PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| UBS4 | NKJV | NRSV | TEV | NJB |
| The Unity of the Body | Walk in Unity | An Appeal to Maintain the Unity of the Faith | The Unity of the Body | A Call to Unity |
| 4:1-8 | 4:1-6 | 4:1-16 | 4:1-6 | 4:1-6 |
| Spiritual Gifts | ||||
| 4:7-16 | 4:7-16 | 4:7-16 | ||
| 4:9-16 | ||||
| The Old Life and New | The New Man | An Appeal to Renounce Pagan Ways | The New Life in Christ | The New Life in Christ |
| (4:17-5:20) | ||||
| 4:17-24 | 4:17-24 | 4:17-24 | 4:17-19 | 4:17-24 |
| 4:20-24 | ||||
| Rules for the New Life | Do Not Grieve the Spirit | |||
| 4:25-5:5 | 4:25-32 | 4:25-5:2 | 4:25-32 | 4:25-5:20 |
READING CYCLE THREE (from “A
Guide to Good Bible Reading“)
FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL
This is a study guide
commentary, which means that you are responsible for your own interpretation of
the Bible. Each of us must walk in the light we have. You, the Bible, and the
Holy Spirit are priority in interpretation. You must not relinquish this to a
commentator.
Read the chapter in one sitting. Identify the subjects.
Compare your subject divisions with the five modern translations. Paragraphing
is not inspired, but it is the key to following the original author’s intent,
which is the heart of interpretation. Every paragraph has one and only one main
subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
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).
DISCUSSION QUESTIONS
This is a study guide
commentary, which means that you are responsible for your own interpretation of
the Bible. Each of us must walk in the light we have. You, the Bible, and the
Holy Spirit are priority in interpretation. You must not relinquish this to a
commentator.
These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought provoking, not definitive.
1. List the characteristics of “worthy lives.” How does your
life compare?
2. Why is unity so important?
3. What is Paul stressing in verses 4-6?
4. Does every Christian have a spiritual gift? When do they
receive it? Who gives it? For what purpose?
5. What is the goal of the church?
6. List the plight of the heathen (vv. 17-19).
7. List three things that the Christian should do (vv.
22-24).
8. List the four vices of Christians listed in vv. 25-31.
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