Chapter 4

1 He exhorteth to unity, 7 and declareth that God therefore giveth divers 11 gifts unto men, that his church might be 13 edified, and 16 grown up in Christ. 18 He calleth them from the impurity of the Gentiles, `1 to put on the new man, 25 to cast off lying, and 29 corrupt communication.

1. I therefore. This verse begins what may be called the practical section of the epistle, although the apostle Paul did not think of doctrine and practice as separate branches of the faith. Theory and application are interwoven in the texture of his presentation of the great theme of the unity of believers. But in this section special exhortations are given concerning Christian duties and privileges, in view of the grace that has been received and of the responsibilities that fellow believers have to one another. The stress is here placed on the effects rather than on the causes of spiritual living.

Prisoner. See on 3:1.

Walk worthy. See on Eph. 2:2 cf. Eph. 2:10; 5:8, 15; Col. 1:10. It is impossible to be entirely worthy of our calling, but one may be continually under the leading of God. God has not called us because we are worthy, for worthiness follows the call. No man would ever be called of God if it depended on his worthiness. When the prodigal son cried out that he was not worthy to be called his father’s son, he was expressing the conviction of all repentant sinners (Luke 15:19). The Ephesians, who were once aliens and foreigners, but who have now been united into one body with God’s formerly chosen people and have received of the promises, are called upon to exhibit certain visible evidences of that gracious change. To walk the Christian way means more than concern about separate acts of outward conduct; it relates to an inner condition and attitude that provides the motive force behind the acts.

2. Lowliness. Gr. tapeinophrosuneµ, “humility of mind” (see on Acts 20:19). The idea of “lowliness” has not been held in high esteem among non-Christian peoples. In non-Biblical writings tapeinophrosuneµ and its related words signified abasement of spirit, but Christianity elevated these to mean unselfish humility. The Master described Himself, in connection with the yoke that His followers were to assume, as being “lowly in heart” (Matt. 11:29). The command to walk with all lowliness is a hard saying to the unconverted heart, for it runs counter to every natural impulse of the human spirit.

Meekness. Gr. praoteµs (see Gal. 5:23; cf. on Matt. 5:5, where the related adjective prauщs is used). The man who is meek accepts the injuries done to him by others, submits to the trials of life. This quality is essential to the unity of the church; without it division soon appears. Meekness, being the denial of self-assertion even under provocation, cannot exist without lowliness.

Longsuffering. Gr. makrothumia (see on Rom. 2:4; Gal. 5:22). Patience under any and all conditions and for all reasons is the essence of long-suffering. It is a divine quality that God has exhibited throughout the millenniums of the sinful rebellion of angels and men, and it comes to man as a fruit of the Spirit. The word is frequently used to describe divine patience (Rom. 2:4; 1 Tim. 1:16; 2 Peter 3:15).

Forbearing. Gr. apechoµ, “to bear with.”

In love. The quality of forbearance is manifested only by a heart that loves.

3. Endeavouring. Or, “earnestly striving.”

Unity of the Spirit. Paul is assuming that this condition of oneness, given by the Spirit, already exists, and he is urging that it be maintained by the exercise of the virtues he has enumerated. Now he proceeds to seven particulars in which this unity consists, a unity of which peace is the “bond,” or “band.”

4. One body. See on chs. 1:23; 2:15, 16. There is a sevenfold repetition of the word “one” in ch. 4:4–6. Unity is the apostle’s theme in these verses. There are many members, but one body (see on 1 Cor. 12:12–14). The Christian is not a solitary pilgrim; he belongs to a vital organism, the family of God. This unit replaces the state, the club, and even the human family as the supreme object of his attachment.

One Spirit. This is the same Spirit referred to in v. 3, the same Spirit who was the regenerating power recommended to Nicodemus (John 3:5). All the gifts, fruits, and graces of the Christian life come from the Spirit’s dwelling in the personal lives of believers and thus in the church. The Spirit dispels the divisions within a man’s own life, the inner disharmonies that make of so many lives veritable battlefields. Disunity is a certain sign that the Holy Spirit is absent.

One hope. Hope sprang up with God’s appeal to men’s hearts—the hope of salvation and the appearance of the Lord (Titus 2:13). It is the hope of the final consummation of the kingdom that gives a substantial basis for peace and joy, courage and good cheer. The Spirit validates this hope (cf. Eph. 1:13, 14), which, in turn, unifies believers and becomes, indeed, a “lively hope” (1 Peter 1:3). Such a hope necessarily leads to the transformed life, for “every man that hath this hope in him purifieth himself” (1 John 3:3).

Of your calling. That is, belonging to your calling as inseparably involved with it. They have hope by the very fact of their calling.

5. One Lord. See on 1 Cor. 8:6. Here is the supreme object of loyalty. Those who give complete submission and allegiance to the same Lord are not at enmity with one another. He is Lord by creation and by re-creation, and all authority rests with Him. Utter surrender to Him is a requirement, but such a surrender may be the Christian’s greatest joy. “We do know that we know him, if we keep his commandments” (1 John 2:3).

One faith. Paul seems here to be speaking of subjective faith in Christ as a personal Saviour rather than of faith as a creedal system (cf. on Rom. 1:5). There is only one means of salvation, namely, faith (see on Gal. 2:16). Both Jew and Gentile enter the “body” (Eph. 4:4) by the same channel (Rom. 3:29, 30).

One baptism. Baptism by water aptly symbolizes death and resurrection. Also, it signifies cleansing and separation, and is a public announcement of union with the body of Christ. Those thus initiated into the visible church grow together into the likeness of Christ’s death and resurrection (Rom. 6:3–5).

6. One God and Father of all. See on 1 Cor. 8:6. The common Father is the source of all unity. The greatest fact that the human heart can discover is that God is a father who can be trusted, one who is a friend to man. Through the ages men have yearned for someone to whom they might turn in what appeared to be an unfriendly world.

Above all. He is sovereign in His own house.

Through all. God is omnipresent (see on Ps. 139).

In you all. Textual evidence favors (cf. p. 10) omitting the pronoun, but may also be cited for the reading “us.” Omitting any pronoun brings the phrase into parallelism with the two preceding phrases and does no violence to Paul’s meaning.

7. Unto every one. There is manifest order and design in the allotment of work and talent to each person (cf. Rom. 12:6). Every gift contributes its value to the unity of the church. No room is left for pride on the part of those who have large gifts, because more will be expected of them; neither is there place for jealousy on the part of those who have received lesser talents, because they are responsible for developing only what they have (see COL 327; MYP 309; 2T 245; 9T 37).

Eph. 4:7–13 deals with diversity of gifts within the church. Paul makes a fuller statement on diversity of gifts in 1 Cor. 12. Compare Jesus’ lesson in the parable of the Talents (Matt. 25:14–30). There is variation not only in the supernatural endowments that God gives to men for special purposes and occasions but in the ordinary spiritual capacities of different persons.

8. He saith. Or, “it saith.” The quotation is from Ps. 68:18. For the meaning of the original quotation see on Ps. 68:18; see Introduction to Ps. 68.

Ascended. Paul applies the words of the psalmist to the ascension of Christ. He points out that it is the ascension of Christ that is the guarantee of His ability to give the gifts of the Spirit to men (cf. on 1 Cor. 15:12–22).

Led captivity captive. Here doubtless meaning, “led captive a host of captives.” In Psalms the reference is probably to the captive foes of Israel’s king. Here it may be understood as referring to those held captive by death who were raised with Christ at His resurrection (Matt. 27:51–53; cf. EW 184, 189, 190; DA 786). The chain of death had been broken; the captives of Satan had been captured by the power of Christ.

Gave. The Hebrew and the LXX of Ps. 68:18 read “received.” As an inspired writer Paul is adapting the psalmist’s statement to the work of Christ in distributing spiritual gifts following His triumphal entry into heaven.

9. Ascended … descended. The ascent of Christ implies a preceding descent (cf. John 3:13). Not only did the Son of God descend to the earth; He touched the very depths of human experience, thus making His ascension to the throne of glory all the more glorious.

First. Textual evidence is divided (cf. p. 10) between omitting and retaining this word.

Lower parts of the earth. This phrase may be understood as referring either to the earth itself, “earth” being considered in apposition to “lower parts,” or to “hell” (hadeµs, see on Matt. 11:23), where the soul of Christ is described as having gone at death (Acts 2:31; see Vol. V, p. 918). The latter interpretation would make the passage speak specifically of the death and burial of Christ. It was this humiliation of Christ that led to His exaltation (Phil. 2:5–11). By entering into such an experience He became an understanding and effective high priest, acquainted with all the vicissitudes of human life, even death itself (Heb. 2:14–18; 7:25–27).

10. The same. The descent was deep, but the ascent is higher than the depth would suggest (cf. ch. 1:10, 20–23).

Above all heavens. Perhaps a figurative expression denoting the height of exaltation. The Jews spoke of seven heavens, and Paul himself referred to the third heaven (2 Cor. 12:2).

Fill all things. Some hold that the apostle is here speaking of the omnipresence of Christ; that as a man, Christ had accepted the limitations of humanity, but now He is in a position to bestow His gifts and pour out His grace in unlimited power and glory; that He is the Light of the world, the Sun of Righteousness, shedding His life-giving rays into every darkened corner. Others hold that the apostle is here speaking of Christ filling all things in the sense that He is the head of the body, “the fulness of him that filleth all in all” (ch. 1:23). Every blessing known to man springs from Him.

11. He gave. In Greek the word for “he” is emphatic, meaning “he himself,” the one just described.

Apostles. See on Acts 1:2; 1 Cor. 12:28. Paul is not so much saying that certain gifts were given to men in order that they might become apostles, as that they who had received the gift were themselves being given to the church. The church was receiving to its ministry men who were properly equipped for their functions. Compare Rom. 12:6–8.

Prophets. See on Gen. 20:7; Matt. 11:9; 1 Cor. 12:10. Prophets were expounders and explainers of the will of God that had been made known to them by supernatural means. They are mentioned along with apostles in Eph. 2:20; 3:5. The idea of foretelling is not essential to the meaning of the word, nor is the predictive element found in all prophetic utterances (Acts 15:32; 1 Cor. 14:3). The prophetic gift was indispensable to the founding of the church in NT times, and is the appointed guide of the remnant church (Rev. 19:10).

Evangelists. Gr. euaggelistai, “preachers of the gospel,” related to the verb euaggelizoµ(see on Acts 8:4). The euaggelistai were apparently not attached to any particular locality, but bore their testimony from place to place. They probably did not exercise the full authority of apostles (Acts 21:8; 2 Tim. 4:5). The ministry of the evangelists appears to have been directed chiefly to the heathen, whereas the pastors and teachers served the local congregations.

The question may be raised as to why Paul does not refer to the work of bishops, deacons, and others at this point. Apparently he is here speaking of those who were conspicuous by having received the gifts of the Spirit for the purpose of instruction, rather than of those whose work was more administrative—without, however, implying either superiority or inferiority. These offices were not mutually exclusive.

Pastors and teachers. The structure of this phrase, in the Greek, suggests that Paul intends to speak of two phases of one office. Any effective ministry is a teaching ministry. The pastoral function of the ministry is presented in John 21:16; Acts 20:28, 29; 1 Peter 5:2, 3; etc., and the teaching aspect in Acts 13:1; Rom. 12:7; 1 Tim. 3:2, and many other passages. The Master Himself was the great pastor-teacher, shepherding the flock and teaching them.

12. For. Or, “with a view to.”

Perfecting. Gr. katartismos, an “equipping,” a “perfecting.” The verb katartizoµ is used in Matt. 4:21 for the mending of nets, in Gal. 6:1 for the restoring of those overtaken in a fault. Compare on 1 Cor. 1:10. The gifts were for the purpose of “mending” the saints and uniting them. The “perfecting” involves, as the context suggests, an ordered ministry and government of the church.

Work of the ministry. Or, “work of ministering,” “work of services,” thus including all types of ministry and serving within the church. The officers of the church are not to lord it over the flock but are to consider themselves servants. This is the immediate purpose of the gift.

Edifying. Or, “building up.” The church is to be built up in both character and numbers.

13. Till. The offices referred to will be necessary and will persist until the kingdom of God is established.

Come. Or, “arrive at,” “attain.”

Unity. This word is connected with both faith and knowledge; that is, unity of faith in Christ and unity of knowledge of Him. Faith is always to be associated with knowledge.

Knowledge. Gr. epignoµsis, developed spiritual “knowledge” (see on ch. 1:17).

Perfect man. Or, “mature man.” This refers not so much to the individual as to the church, which is to come to a state of organic unity, completeness, and maturity as contrasted with the childish immaturity suggested in v. 14. For both the individual and the church, likeness to Christ is the goal to be reached (Rom. 8:29). The refusal to grow is a greater sin than immaturity itself, and is the outcome of self-satisfaction and low ideals.

Stature. Gr. heµlikia, “age,” “period of life,” “stature.” Here the idea of maturity seems to be prominent. Compare Luke 2:52; 12:25.

Fulness of Christ. See on Eph. 1:23; 3:19; cf. John 1:14, 16. Christ alone has the full stature and is the complete man, the perfect man. We are called upon to participate in that nature, and all the offices of the church and the graces of the Spirit are given to that end.

14. Children. Gr. neµpioi, “infants.” The word is often rendered “babes” (Matt. 11:25; Rom. 2:20; etc.). Metaphorically, it means childishness rather than childlikeness (cf. 1 Cor. 3:1; 13:11; Gal. 4:1, 3; Heb. 5:13). We are enjoined to become like “little children,” paidia (Matt. 18:2–4), in humility and trustfulness, but not in impulsiveness and immaturity. The object of the bestowal of the gifts is that God’s children might grow up into spiritual manhood. There is no more pitiful sight than that of arrested mental and physical development in a person of mature years.

Tossed to and fro. Literally, “being tossed by waves.” The lack of steadiness so often associated with youth is not to be the mark of the believer; patience, endurance, stability, are his characteristics (cf. James 1:6; Heb. 13:9). Those who are forever seeking after some new thing, and are attracted by some sensational idea, form a feeble foundation for the life of the church. Equally, theological and philosophical speculation beyond legitimate limits makes for instability of belief and character.

Wind of doctrine. Or, “wind of the teaching.” Paul is not here slighting doctrine or theology as expressing a systematized body of knowledge concerning God, but rather warning against the indecision, uncertainty, and vagueness that accompany so much theology. He is doubtless also referring to idle speculation that often marks religious discussion. Both of these extremes are disturbing elements in the life of the church.

Sleight. Literally, “dice playing.” The “winds of doctrine” are calculated to deceive, as when some unsuspecting player falls victim to a cunning cardsharper. It is not merely a question of chance, for the dice have been loaded; what appears to be the teaching of Christ is not actually so. In his final address to the Ephesian elders at Miletus, Paul had warned them that “grievous wolves” would enter in among them (Acts 20:29), and apparently that time had arrived. Integrity in teaching the truth is as essential as honesty in its practice.

Cunning craftiness. Gr.panourgia, “cunning,” “knavery,” “craftiness” (see Luke 20:23; 1 Cor. 3:19).

Whereby they lie in wait to deceive. Literally, “toward [or, “with a view to”] the craftiness of deceit.” Their end objective is deceit.

15. Speaking the truth. The Greek includes the idea of being true as well as speaking the truth, with the implication of following the truth rather than the deceptive doctrines against which Paul has been warning. The simple spirit of sincerity and truthfulness is an effective guard against deceptive winds of doctrine (see John 3:21; 8:44; 18:37; 1 John 1:8; 2 John 4).

In love. Love and the truth are inseparable. Truth must be not only accurate in idea but loving in manner (cf. Gal. 4:16). Love, however, does not imply the condoning of sin. None of the apostles was more specific in his denunciation of evil-doers than was Paul, but love was the inner state of his heart while he spoke the truth; love demanded that the truth be spoken (see Eph. 3:17–19).

The head. As the tree strikes its roots down into the soil for nourishment and moisture, so the growing child of God reaches up to Christ for his vitality and sustenance. Union with Christ is at once the cause and the result of growth. He is the head of each man as well as head of the church (1 Cor. 11:3).

16. Fitly joined. Compare ch. 2:21. Growing up into Him assures vitality flowing from Him into the members of the body, which are closely joined together. It is thus that persons of greatly varying gifts are able to work together.

Compacted. A continuous articulation, one member with the other, assuring solidity and strength. The complex structure grows through contact with the supply of grace from the head.

Effectual working. Gr. energeia, “operative power,” “working.” Our word “energy” is derived from energeia. Every part has its essential function to perform. Every member is a working member.

Every part. The essential idea is that of mutual coherence and common growth through connection with the head (cf. Col. 2:19).

Maketh increase. While the source of supply is the head, each part or member has a work to perform to bring about the increase. It is a twofold increase—growth of the church in numbers and of the individual in the spiritual graces.

Edifying. See on v. 12.

17. Testify in the Lord. The exhortations that are to follow will be given in the light of Christ as the head of the church and the source of power for right living. Paul is not expressing merely his personal opinion. He feels deeply that which he is about to teach them. For similar affirmations see Acts 20:26; Rom. 1:9; 2 Cor. 1:23; Gal. 5:3; Phil. 1:8; 1 Thess. 2:5.

Walk. See on ch. 2:2, 10.

Other Gentiles. Literally, “the rest of the Gentiles.” However, textual evidence favors (cf. p. 10) the omission of “other.” Paul urges that believers should be different from the Gentiles. The Ephesians themselves were once Gentiles, but now they belong to the “Israel of God” (Gal. 6:16).

Vanity. Gr. mataioteµs (see on Rom. 8:20). The idea is not of conceit but of frivolous and empty aims. Without Christ the Gentile wanders on aimlessly, hopelessly, and recklessly. In Rom. 1:21–32 Paul draws a picture of utter depravity when man gives himself up to “vain” (mataios) imaginations. This degeneration has taken place in the governing part of the man’s nature, the mind, so that the rational faculties have yielded to misdirected or undirected imaginings. This vanity was not merely worthless, it was degrading.

18. Understanding darkened. The idea is that of blindness of the intellect. The metaphor of darkness is used frequently in Scripture (John 3:19; Acts 26:18; Col. 1:13; 1 Thess. 5:4, 5; 1 John 1:5, 6). The natural mind cannot comprehend spiritual truth, for it has been corrupted by sin, not only in its moral perceptions but in its reasoning capacities. Unaided reason is wholly unequal to the spiritual insights necessary to a saving acquaintance with God.

Alienated. See on Eph. 2:12; cf. Col. 1:21. This word, and the Greek one from which it is translated, suggest a former condition of union. Man, who once held communion with his Maker, is now separated from the life of God, that is, from the life that comes from Him (1 John 5:11). Alienation from the life of God means the loss of eternal life—spiritual death.

Ignorance. Their ignorance resulted, not from an intellectual incapacity, but from a moral lack for which they could be held responsible. Ignorance of the will of God is no excuse when one has had the opportunity to know that will, for God can never “wink” at a guilty ignorance (cf. Acts 17:30).

Blindness. Gr. poµroµsis, “hardening,” the idea being that of spiritual callousness and insensibility (cf. Rom. 11:25). In Rom. 1:21 Paul describes how this hardening came about, the implication there as well as here being that men have brought it on themselves.

19. Being past feeling. Or, “having become insensible.”

Given themselves over. This signifies a voluntary yielding. There is a vast difference between the condition of one who is tripped by the wiles of the devil and one who deliberately invites his authority. Compare Rom. 1:24, where it is said that “God also gave them up to uncleanness.” But the giving up by God always follows the responsible choice of the sinner to walk in the evil way; it never precedes that choice. The greatest heights and the lowest depths are attained by the power of the will, exercised in one direction or in the other, whether for right or for wrong.

Lasciviousness. Gr. aselgeia (see on Rom. 13:13). This word indicates a complete and reckless abandonment to lust. Human nature, left to itself, is the same now as it was then.

Greediness. Gr. pleonexia, “a desire to have more,” “covetousness.” Pleonexia is frequently linked with impurity in the NT (cf. Eph. 5:3, 5; Col. 3:5).

20. Learned Christ. A sharp contrast to the life of the pagan is here presented. This phrase is not used elsewhere, “know Christ” being the more common expression (2 Cor. 5:16; Phil. 3:10; 1 John 4:7). To have “learned Christ” is not merely to have learned something about Him; it is to have become acquainted with His office and work as priest, prophet, king, advocate, and mediator, and to have appropriated for one’s life the benefits of His atoning work. When Jesus Himself said “learn of me” (Matt. 11:29), He was presenting Himself as the example; here He is offered, not as the great teacher, but as the very object of knowledge and faith.

21. If so be. Or, “assuming.” In Greek the condition is stated as true. Furthermore, the emphasis is on the pronoun “him.” They had heard Him as the sheep hear the voice of the shepherd, and they were bound to obey Him.

By him. Or, “in him.” That is, they received the knowledge of Him by vital union with Him.

Truth. For a definition of truth see on John 8:32. Jesus declared Himself to be the truth (John 14:6). All truth was embodied in the person of Jesus. It is not philosophical speculation about Him so much as personal acquaintance with Him and the reception of His grace that yields the truth concerning Him.

Jesus. This single name is rarely used in the epistles, the usual expression being “Jesus Christ,” “Lord Jesus,” or “Christ Jesus.” When the personal name appears alone, the emphasis is upon the historical Jesus, incarnate, crucified, resurrected, ascended. He was the revelation of God, hence the repository of all truth. Christianity stands or falls on the historicity of these events. Paul stakes everything on the idea that at a point in time God uniquely entered into the experience of mankind in the person of the man Jesus.

22. Conversation. Gr. anastropheµ, “manner of life,” “conduct,” “behavior.” For comment on the related verb anastrephoµ see on ch. 2:3. The former manner of life has been described in ch. 4:17–19. The former sinful nature is to be stripped off once and for all, never to be put on again; the new nature is to be put on (see on v. 24). The robe of righteousness is to replace the filthy garments of self-righteousness.

The old man. See on Rom. 6:6; cf. Col. 3:9. This expression seems to mean more than simply the old acts or habits and to include the very mind and nature that are the source of every act. The old man had died (Rom. 6:6) and should not be revived.

Is corrupt. Literally, “being corrupted,” or “corrupting itself.” The form of the word indicates continuance or progression in corruption in the condition of “the old man.” Sin is a disintegrating factor in the life, a cancerous growth in the spiritual body.

Deceitful lusts. Literally, “lusts of the deception.” The phrase stands in contrast with “truth” (v. 21). If men sensed the bondage and corruption that sin brings to them, it would appear as it really is, a frightful thing. However, its real character is concealed until it has enslaved its victims. The lusts of the flesh are deceitful because they promise happiness but give sorrow, promise freedom but give slavery, promise immunity from the results of wrongdoing, only to bring destruction.

23. Be renewed. Sin is an intruder, a destroyer of the primeval purity of man. Despite centuries of degradation man still shows some traces of the original handiwork of God, and by the work of the Holy Spirit in the new birth and in sanctification “the old man” (v. 22) may be created new again. There is a deep rift in the human soul as there is in the human family, a rift that can be healed only by the unifying influence and power of the Lord Jesus Christ.

Spirit of your mind. The change is not a superficial change of opinion or a new doctrinal concept; it affects the nature of the mind, its governing principles.

24. New. Gr. kainos, “new [in quality].” The putting on of the new nature, or “man,” is not something we can accomplish of ourselves, nor is it merely a renovated man. God is the active power in the recreation, but the change is not effected without man’s consent and cooperation (see MB 142).

After God. Literally, “according to God.” God Himself is the ideal after which the new man is patterned (Matt. 5:48), and since the “new man” is actually a return to man’s original state, it means the restoration of the image of God in the soul (Gen. 1:27; Ed 125; cf. Col. 3:10).

Created. See on Eph. 2:10; cf. on 2 Cor. 5:17.

Righteousness. Gr. dikaiosuneµ (see on Matt. 5:6).

Holiness. Gr. hosioteµs, “piety,” “holiness.” The word occurs elsewhere in the NT only in Luke 1:75. For the adjective hosios, “pious,” “holy,” see on Acts 2:27; 13:34.

25. Lying. Gr. pseudos, “falsehood,” “untruth,” “lie.” Deceit brings its own disintegration of soul to the deceiver, often hurting him more than the deceived. How can those who are followers of the One who is the truth do anything else but hold to the utmost integrity in all things? In the life of the Christian there is no place for taking advantage of another in a business transaction, for the coloring of stories told, for the conveying of false impressions by innuendo, for the making of promises without the intention of keeping them, for the relaying of rumors and gossip.

Speak … truth. A quotation from Zech. 8:16. Speaking the truth is a confirmed habit with the Christian.

Members one of another. Lying tends to break down the unity of brotherhood; deceit sets one member against another (cf. 1 Cor. 12:15). There can be no true union between man and man except on the basis of complete confidence (cf. Zech. 8:16).

26. Angry. The quotation is from the LXX of Ps. 4:4 (v. 5, LXX). Commentators differ as to whether the Hebrew of Ps. 4:4 should be translated as in the KJV of that passage, or as in the LXX, with which Paul’s passage agrees. In the Greek both elements “be ye angry” and “sin not” are commands. Various suggestions have been made in an effort to avoid the implication of a command to be angry, none of them satisfactory. The simplest solution seems to be to regard the anger here spoken of as a righteous indignation. A Christian who is not aroused to the point of indignation by manifest wrongs and injustices may be insensitive to some things that ought to concern him. Righteous indignation has a most important function in stimulating men in the battle against evil. Jesus was not angered by any personal affront, but by hypocritical challenges to God and injustices done to others (see Mark 3:5). Justifiable anger is directed against the wrong act without animosity toward the wrongdoer. To be able to separate the two is a supremely great Christian achievement.

Sin not. This is a command, as the Greek clearly indicates. A warning is issued lest justifiable anger lead to feelings of personal resentment, vindictiveness, and loss of control. Someone has aptly remarked, “We do well to be angry at times, but we have mistaken the times.”

Sun go down. Here is provided a safeguard against the abuse of righteous indignation. While there should always remain an indignation against sin, harbored resentments are soul destroying. A fair test of the quality of one’s anger is whether one can readily pray for the person against whose wrong act the anger is directed.

Wrath. Or, “irritation,” “exasperation,” the evil sense of personal resentment into which even justified anger easily turns.

27. Place. That is, scope or opportunity. Compare Rom. 12:19.

Devil. Gr. diabolos, “accuser” (see on Matt. 4:1). Paul uses diabolos only in his later epistles (cf. 1 Tim. 3:6, 7, 11; 2 Tim. 2:26; 3:3; Titus 2:3), whereas in his earlier epistles the common term is Satanas, “Satan” (Rom. 16:20; 1 Cor. 5:5; 1 Thess. 2:18; 2 Thess. 2:9; but cf. 1 Tim. 1:20; 5:15). The anger referred to in v. 26 gives opportunity for the devil to set the members of the body of Christ one against the other—hence the counsel to give the devil no scope for his activities.

28. Steal no more. Paul is speaking to those who had, in many instances, come out of paganism. Then too, there are many ways besides the outright taking of the property of others in which we may be guilty of this sin, such as a dishonest or sharp business transaction. Hence Paul’s command may apply to professing Christians. Thieving takes many insidious disguises, but in all cases it is a violation of the basic commandment of love to one’s neighbor.

Labour. It may be debated whether the stealing was a cause or a result of idleness, but certainly work is the remedy. Paul does not merely forbid an evil. If it is true that “nature abhors a vacuum,” it is equally true that habits given up must be replaced by others (cf. Matt. 12:43–45). Idleness and theft tend to go together, as do labor and honesty.

Working with his hands. Paul himself set an example by working with his own hands (Acts 20:34), following his Master, who worked at the carpenter’s bench with His own hands. Honest work is essential to the happiness of men, whether it be mental or physical labor, and no Christian has the right to be kept by others if he is able to support himself. There is therapeutic value in hard work; Paul’s instruction is psychologically sound as well as spiritually true (see Rom. 12:11).

May have to give. There is added reason for this exhortation to work. There are many who cannot support themselves because of age or other disability. This gives opportunity for a demonstration of the unity that is the theme of the epistle. It is a Christian privilege to give to those in need, those who would perish without such aid. The making of money for its own sake is not a Christian activity; the rewards of honest labor are to be received and dispersed in the spirit of Christian stewardship. The believer works in order that he may be able to help others after having discharged his obligation to society by supporting himself. Thus he lives in marked contrast with the thief.

29. Corrupt. Gr. sapros, “rotten,” “putrid,” “bad.” In Matt. 7:17 sapros describes a corrupt tree, and in Matt. 13:48 inedible fish that were thrown away. Foul speech is the sign of a corrupt heart, “for out of the abundance of the heart the mouth speaketh” (Matt. 12:34). Profanity and obscene jests and songs, even the frivolous and insipid conversation, have no place in the Christian’s life; indeed, they are the hallmark of the unregenerate spirit.

Which is good. It is not enough that the Christian merely abstain from unseemly speech. His words are to accomplish a useful purpose. Jesus warned against the use of idle words (Matt. 12:36), words that accomplish no good purpose.

To the use of edifying. Literally, for the “upbuilding of the need.” Compare the translation, “edifying, as fits the occasion” (RSV). While speaking does not always have to be of a somber or even serious character, it should always edify or build up, making men better than they were before they heard the words. As in v. 28 the Christian’s work was to be for the benefit of others, so here his words also are to be for the good of his fellow men. Not only indecent speech but also that which is selfish, malicious, critical, or suggestive, corrupts. Here again the apostle seems to have in the back of his mind the central theme of his epistle—unity. That which does not edify tears down, and is therefore to be discarded. Compare 1 Thess. 5:11–14.

Grace. Gr. charis, here probably meaning “benefit” (cf. on Rom. 3:24).

30. Grieve. Gr. lupeoµ, “to cause pain,” “to distress,” “to grieve.” The Greek phrase may be translated, “stop grieving.” The personality of the Holy Spirit is here clearly implied; only persons can be grieved. For the manner in which the Holy Spirit may be grieved see on Matt. 12:31.

Sealed. As in ch. 1:12, 13 believers were said to be sealed “in Christ,” so here they are said to be sealed in the “holy Spirit” (see on Eph. 1:13; cf. 2 Cor. 1:22). For the significance of the seal see on Rev. 7:2. The reception of the Holy Spirit at conversion is God’s authentication that the believer is accepted, that the approval of Heaven rests upon his choice and experience.

Unto. Rather, “with a view to.” It is hoped that the believer will persevere and that he will be glorified. This can be only if he holds “fast the confidence and the rejoicing of the hope firm unto the end” (Heb. 3:6). The act of sealing does not forever guarantee salvation, for it is possible to sin against the Holy Spirit and thus forfeit redemption (see on Matt. 12:31; cf. on Heb. 6:4–6). The sin for which there is no pardon comes as a climax to a series of grievings. It is important therefore to guard against even a single act of grieving.

Redemption. See on ch. 1:14.

31. Bitterness. Gr. pikria, “bitterness,” that is, metaphorically, of temper, character, and disposition. An embittered person is in a state of continual antagonism to his fellows, thus lacking unity with them (cf. Acts 8:23; Rom. 3:14). For a catalogue of evils similar to those listed here see Col. 3:8.

Wrath, and anger. Gr. thumos kai orgeµ. Thumos denotes a momentary furious and excited state of mind; orgeµ, a permanent condition of resentment and enmity (cf. on Rom. 2:8).

Clamour. Gr. kraugeµ, “an outcry,” “loud quarreling.” The quarrel between Pharisees and Sadducees over the doctrine of the resurrection was a kraugeµ (Acts 23:9).

Evil speaking. Gr. blaspheµmia, “blasphemy,” “slander,” “railing.” Clamor soon becomes slander in an effort to ruin the reputation of others. All the evils mentioned in this passage tend to disturb the unity of the body of believers, raising barriers between those who should be drawn together by virtue of their common citizenship in heaven.

Malice. Gr. kakia (see on Rom. 1:29). Some see a natural order in Paul’s list of evils: Bitterness soon becomes a passionate and explosive wrath, wrath merges into a persistent anger, anger leads to unseemly brawling, brawling is always accompanied by abuse or slander, and all of it springs from a satanic malice lodged in the hearts of men. All of them are to be put away; they are all part of the works of the flesh (Gal. 5:19–21).

32. Kind. Gr. chreµstoi, “gentle,” “gracious.” Simple kindness or gentleness (chreµstoteµs) is one of the profoundest recommendations of the Christian, and is a fruit of the Spirit (Gal. 5:22). It is the opposite of the malice of Eph. 4:31. By a spiritual alchemy, conversion changes malice into kindness.

Tenderhearted. Gr. eusplagchnos, “compassionate,” “tenderhearted.” The word is translated “pitiful” in Peter 3:8. Compare the expression “bowels of mercies” (Col. 3:12), which implies a tender regard for the weaknesses and needs of others. A callous indifference to suffering is wholly incompatible with the Christian spirit (cf. Luke 6:36; Phil. 2:4; 1 Peter 3:8).

Forgiving. Kindness and tenderheartedness profit little unless they are given expression in the forgiving spirit. Kindness may be merely a kind of courtesy or politeness if it is not willing to take the step of forgiveness. The forgiving spirit is more than an ideal or even a virtue; it is a certain attitude of heart and soul.

The Lord Himself is the only model we should attempt to follow (Matt. 6:12; Luke 6:36). Forgiveness for men was purchased at infinite cost, whereas it costs men nothing, except the sacrifice of some personal pride, to forgive others. Our forgiveness is to be measured against the divine forgiveness (cf. Matt. 18:32, 33), a fact that becomes the more startling the more it is pondered.

For Christ’s sake. Literally, “in Christ,” the key phrase in the epistle (see on ch. 1:1). There is no basis for the translation, “for Christ’s sake.” Such a reading gives support to the unfortunate concept that the Father had to be persuaded by Christ to give up His harsh intentions toward the sinner before forgiveness could be exercised (see 2 Cor. 5:19; see on Rom. 5:10).

You. Important textual evidence may be cited (cf. p. 10) for the reading “us.”

Ellen G. White comments

1 9T 276

1–3ML 39; RC 65

1–65T 239, 292

3 ML 276; 9T 197

3–5GC 379

5 9T 196

7 COL 149; ML 37

7, 8 COL 327

8 DA 786; EW 190

8–168T 176

11, 12 MM 249; 8T 170

11–13DA 362; ML 38; TM 29; 3T 446; 5T 237; 6T 48, 243, 291

11–15TM 52

12, 13 GC viii; TM 406

13 AA 49, 284; AH 213, 298; CH 594; CSW 30, 106; CT 491; Ev 337; FE 167, 199; GC 470; GW 283; ML 101; MM 32; MYP 16, 45; SC 67; 2T 237; 3T 446, 559; 4T 359, 367, 556; 5T 105, 252, 264, 265, 267, 309, 484, 577, 597; 7T 24; 9T 48, 153, 184

13, 14 AA 470

14 Ev 362; GW 289; 1T 418; 3T 427; 4T 74; 5T 80, 273

15 COL 67, 97; SC 67, 75, 81; TM 288; 1T 353; 3T 46; 4T 367; 5T 393, 500; 9T 160

16 TM 27; 7T 131, 174

17, 18 AA 470

17–195T 171

18 DA 764; 2T 138; 4T 147

19 1T 189

22–244T 92; 5T 172

23 FE 182

24 CS 28; Ed 27; MH 163; 2T 484

25 Ed 286

26 TM 101

28 CS 122; EW 58, 95; 1T 206

29 AH 435; COL 336, 337; GW 122; MB 69; ML 114; 2T 302, 316

30 CH 561; GW 98; MYP 387; 1T 124; 2T 263; 3T 73, 265; 4T 410, 491, 493, 626; 5T 120, 310, 365; 8T 56

32 EW 26; MB 114; ML 235