare no effort.” Unity is the recurrent motif of the entire
letter, much like Philippians. Unity is the will of God for His church (cf. John
17:11,21,23), but it must be aggressively, continually, individually pursued!
▣ “the unity”
Remember, the goal is unity, not uniformity! This passage emphasizes oneness to
refute the Gnostic emphasis on (1) many emanations and (2) intellectual
exclusivism. Believers must sense the need for the health of Christ’s Body (the
church) and take personal responsibility for its maintenance! This is such a
needed truth in our day of individual rights and privileges and personal
preferences!
▣ “the bond of peace”
Believers are personally responsible for the corporate health and vitality of
Christ’s body (the church cf. Col. 3:14-15 and I Cor. 12:7). This means you!
Only active submission to the good of the whole can maintain peace (cf. Eph.
5:21). See note at 2:15.
4:4 “one body”
Paul uses this metaphor often in Ephesians (cf. 2:16; 3:6; 4:4; also Col. 1:18).
This refers to the universal church because of the cyclical nature of the book.
Most uses of the term “church” in the NT refer to local congregations. The
universal church is addressed in Matt. 16:18 and Ephesians. The emphasis is on
the unity and oneness of all of God’s people and churches.
▣ “one Spirit”
This refers to the Holy Spirit. Without the Spirit it is impossible to know God,
to come to Christ, and to live the Christian life in unity (cf. John 16:8-15).
See note at 3:17. The Gnostics asserted several “spirits” or aeons
(i.e., angelic levels).
The term “Trinity” is
not a biblical word, but the concept surely is. It is expressed in several
passages (cf. Matt; 3:16-17; 28:19; John 14:26; Acts 2:33-34,38-39; Rom.
1:4-5;5:15; 8:9-10; I Cor. 12:4-6; II Cor. 1:21-22; 13:14; Gal. 4:4-6; Eph.
1:3-14,17; 2:18; 3:14-17; 4:4-6; II Thess. 2:13; Titus 3:4-6; I Pet. 1:2; Jude
20-21). If Jesus is divine and the Spirit is a person, then the monotheism of
Judaism (cf. Deut. 6:4-6 but notice Isa. 63:9-10) must be reinterpreted in light
of one divine essence but three eternally co-existent, co-dependent, personal
manifestations. There is mystery here but also clear biblical teaching! See
Special Topic at 1:3.
▣ “one hope” Paul
uses this term often in several different but related senses. Often it is
associated with the consummation of the believer’s faith. The consummation is
certain, but the time element is future and unknown. See Special Topic: Hope at
Col. 1:5.
4:5 “one Lord”
This title has both an OT background for YHWH (cf. Exod. 3:14, see Special
Topic: Names for Deity at Col. 1:3), and a NT usage in connection with Jesus’
deity (cf. Rom. 10:9; I Cor. 12:3; Phil. 2:9-11). There is only one way to be
right with God-faith in Christ (cf. John 1:9-18, 3:16; 10:7-18; 14:6; 20:31).
▣ “one faith”
This refers either to doctrine (cf. Gal. 1:23; 3:23, 25; Phil. 1:27; Jude 3,
20), which fits the larger context of Ephesians and Colossians, or personal
trust, which fits this immediate context best (cf. Gal. 2:16; 3:6-9).
▣ “one baptism”
Because of the Trinity being mentioned earlier in this context, this probably
refers to water baptism, which was the early church’s public confession of faith
(cf. Matt. 28:19; Rom. 10:9-13). It symbolized death to the old life and the
beginning of the new life in Christ (Rom. 6:4; Col. 2:12).
However, it could refer
to Spirit baptism (cf. Acts 2:38; I Cor. 12:13). Even though the Spirit is
mentioned in v. 4, these two initial events, one inward (Spirit baptism) and one
outward (water baptism), are closely linked in the NT.
4:6 “one God and Father
of all” It is somewhat shocking to call God Father (cf. Mal. 2:10). In
one important sense all humans are related to God. They have been created by
Him, in His image and likeness (cf. Gen. 1:26-27). But in this context, the
focus is not on creation but recreation, the second birth, redemption through
the efforts of the Triune God (cf. 1:3-14). All humans are not right with God by
means of creation, but by personal repentance and faith in the finished work of
Christ (cf. Mark 1:15; Acts 3:16, 19; 20:21).
▣ “who is over all and
through all and in all” The NT stresses the ultimacy of the Father (cf. I
Cor. 3:23; 15:28). This context is one example of how the Bible merges the
redemptive actions of the three persons of the Godhead. Here, the Father’s
indwelling (cf. John 14:23) is emphasized. In Matthew 28:20 and Col. 1:27 the
Son’s indwelling was emphasized. It is the Spirit, however, to whom this task is
normally assigned (cf. John 14:17; Rom. 8:9). This context expresses the
priority of the Father (cf. 1:3-14; Rom. 11:36). In Col. 1:16 the same
terminology is applied to the Son. There is a fluidity and equality that flows
among the persons of the Trinity in their actions which bring salvation to
mankind.
The term “all” (pas)
is repeated several times for emphasis. Grammatically, it could be
neuter, referring to all creation, or masculine,
referring to the body of Christ (the church) both corporately and individually.
NASB (UPDATED) TEXT: 4:7-16
7But to each one of us grace was given according to the measure
of Christ’s gift. 8Therefore it 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 does it mean except that He also had
descended into the lower parts of the earth? 10He who descended is
Himself also He who ascended far above all the heavens, so that He might fill
all things.) 11And He gave some as apostles, and some as
prophets, and some as evangelists, and some as pastors and
teachers, 12for the equipping of the saints for the work of service,
to the building up of the body of Christ;
13until we all attain to the unity of the faith, and of the knowledge
of the Son of God, to a mature man, to the measure of the stature which belongs
to the fullness of Christ.
14As a result, we are no longer to be children, tossed here and there
by waves and carried about by every wind of doctrine, by the trickery of men, by
craftiness in deceitful scheming; 15but speaking the truth in love,
we are to grow up in all aspects into Him who is the head, even
Christ, 16from whom the whole body, being fitted and held together by
what every joint supplies, according to the proper working of each individual
part, causes the growth of the body for the building up of itself in love.
4:7 “to each one of us
grace was given” Notice the switch from the corporate aspect of the
church to the individual aspect. Every believer has a spiritual gift, given at
salvation by the Spirit for the common good (cf. I Cor. 12:7, 11). The NT lists
of the gifts (cf. I Cor. 12:1-13, 28-29; Rom. 12:3-8; Eph. 4:11) are
representative, not exhaustive. This can be seen from the fact that the listing
of the gifts and the order in which they are listed varies.
Believers are often
counterproductive if they
1. boast over their gifts
2. compare one gift to another
3. define the exact characteristics of
each gift
The NT does not dwell on these issues.
The reality of a called, gifted family of ministers, a kingdom of priests is the
issue (cf. I Pet. 2:5,9; Rev. 1:6). Believers are called to service, not
privilege!
▣ “according to the
measure of Christ’s gift” Jesus is God’s gift to fallen humanity. His
personality (“gifts of the Spirit,”
I Cor. 12) and ministry (“the fruit of
the Spirit,” Gal. 5:22-23) are divided among His people to assure the
furtherance of the gospel through their unity and cooperation in the Spirit.
4:8 This is a quote from Psalm 68:18, which originally referred to
YHWH. The phrase “gave gifts to men” is found in one Aramaic Targum, the
Peshitta (Syriac), and Chaldee translations, while “received gifts from men” is
in the Masoretic Text (Hebrew text) and the Septuagint (Greek translation). Paul
obviously picked an OT translation that reflected his theological purposes. God
in Christ has gifted His people. He gifted them for service, not for a
privileged position (cf. Matt. 20:25-28; 23:1-12).
▣ “He led captive a host
of captives” The Colossian parallel (cf 2:15) implies that this verse
refers to a Roman military triumphal parade, in which the defeated forces were
displayed. Here it refers to Christ’s victory over the hostile spiritual forces
of the universe (possibly related to the Gnostic
aeons).
4:9 This verse refers to either (1) the Incarnation (cf. Phil.
2:6-11) or (2) Jesus’ descent into Hades (cf. Acts 2:31; Rom. 10:6-7; or
possibly I Pet. 3:18-20; 4:6; which is reflected in the early creeds of the
Church, “descended into hell”).
4:10 “far above all the
heavens” This is the parallel contrast to “the lower parts of the earth.”
Jesus left heaven to become a human. He returned to the highest heaven as the
victorious Savior! Note the plural, “heavens” (cf. II
Cor. 12:2). The rabbis argued whether there were three or seven heavens. It
refers to God’s presence or throne room as in Revelation 4-5.
▣ “that He might fill
all things” Jesus came to fulfill God’s eternal plan for the uniting and
redeeming of all mankind as well as physical creation (cf. Rom. 8:19-21). This
term “fill” (plēroō, cf. 1:23; 3:19; 4:10; 5:18) was a special term used
by the false teachers to describe the angelic levels (aeons). Salvation
is not in human knowledge but in repentant faith in Christ’s finished work-His
incarnation, life, teachings, crucifixion, resurrection, ascension, intercession
and promised return.
4:11
NASB “He gave”
NKJV “He Himself gave”
NRSV “the gifts He gave”
TEV “It was he who gave gifts to men,”
NJB “and to some, his gift was”
Christ Himself, or
rather the Trinity (cf. 4:4-6; I Cor. 12:4-6), gives spiritual gifts to
His/their people. Believers are all gifted ministers. Some are leaders, but all
are ministers.
There are several lists
of spiritual gifts in Paul’s writing (cf. I Cor. 12: 8-10, 28-30; Rom. 12:6-8;
Eph. 4:11). These lists are not identical. This implies that these lists are not
exhaustive, but representative. For Paul the gifts are aspects of Jesus’
ministry given to His body (the church) to continue His ministry. The NT never
gives a definitive list of the gifts or a guideline for believers’ knowing which
gifts they are given. The focus is not on identifying gifts, but on the diverse
aspect of ministry. One of the best practical guidelines for knowing one’s
spiritual gift is found in an IVP booklet called “Affirming the Will of God” by
Paul Little. The same guidelines for knowing God’s will apply to discovering
one’s spiritual gift.
▣ “apostles” This
is the ongoing usage of the term beyond “The Twelve” (cf. Acts 14:4, 14,
Barnabas; Rom. 16:7, Andronicus and Junias; I Cor. 4:6, 9; 12:28-29; 15:7,
Apollos; Phil. 2:25, Epaphroditus; I Thess. 2:6, Silvanus and Timothy). Their
exact task is uncertain, but it involves proclamation of the gospel and servant
leadership of the church. It is even possible that Rom. 16:7 (KJV “Junia”)
refers to a feminine apostle!
▣ “prophets” The
exact function of these gifted believers is also uncertain (cf. Acts 11:28;
21:9-11; 15:32). They are not the same as OT prophets who wrote Scripture. New
Testament prophets apply Scripture to new and different situations. They are
linked with apostles, evangelists, pastors and teachers because they all
proclaim the gospel, but with different emphases. See Special Topic at 2:20.
▣ “evangelists”
Surprisingly, in light of Matt. 28:19-20, this gift is mentioned only three
times in the NT. Their task in the early church, like the previous two, is
uncertain (cf. Acts 21:8; II Tim. 4:5), but again obviously involved
proclamation of the gospel and servant leadership. It is possible that these
first three gifted leaders had itinerant or regional ministries.
▣ “pastors and teachers”
The titles “elders” (presbuteroi), “bishops” (episkopoi), and
“pastors” (poimenas) all refer to one function and later office (cf. Acts
20:17, 28; and Titus 1:5-7). The term “elder” had an OT background, while the
term “bishop” or “overseer” had a Greek city-state background. The Greek syntax
(one conjunction [de] and one article [tous]) links these two titles together as one
function, one gifted person who proclaims and explains the gospel to a local
situation.
It is interesting that
in Rom. 12:7 and 12:28 teachers are listed as a separate gift and pastors are
not mentioned at all (unless it is “he who exhorts” in Rom. 12:8). There is so
much we moderns do not know about the early church.
4:12
NASB “for the equipping of the saints for the work of
service”
NKJV “For the equipping of the saints for the work of
ministry”
NRSV “to equip the saints for the work of ministry”
TEV “He did this to prepare all God’s people for the
work of Christian service”
NJB “so that the saints together make a unity in the
work of service”
Leaders are God’s gifts
given to train the Body of Christ for the work of ministry! The church needs to
recapture the power, giftedness and biblical assignment of all the members of
the church (clergy – laity, old – young, male – female, cf. Joel 2:28 quoted in
Peter’s Pentecost sermon in Acts 2). Every Christian is a full-time, God-called,
God-gifted minister.
The term “equip” means
to cause something to be ready for its assigned purpose. It is used of:
1. broken limbs being healed and made
useful again
2. torn fishing nets being mended and
thereby able to catch fish
3. ships being fitted with ropes and sails
and tacked for sea
4. chicks who had grown large enough to be
taken to market
Also, notice the goal is not that only
some believers became mature, but all (cf. v. 13). For “saints” see Special
Topic at Col. 1:2.
The gifts are given to
every believer for the common good (cf. I Cor. 12:7,11). Every believer is a
called, gifted, full-time minister of Christ. Not all are “vocational”
ministers, but all are servants. The modern church is crippled by (1) a
clergy/laity mentality and (2) the concept of salvation as a product instead of
a relational process of servanthood!!!
▣ “to the building up of
the body of Christ” Paul mixes his building metaphor (cf. 2:20-27) with
his body metaphor (cf. 1:23; 4:12; 5:30). Believers are gifted for the common
good, not for individual acclaim (I Cor. 12:7). The focus is not on the
individual but on the body (cf. v. 4-6). Spiritual gifts are servant towels, not
merit badges! Believers are worker bees! See Special Topic: Edify at 2:21.
4:13 “until we all
attain” This is an Aorist active subjunctive
which denotes an aspect of contingency. It literally means “to arrive at a
destination.” Note that “all” speaks of our corporate responsibility. Notice the
three aspects of maturity mentioned: (1) unity of the faith; (2) knowledge of
the Son of God; unto a (3) Christlike maturity. Also, notice the goal is not
that some mature, but all!
▣ “the knowledge”
This is the compound Greek term
(epiginōskō), which implies a full experiential knowledge. This was an
obvious rejection of the Gnostic false teachers’ emphasis on secret, exclusive
knowledge. The believers’ knowledge is complete in Christ. This may be a play on
the Hebrew concept of “know” as personal relationship (cf. Gen. 4:1; Jer. 1:5;
Phil. 3:8,10) versus the Greek concept known as cognitive information. Both are
needed for a mature Christianity.
▣ “mature man”
This is in contrast to “children” of verse 14. The Greek root (telos)
means “complete,” “fully equipped,” not sinless or perfect (KJV).
4:14 “as a result, we
are no longer to be children” This implies that many believers were saved
but immature (cf. I Cor. 3:1-3; Heb. 5:11-14). They still did not sense the
necessary submission and dedication needed to be servant ministers. Believers
must die to self and be alive to God (cf. Rom. 6:1-14; II Cor. 5:14-15; Gal.
2:20; I John 3:16).
▣
NASB “tossed here and there by waves, and carried about by
every wind of doctrine, by the trickery of men, by craftiness in deceitful
scheming”
NKJV “tossed to and fro and carried about with every wind
of doctrine, by the trickery of men, in the cunning craftiness by which they lie
in wait to deceive”
NRSV “tossed to and fro and blown about by every wind of
doctrine, by people’s trickery, by their craftiness in deceitful scheming”
TEV “carried by the waves and blown about by every
shifting wind of the teaching of deceitful men, who lead others to error by the
tricks they invent”
NJB “or tossed one way and another and carried along by
every wind of doctrine, at the mercy of all the tricks men play and their
cleverness in practicing deceit”
This obviously refers to
the false teachers, who seem to be a combination of Greek philosophers and
Jewish legalists. This phrase refers both to human deception (the false
teachers) and angelic deception (craftiness in deceitful scheming). Behind these
false teachers lay the activity of the fallen angelic levels (cf. 6:10-12; I
Cor. 10:20; Daniel 10). God’s people are tricked, manipulated and deceived
because they have not matured in Christ. There is a spiritual battle even after
conversion. The goal of the Christian is not just heaven when they die but
Christlikeness and ministry now (cf. v. 15; Rom. 8:28-30; Gal. 4:19)!
4:15 Believers are not just to speak the truth, but to live and to
teach the truth in love (cf. Ezra 7:10). The goal is unity (vv. 2-3)! How
different this was from the confusion and rivalry of the false teachers.
4:16 Paul uses the metaphor of the human body to emphasize unity in
love, amidst diversity. Disunity opens the door to Satan, his angels, and false
teachers (cf. Col. 2:8). See Special Topic: Edify at 2:21.
NASB (UPDATED) TEXT: 4:17-24
17So this I say, and affirm
together with the Lord, that you walk no longer just as the Gentiles also walk,
in the futility of their mind,
18being darkened in their understanding, excluded from the life of
God because of the ignorance that is in them, because of the hardness of their
heart; 19and they, having become callous, have given themselves over
to sensuality for the practice of every kind of impurity with greediness.
20But you did not learn Christ in this way,
21if indeed you have heard Him and have been taught in Him, just as
truth is in Jesus, 22that, in reference to your former manner of
life, you lay aside the old self, which is being corrupted in accordance with
the lusts of deceit,
23and that you be renewed in the spirit of your mind,
24and put on the new self, which in the likeness of God has
been created in righteousness and holiness of the truth.
4:17
NASB “This I say, and affirm together with the Lord”
NKJV “This I say, therefore, and testify in the Lord”
NRSV “Now this I affirm and insist on in the Lord”
TEV “In the Lord’s name, then, I say this and warn
you”
NJB “In particular, I want to urge you in the name of
the Lord”
This claim of co-affirmation with the
Lord shows Paul’s apostolic authority and knowledge of Jesus’ teachings.
▣ “that you walk no
longer” In verses 17-19 there is a series of characteristics of the
heathen lifestyle. These new believers themselves used to live like this (cf. v.
28). Paul lists the characteristics of fallen humanity several times in his
writings (cf. Rom. 1:29-31; I Cor. 5:11; 6:9; II Cor. 12:20; Gal. 5:19-21; Eph.
4:19,31; 5:3-4; Col. 3:5-9). See Special Topic at Col. 3:5.
How to produce holiness
was the major conflict between Paul and the Jewish legalists. Both Paul and the
Judaizers wanted a righteous lifestyle in converts. Paul acknowledged the past
pagan sins of these believers, but believed that free grace, an indwelling
Spirit, and a growing knowledge of the gospel would produce what legalism could
not. The performance of the Old Covenant has been replaced by the new heart and
mind of the New Covenant (cf. Jer. 31:31-34; Ezek. 36:22-32).
▣
NASB, NKJV,
NRSV “in the futility of their mind,”
TEV “whose thoughts are worthless”
NJB “the empty-headed life”
This term means “vain,”
“empty,” “aimless” (cf. Rom. 1:21). Verses 17-19 refer to either (1) the false
teachers’ speculations or (2) the believers’ previous lives in paganism.
4:18 “being darkened in
their understanding” This is a
perfect passive participle. Their current state of
spiritual blindness (as is ours) is a result of (1) supernatural temptation; (2)
heretical influence; and (3) personal choice.
▣ “excluded from the
life of God” This is another
perfect passive participle. This refers to separation
from the OT covenant God and His promises (cf. 2:12).
▣ “because of the
ignorance that is in them” This refers to self-willed ignorance (cf.
Romans 1:18-3:20).
▣ “because of the
stubbornness of their hearts” This is the abiding results of the fall
(cf. Gen. 3; John 3:17-25). See Special Topic: Heart at Col. 2:2.
4:19
NASB “having become callous”
NKJV “being past feeling”
NRSV “have lost all sensitivity”
TEV “have lost all feeling of shame”
NJB “sense of right and wrong once dulled”
This is another
perfect active participle. Fallen humanity had become, and remained,
insensitive or hardened beyond feeling, to both natural revelation (cf. Ps.
19:1-6; Rom. 1:18-2:16) and special revelation of the Bible and the Son, the
written word (cf. Ps. 19:7-12) and the living Word (cf. John 1:1-14).
▣
NASB “having given themselves over to sensuality”
NKJV “having given themselves over to licentiousness”
NRSV “have abandoned themselves to licentiousness”
TEV “give themselves over to vice”
NJB “have abandoned themselves to sexuality”
This literally means
“open shamefulness” (cf. Rom. 1:24, 26, 28). Fallen humanity has abandoned all
restraints, social and spiritual. These false teachers even shocked other
pagans.
▣
NASB “for the practice of every kind of impurity with
greediness”
NKJV “to work all uncleanness with greediness”
NRSV “greedy to practice every kind of impurity”
TEV “and all sorts of indecent things without
restraint”
NJB “eagerly pursue a career of indecency of every
kind”
This means more and more
for me at any cost (cf. Col. 3:5). Fallen humanity has lost the sense of
corporate good. Humans live only for themselves, for the moment. This is the
curse of the Fall of Genesis 3. It is so clearly manifested in modern western
society!
4:20 “but you did not
learn Christ in this way” This is a strong contrast between Christ’s
preachers and the false teachers. Verse 17 implies a contrast between their
previous life in paganism and their new life in Christ.
4:21 “if” This is
a first class conditional sentence which was assumed to
be true from the author’s perspective or for his literary purposes. These
believers had heard the truth.
▣ “Jesus” This
was a rare use of the name “Jesus” by itself, in Paul’s writings. It may be
related to the false teachings concerning Jesus the man (i.e., His humanity)
versus Christ the Spirit (i.e., His deity). In Gnosticism Jesus could not be fully God and fully man because “spirit” (i.e., God) is good,
but matter (i.e., humanity) is evil. They would assert His deity but deny His
humanity (cf. I John 4:1-6). It is interesting that modern society has reversed
this heresy.
4:22 “lay aside”
There are three aorist infinitive clauses in vv. 22, 23
and 24. Clothing is used as a metaphor to describe spiritual characteristics
(cf. Job 29:14; Ps. 109:29; and Isa. 61:10). This was also an emphasis on the
need for repentance and a resulting changed life (cf. Mark 1:15; Acts 3:16,19;
20:21).
▣
NASB “your former manner of life”
NKJV “your former conduct”
NRSV “your former way of life”
TEV “which made you live as you used to”
NJB “give up your old way of life”
The KJV translation has
“conversation,” which meant “lifestyle” in
a.d. 1611 when that translation was written. This
clearly shows the need for updating translations! No translation is inspired.
Their job is to communicate the gospel to one or more generations. Only the
original message given by God is inspired.
▣ “the old self”
This refers to mankind’s fallen characteristics and propensities in Adam (cf.
Rom. 6:6; Col. 3:9). It is the priority of self, independence from God, more and
more for me at any cost!
4:23 “you be renewed in
the spirit of your mind,” This is a
present passive infinitive. Believers are to continue to
be made new in their thinking by allowing the Spirit to develop the mind of
Christ in them (cf. Rom. 12:2; Titus 3:5). This is an aspect of the “new
covenant” from Jer. 31:31-34 (cf. Ezek. 36:22-38).
4:24 “put on”
This is an aorist middle infinitive. This is the
clothing metaphor which emphasizes the continuing decision to be in Christ (cf.
Rom. 13:14; Gal. 3:27; Col. 3:8,10,12,14; James 1:21; I Pet. 2:1). This
terminology of putting on Christ may have even been connected to the ordinance
of baptism in the early church, where new converts put on clean, white clothing
after baptism. It denotes a volitional choice!
▣ “new self” This
is a metaphor for the new life in Christ. Peter called it “partaking of the
divine nature” in II Pet. 1:4. This is in contrast to the old fallen Adamic
nature of v. 22.
▣ “in the likeness of
God” Believers should have the family characteristics of God (cf. Rom.
8:28-29; Gal. 4:19). The Bible emphasizes our position in Christ and also our
need for progressive Christlikeness. Salvation is free, but maturity costs
everything! Christianity is both a death and a life, a point and a process, a
gift and a reward! This paradox is very difficult for modern people to grasp.
They tend to emphasize one aspect or the other. See Special Topic below.
NASB (UPDATED) TEXT: 4:25-32
25Therefore, laying aside falsehood,
speak truth each one of you with his neighbor , for we are members of one
another.
26be angry, and yet do not sin; do not let
the sun go down on your anger,
27and do not give the devil an opportunity.
28He who steals must steal no longer; but rather he must labor,
performing with his own hands what is
good, so that he will have something to share with one
who has need. 29Let no unwholesome word proceed from your mouth, but
only such a word as is good for edification according to the need of
the moment, so that it will give grace to those who hear. 30Do
not grieve the Holy Spirit of God, by whom you were sealed for the day of
redemption. 31Let all bitterness and wrath and anger and clamor and
slander be put away from you, along with all malice. 32Be kind to one
another, tender-hearted, forgiving each other, just as God in Christ also has
forgiven you.
4:25 “lay aside”
This is an aorist middle participle used as an
imperative. It continues the metaphor of clothing (cf. v. 24). The
believer needs to make an initial decision followed by repeated (i.e., daily,
even hourly) decisions to live a holy life. See Special Topic: Vices and Virtues
in the NT at Col. 3:5.
▣ “falsehood”
This refers to either
1. lying
2. “the lie” of unbelief as it was used in
I John 2:22
3. the message of the false teachers
▣ “speak truth each one
of you with his neighbor,” This is a quote from Zechariah 8:16. Notice
Paul quotes the OT as encouragement for new covenant believers (cf. v. 26). The
OT is not a means of salvation, but it is still the revealed and authoritative
revelation of God (cf. Matt. 5:17-19). The OT still functions in sanctification,
just not in justification. See Special Topic: Truth at 1:13.
▣ “for we are members of
one another” The “body” is one of Paul’s metaphors for the church (cf. I
Cor. 12:12-30). Believers are gifted for the common good (cf. I Cor. 12:7).
Believers live for the family. They cannot live as isolated individuals.
4:26 “Be angry, and yet
do not sin” This is a present middle (deponent) imperative. This is a quote from Ps. 4:4. There are some areas of
life where anger is appropriate, but it must be handled properly (i.e., Jesus
cleansing the temple, cf. John 2:13-17).
This begins a series of
present imperatives
with the negative particle which usually means to stop
an act already in progress (cf. vv. 26, 27, 28, 29, and 30).
▣ “Do not let the sun go
down on your anger” This may have been an allusion to Deut. 24:15. The
Jewish day began at sunset (cf. Gen. 1:5). Anger is a powerful emotion which
must be dealt with quickly. This may refer metaphorically to time or literally
to sleep which allows anger to become a subconscious force.
4:27
NASB “do not give the devil an opportunity”
NKJV “nor give a place to the devil”
NRSV “do not make room for the devil”
TEV “don’t give the Devil a chance”
NJB “or else you will give the devil a foothold”
This is a
present active imperative with the
negative particle which usually implies to stop an act
in process. Anger which is not godly is an opening for spiritual attack; even
godly anger (cf. John 2:13-17; Matt. 21:12-13) must be dealt with quickly (cf.
Eph. 6:10-18).
The term “devil” is a
Greek compound (diabolos) which meant “to throw across” (cf. Acts 13:10;
Eph. 4:27; 6:11; I Tim. 3:6,7; II Tim. 2:26). It was a metaphorical way of
referring to the OT angel, Satan the accuser. Paul referred to Satan in several
passages (cf. Acts 26:18; Rom. 10:20; I Cor. 5:5; 7:5; II Cor. 2:11; 11:14:
12:7; I Thess. 2:18; II Thess. 2:9; I Tim. 1:20; 5:15). Satan was apparently an
angelic being who rebelled against God (cf. Gen. 3; Job 1-2; Zech. 3). It is
biblically difficult to talk about Satan because
1. the Bible never speaks definitively of
the origin or purpose of evil
2. the OT texts which are usually seen as
possibly related to Satan’s rebellion are specifically directed to the
condemnation of prideful earthly rulers (King of Babylon, Isaiah 14 and King of
Tyre, Ezekiel 28) and not Satan (see Special Topic: Personal Evil at 2:2)
It is obvious from
several NT passages that there was conflict in the spiritual realm (Matt. 4:10;
12:26; 16:23; John 13:27; 14:30; 16:11; Acts 5:3; II Cor. 4:4. Eph. 2:2; I John
5:19; Rev. 2:9,13,24; 3:9; 12:9; 20:2,7). Where, when, and how are all
mysteries. Believers do have an angelic enemy (cf. 2:2)!
The relationship between
God and Satan has developed from one of service to antagonism. Satan was not
created evil. His adversarial work in Genesis 3, Job 1-2 and Zechariah 3 were
within God’s will (cf. A. B. Davidson’s An Old Testament Theology, pp.
300-306, for the development of evil in the Bible). It provided a test for human
loyalty and trustworthiness. Mankind failed!
4:28 “he who steals must
steal no longer” The new life in Christ has the potential and goal to
radically and permanently change one’s actions and character. This change is an
evidence of one’s salvation and a witness to the lost.
▣ “he must labor”
This is a present active imperative. Judaism held manual
labor in high regard; so too, did early Christianity (cf. I Thess. 4:11; II
Thess. 3:10-12).
▣ “in order that he may
have something to share with him who has need” Labor is not only the will
of God for mankind, but a way to share with those in need. Believers are
stewards of God-given prosperity (cf. Deut. 8:11-20), not owners. Our giving is
a true barometer of our spiritual health (cf. II Corinthians 8-9).
4:29
NASB “Let no unwholesome word proceed from your mouth”
NKJV “Let no corrupt communication proceed out of your
mouth”
NRSV “Let no evil talk come out of your mouth”
TEV “Do not use harmful words in talking”
NJB “Guard against foul talk”
This term literally was
used of something rotten or of crumbling stone work (cf. Matt. 7:17-18; 12:37;
Luke 6:43). It came to be used metaphorically of something “corrupt,”
“depraved,” “vicious,” “foul,” or “impure.” In context it refers to the
teachings and lifestyles of the false teachers (cf. Col. 3:8). It does not, in
this context, refer to jokes, or coarse jesting (cf. 5:4; Col. 4:6). Jesus
taught that speech reveals the heart (cf. Mark 7:15; 18-23). See Special Topic:
Human Speech at Col. 3:8.
▣ “but only such a
word as is good for edification”
One evidence of God-given spiritual gifts is that they edify the whole body (cf.
Rom. 14:13-23; I Cor. 14:4,5,12,17,26). Believers must live, give, and minister
for the good of the body (the church, cf.
I Cor. 12:7), not for themselves (cf. v.
3). Again the corporate aspect of biblical faith is emphasized above individual
freedom (cf. Rom. 14:1-15:13). See Special Topic: Edify at 2:21.
▣ “that it may give
grace to those who hear” In context this cannot mean “grace,” as in
salvation, but goodness or favor to other believers, especially those tempted
and tested by (1) false teachers (cf. II Pet. 2:1-21) or (2) the pull of one’s
previous life in paganism (cf. II Pet. 2:22).
4:30 “Do not grieve the
Holy Spirit of God” This is a present active imperative with the negative particle which usually means to stop an act in process.
This expresses the truth that the Spirit is a person. It also shows that
believers’ actions cause pain to the Holy Spirit (cf. I Thess. 5:19). This may
be an allusion to Isa. 63:10. The Spirit’s goal for all believers is
Christlikeness (cf. 1:4; 2:10; 4:13; Rom. 8:28-29; Gal. 4:19). See Special
Topic: The Personhood of the Spirit at 1:14.
▣ “by whom you were
sealed” This is an aorist passive indicative. This sealing is done by the Spirit at
salvation (cf. Eph. 1:13-14; Rev. 7:2-4). Sealing was a cultural sign of
ownership, security, and genuineness. Believers belong to Christ! See Special
Topic: Seal at 1:13.
▣ “for the day of
redemption” This refers to the Second Coming, Resurrection Day, or
Judgment Day, depending on one’s relationship to Christ. See Special Topic:
Ransom/Redeem at Col. 1:14. For a good discussion of this verse see Gordon Fee,
To What End Exegesis? pp. 262-275.
4:31 “all bitterness”
This refers to a settled state of animosity with no chance of reconciliation.
▣ “wrath” This (thumos)
refers to a fast burning anger or rage (cf. II Cor. 12:20; Gal. 5:20; Col. 3:8).
▣ “anger” This (orgē)
refers to a slow burning or settled resentment (cf. II Cor. 12:20; Gal. 5:20;
Col. 3:8).
▣ “clamor” This
refers to an outcry (cf. Matt. 25:6; Acts 23:9). In this context it might refer
to loud threats or charges of wrong doing by the false teachers or their
followers.
▣ “slander. . .with all
malice” This may also reflect the techniques of the false teachers. This
list shows the problems caused by (1) the false teachers or (2) the
characteristics that cause disunity. These same sins are also listed in Col.
3:8.
▣ “put away” This
is an aorist passive imperative. Believers must allow
the Spirit to remove these characteristics of the old, fallen, Adamic nature
once and for all. As salvation involves a decisive personal choice, so does the
Christian life.
4:32 “Be kind to one
another, tender-hearted, forgiving each other”
This is contrasted with v. 31. It is a present middle
(deponent) imperative. These are the positive continuing
commands (cf. Col. 3:12-13) that
1. please the Spirit
2. build the fellowship of the saints
3. attract lost people
▣ “just as God in Christ also has forgiven you”
This is the underlying motive for believers’ actions, the actions of Christ
toward them (cf. Matt. 6:12, 14-15; 18:21-35; Phil. 2:1-11; I John 3:16).
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