Ephesians Chapter 4.

Ephesians Chapter 4.

Kenneth Lee argues that baptism has a foremost place.  Baptism is the Divine act by which union with Christ is accomplished.  Paul places alongside of such fundamental spiritual realities as "One Lord and one faith." (4:5). There can be nothing merely symbolical about a rite which is placed on such a pinnacle.

           

4:1.  `Oun' - a practical deduction is now to be drawn from all the lofty principles before enunciated.  Meekness etc.  The noblest type of man conceivable is now a gentleman.  The poet Wordsworth uses the phrase "magnanimous meekness."  This is a Christian phrase.  It is a glaring contradiction to Aristotle's, `megalpsuchia'.

           

Christian doctrine stands in the most intimate union with life.   

`Parkalo' - "I comfort," i.e. strengthen by fellowship.  It implies encouragement, the invigoration of a cheering presence beside one.  "I call on you."  It is the rousing call of a leader to his followers, and the mention in the same breath, without hint, or reluctance, or shrinking, of his personal sufferings, carries with it appeal to those "heroic instincts" which slumber surely in every human soul, and invest difficulties and dangers with attractiveness.  This is the inspiring tone in which once and again the apostle refers to his sufferings.  He no more dreams of apologizing for them than soldiers would dream of apologizing for their wounds.  He holds out no promise to any immunity from suffering, and hardly glances at the thought that the prospect of danger might be a deterrent from.

           

`Ego' - he lays stress on the fact that it is he who thus rallies them.  He knows the life to which he calls them, no exception had been his from the hardships and dangers of it, but in a tone of unfaltering confidence he "calls them along. "The appeal was not to what was poor and selfish in them, but to whatever of best and bravest, was in their nature.

           

`Odesmios en kurion', - he is really enfolded in the Lord, though apparently in the grasp of Caesar.  Deprived of liberty, exposed to annoyance and danger, he wholly disregards the human agents and, excluding every element of chance or misfortune, he describes himself as surrounded by the Lord, not to be reached but through Him and enduring only what He appointed.  The title "Lord" is significant.  The secret of resignation and courageous endurance is in it.  All is ordered and ordered aright.  Everything is under His perfect control.  In 3:1 it is "the prisoner of Jesus Christ."

           

He describes himself as "the prisoner," not appealing to pity, but as conscious of high consideration and extended influence that would be due to him in such a position.  And it was with a voice unfaltering that he called from the prison as he had called in the days of his liberty.  Earthly trouble had not altered his estimate of the "blessing of the Spirit in the heavenlies," neither should it alter theirs.  Still, though a prisoner, he calls them along.

           

`Peripatesai' - the aorist shows life as a completed whole.

           

4:2.  Compare with Aristotle's "great-souled man." Lawlessness (inward).  Meekness        (outward).

           

This lowliness is not based so much on consciousness of ill - desert - that is to confound "humility" and "humiliation".  The exhortation to a gentle, gracious, unassuming manner and bearing is based on the foregoing assurance of the unspeakable dignity now conferred upon them.  Greatness in the light of Christianity is measured by the desire to render, not by the power to exact service.  Graciousness is now recognized as the highest of all attributes of royalty.  It is natural and seemly in Christians to be void of the vulgarity of self-assertion and to bear themselves with unassuming modesty.

           

Far from including a low estimate of self, founded on the consciousness of guilt and meekness, `ta peinophosune' involves entire absence of self-consciousness - it is that self-oblivion which is only free from doubt or fear as to their standing, that they can act and speak at all times naturally, without regards to appearances.   It is a disposition that is free from the touchiness of vanity.  There is nothing real in the greatness of him who must always be standing on his dignity, who confines his attentions to his social superiors and is unmannerly to the lowly and obscure.  He is not great, but tries to seem so.  The truly great are always gracious and the measure of their greatness lies in their ability and power to stoop, not with offensive condescension or irritating airs of patronage, but with meek and unaffected grace.   Phil.2:5-8, only one who was great could afford to stoop so low.  Grace is the measure of true greatness.

           

`Meta makrathumias'.  The mental attitude towards those that have injured us.  The temper enjoined is godlike.  It is widely different from the disdainful ignoring of, in Aristotle's "great - souled - man," `anechomenoi allelon en agape'. 

           

"Mutual forbearance."  A readiness to make allowance for each other, to tolerate and to put up with each other.  The idea is of self-restraint, not only under sense of wrong (makrothumon), but under the strain of friction of social intercourse.  The mutual forbearance is not to be in a spirit of contemptuous indifference, or of an irritating, disdainful composure, but in love.

           

F.C.Synge - Commentary:-

           

4:2.  The Christian is above all things humble.  He is humble because he is a redeemed sinner.  He is humble and therefore on his guard against the deadly sin of self-respect.  Self-respect has clothed itself in fine raiment and parades as a virtue, whereas it is a deadly, a poisonous, a strangling sin.  Before God we must rid ourselves of every shred of self-respect.  Humble because aware that without humility, I fall all at once into freedom from God, that freedom from God involves slavery to sin.  Humble because pessimistic about myself, humble because gladly aware of the extent of God's mercy.  Humble towards my fellows.  Are they sinners?  So am I.  Humble and therefore long-suffering.  Chapter 4:2-3 speak of the duty of mutual respect.  Paul asks for forbearance, sympathy, tolerance and courtesy.

           

Lowliness.  Phil.2:3.  See Rom.12:3; Psa.130:2 LXX.  The cognate adjective in Classical Greek, meant `low-mindedness, or meanness'.   Compare "the poor in Spirit," of the first beatitude. "Meekness," in our attitude to men.  It corresponds to the third beatitude.  (Matt.11:29). "Long-suffering," " forbearing," - our attitude to men in response to his treatment of us:  both to fellow Christians and to all men, but here mainly to fellow Christians.

           

4:3.  The Hebrew notion of a family soul helps the elucidation of the oneness of the spirit.  The Hebrew family was not only of one blood, but of one soul.  There is no physical oneness in the Christian community; there were black skins and white skins, bond and free, masters and slaves, Jews and Gentiles.  But the family soul permeated all that must be guarded.  This family soul, this oneness of the Spirit, this spiritual unity is assuredly a gift of God, the outpouring of the Father-hood upon His sons, the building of Father and sons into one family.

           

"Giving diligence," - making a quick and serious effort.  It will be a difficult task, - to preserve intact the unity which the Spirit realized by uniting Jew and Gentile (2:14-22).

           

"Bond of peace."  The word `bond' is a strong form, not a hampering but a strengthening bond.  "Of peace," of peace which "He who is our peace," created (2:14-15).

           

`Spoudazontes'.  The word expresses haste, eagerness, and strenuous effort.  The word implied that the endeavour may not always be successful (Rom.12:18).  Peace may be secured at any cost, but not "the peace" which here is contemplated, within the confines of which the unity of the Spirit is to be kept.  "Of the peace," i.e. which is described in 2:14-17.  That which Christ made and preached.

           

4:4-6.  Resolution of the unity into a sevenfold strand. The word `one' reiterated in the verses which follow, indicates not a centre, but a circumference.  The emphasis rests not on singularity, but on unity: not exclusiveness, but on inclusiveness.  Paul's purpose in writing "one faith," e.g. was not to deny that there are other faiths;  it was to insist that all Christians are united because within that faith, a well-known hymn of orthodoxy with its refrain, "One Church, one faith, one Lord," is unimpeachable.  Nevertheless, as an interpretation of 4:5 it is irrelevant.  Paul is not informing Christians what they were to believe, they knew that He was telling them of the unity which their profession of faith required of them.

           

"Who is over all and through all and in all," - so that you all share in a still wider unity.

           

Verses 4-6 is a description of unity.  Within the unity there is a very great diversity, with great variety of gifts.  Each Christian must realise the value of his brother's gift.  (We can hardly work together for unity unless we realise the value of our brother's gift.  LHB).  These verses are also a rhythmical description of the unity intentionally sevenfold to indicate its completeness, semi-consciously Trinitarian.  "One Lord," see 1.Cor.8:5.  "One baptism," not many baptisms as among Jews.  "One God," the ultimate source of the unity.  Above all - in His transcendence, - through all His creative activity, - in all, as the inspiring power.

           

The word `all' may be neuter:  "all things," as well as "all men," but as the thought is of conscious allegiance of men to the Lord, it is more probably masculine.

           

4:7. "Grace,"  the measure of the gift is the freewill of the Giver.  Psa.68:18  connects an ascension with a "gift-receiving," and that not for self-aggrandisement, but for distribution to others.

           

This unity is not a machine-made uniformity, there is a living variety.  Paul speaks here of the universal and occasional kinds of ministry, the permanent local ministries of presbyter and deacon.  This purpose of all these ministries is to equip the saints (all members) to be ministers and to help to build up the body of Christ.  The work of the ministry belongs to the whole Body of Christ.  So will the Church grow to manhood and not be fickle and gullible, like children.   - Macphail.

           

No man in his fragmentary self-hood can conceivably attain unto "the fullness of God."  It is in the collective Church alone that God's consummate glory will be seen. 

           

Miller translates verse 7, "according to the measure of the gift consisting of Christ."  The grace imparted, is according to each individual's gift.  Each is given grace for the use and development of his own gift, not for the use of the gift of another.  Miller quotes well from Emerson on Greatness.

           

"But unto each one of us."  From the `Oneness' Paul's thoughts turn to the diversity within the Unity.  Paul shows that diversity ministers to the unity, and is controlled by the Unity.  At first sight, this verse seems to suggest that some have received more grace than others.  This however, is an impossible conception in Pauline theology.  For Grace is not a commodity of which a greater or smaller quantity can be bestowed.  It is God's favour, the opposite of His wrath or disgrace.  The favour of God cannot vary in quantity and quality.  That which varies is the measure of the gift of Christ.  Having been placed by God within His Grace, within the sphere of salvation, we may receive gifts from Christ which vary in their range and character.  By way of proof, Paul quotes Psa.68:18.

           

4:7-16.  But the unity is not uniformity.  It is more than consistent with, it imperatively demands the freest, most unhindered play and development of characteristic human differences.  It calls for a vigorous cultivation of the individuality of every member of the body.  The higher the order of existence, the greater is the individualization which marks it.

           

4:8.  "He saith," i.e. God or perhaps Scripture.  The quotation may possibly be from some Christian hymn based on Psa.68, or directly from Psa.68., that is a poem in honour of some deliverance by Jehovah of His people, when He was regarded as coming down from Heaven, capturing His foes, distributing His spoils among His followers.  "He led captivity captive," may well include both "rebellious men" and also "all spiritual powers of evil."

4:9-10.  "Now this He ascended."  These verses are to be regarded as a footnote in the Rabbinic manner.  They add nothing to the immediate argument.  They assert Paul's faith in Christ, the Son of God Incarnate, and express his theme of the unity of all things in Christ.

           

4:9.  An application of the Psalm to Christ. "The lower parts of the earth," might mean Hades, but most likely the genitive is explanatory, "the lower parts which are the earth," and reference is to the `Incarnation'.  See Psa.139:15., "curiously wrought in the lowest parts of the earth," i.e. "in my mother's womb."

           

But the word `first', "He descended first," of the A.V. is not the best text.  If it is omitted the reference will be to the Ascent followed by the Descent on the day of Pentecost.

           

4:11-13.  The RV. obscures the theme, for it tends to emphasize the variety of the officials at the expense of the purpose for which they are appointed.  Rather, Paul meant, "He gave for the perfecting (equipping) of the saints, the apostles, the prophets, the evangelists, the pastors and teachers, unto the work of the ministry etc."  The diversity moves towards unity.  Diversity is not an obstacle to unity.  The various individuals must subordinate their gifts to the work of the unity.  Paul had in mind a unity far more profound than the exclusiveness of orthodoxy.  It is not a oneness of uniformity, or of orthodoxy, but a spiritual oneness cemented and bound by Him who is peace.

           

4:11.  "Some to be apostle," not "some apostles," and not dative "to some."  These titles are not exactly offices in the Church, but different functions.  "He gave," not "he gives."  The Pentecostal gift had the gifts of all times and of all lands in it.  The gifts themselves are not things, but "persons."  He works by men.  Paul arranges  and classified these workmen.  The list is not exhaustive, it is a specimen list.  Compare 1.Cor.12.  This gift of men to men for men by Christ in Heaven.  Paul distinguishes between an ultimate and an immediate object. - Vaughan.

           

4:12.  "For the perfecting."   The word applies equally to the restoration of those who have fallen.   Gal.6:1; Matt.4:21), and to the completion of what is good as far as it goes, (1.Thess.3:10; 2.Cor.13:9).  "For the integration of the saints."  The idea is of an articulation of members now scattered, and sundered.  A restoring to right relations.

           

4:12-13.  Dr. Moule admits that here  `pleroma' is brought into contact with Christians and gives some support for Robinson's interpretation of chapter 1:22-23.  Moule says that in 4:12-13, it is natural to take "unto the measure of the stature of the `pleroma' of Christ," as identical in meaning with the proceeding phrase, "a full grown man."  So "that the measure of the stature of the fullness of Christ," may mean "the full height of spiritual maturity," represented by Christ's completeness, Christians are destined to rise in Christ, we can take it as, "the full height demanded of men by Christ."  (Moule in Sc.J.Th.).

           

4:13.  `Mechri katantesoen', "until we shall have met together."  What in 1:23 was a statement of fact is now a standard of attainment:  the church is to attain to the measure of the maturity of the `pleroma' of Christ.  It is to attain to the measure of the maturity of the attributes and powers of Christ completely fill it and it is, in actual fact, the `pleroma' of Christ. 

           

"A full-grown man."  `Aner teleios'.  This is to begin a corporate interpretation.  For the subject of verse 13, is not `pantes', but `oi pantes';  There is almost a contrast between the one `aner teleios' and the many `nepioi' of the following verse - excessive individualism is a sign of childishness;  unity is a sign of perfection;  We are to grow out of our individualism into the corporate oneness of the full grown man.  "The full grown man," is explicitly described as Christ.  The full grown man in his maturity is compared with Christ, by whom he is filled.  To grow up (aaxano) is to achieve maturity, to become an adult, to attain to the perfect man.

           

But the Church does not merely grow up, it grows up into Christ.  This surely implies more than that the Church grows up to resemble Christ.  We grow up into Him into all respects ("all things," as adverbial accusative).  The supply from the Head is regarded as coming through the individual members. - Best.

           

Lock Commentary:- 

           

The moral appeal springs directly out of the doctrinal statements.  Unity is the keyword of this section.

           

"Till we all attain to." - The metaphor is from a voyage, reach our journey's end.

           

"Unto a full-grown man," not "unto full-grown man."  That would be true also, but would lay stress on individual differences: here the stress is on the collective unity.

           

4:14.  Spiritual childhood is a necessary stage through which to pass, but not a stage in which to stop.  Here they are described as frivolous and light minded, an easy prey to tricksters.

Kebeia' etc.  In the gambling of men, in unscrupulousness.  Moral levity leads to roguery.

           

`Pros ten methodeian' ect.  "Unto (i.e. towards this final result) the systematization of error."

           

"Tossed to and fro and carried about."  - The metaphor of a voyage.  "Sleight," - dice-playing, gambling.  It implies recklessness, cunning, trickery, the attempt to draw others from straight forwardness.  "After the wiles of error," - the deliberate plans, the careful scheming to entice you, perhaps including the thought of tampering with the truth.

           

4:14-15.  `Kephale' is used as though it were `kephalaion'.  It means the completion, the whole, the fulfillment.

           

4:15-16.  "In love." - The meaning is not that we are to grow more loving, but we are to grow within the realm of God's love, a redemptive, reconciliatory, and a unifying force.

           

4:15.  `Kephale'.  The meaning `Ruler' does not suit here.  Here `kephale' = `arche'.  It is the body developing from its "beginning."  `Arche' i.e. the origin or principle of its being. - Bedale.

           

Truth and love should mutually condition each other.  It is an easy thing with some people to be truthful.  It is an easy thing with other people to be tender.  "Oh how few is the apostolic saying descriptive in both its parts." - Vaughan. Growth into Christ results in perfect union with Christ.

           

"Speaking truth."  But more widely, "dealing truth," "being in all things truthful, sincere, real in the Spirit of love."  "Doing truth."

           

4:16.  "Out of whom."  As the seat and source of life and energy.  A body is truly a unity when all parts perform their function with a single purpose.  The stress on unity is now followed up by stress on the contribution of each part to the unity.

           

"Supplieth."  The Greek word for "supplying" was originally used of the liberal act of a citizen contributing to the expenses of the chorus in a play at the theatre:  It had come to mean "to furnish" or "equip" for any purpose. 

           

"According to the working." - Not simply according to the function of each, but according to the effective working, the effort which each part makes. The law of growth for the individual, is this:  that he should learn more and more to live as a part of a great whole.

           

4:17.  Moral appeal based on preceding doctrine:  partly negative, not like the Gentiles, not as unwise, but mainly positive, as imitators of God.

           

A comparison of standards appeal to is suggestive:-

a.  Not as the Gentiles.  4:17.    

b.  As members of one another. 4:25.

c.  As beloved children. 5:1.        

d. As becometh saints.                  5:3.

e.  As children of light.  5:8.      

f.   As wise.                              5:15.

g.  As unto the Lord.     5:22;   6:5,7.

           

"Vanity," - `aimlessness'.  They did not grasp the true purpose of life.

           

4:18.  "Darkened," - alienated - the passives imply the action of God Himself;  so also does the "hardening" of their hearts: but this was the result of their own action;  they were ignorant when they might have known more;  they had given themselves up to evil lives.

           

"The life of God." - The life which God gives, but which is His own life, given out to man.

           

4:19.  "Greediness."  The word `pleonexia' may rather here mean, "ritual fornication."  Notice the strength of the condemnation:  they have deadened their conscience and do not even feel its stings. 

           

"Lasciviousness," - unbridled wantonness, - (the word suggests either violence or sensuality).

           

4:20.  "Learned."  The Christian revelation is neither a dogmatic system nor an ethical code, but a Person and a Life.  "The Christ" learned is not only possessed, but understood - realized in the significance of His Work and His relationship to the Father and the Spirit, and to men - the sum and the centre of the Divine counsel for the world.   Unlike all other teachers, He was what He taught men to be.

           

"Learned the Christ."  The standard of all teaching must be truth as seen in the historic life of Jesus, that life which is still existing in Him and is given forth to us.

           

4:20-21.  To learn Christ is to learn the whole range of the Good News:  The Incarnation, Redemption, Reconciliation, the Re-Creation of all things in Christ.  To learn Christ involves an uprooting from Gentile ways; it involves obeying His call and His commands.

           

4:22-24.  Christ requires different selves, not merely better selves.

           

4:23.  `Ananeousthai', "Ye be renewed."  The force of `ana' - is to be preserved.  There is to be a constant restoration of youthfulness, a continual rejuvinescence, as contrasted with the effeteness and withering of the old man.  Macheren said, "A Christian life on earth solves partly, a Christian life in heaven solves completely, the problem of perpetual youth."

           

4:24.  Adam was created in innocence, this in righteousness and holiness of the truth.

           

4:25.  If you are angry don't work it up, seek reconciliation as soon as you can, don't give the Devil room to play. - Macphail. Sc.J.Th. 

           

Unity. - "We aim not at compromise for the sake of peace, but at comprehension for the sake of truth." - Macphail. Lying and deceit tend to separate believers.   Zech.8:16, "These are the things you are to do:  Speak the truth to each other, and render true and sound judgment in your courts; do not plot evil against your neighbour, and do not love to swear falsely.  I hate all this," declares the Lord.

           

4:26.  "Be ye angry and sin not." - a quote from Psa.4:5. LXX., an evening Psalm:  Let not the sun go down on your wrath." see Deut.24:15. 

           

The Pythagorean rule was that if any of their members abused another in a moment of anger, they must before the sun goes down shake hands and become reconciled.  Abrahams refers to a Jewish Rabbi, who every night on going to bed said, "Forgiveness be to all who have troubled me."

           

"Your wrath." - The word implies a groaning feeling, "exasperation," make up your quarrel, or you will find what is now only a feeling of irritation to be a settled mood of anger tomorrow." 

           

4:27.  "Leave no room for the Devil who enters by the smallest crack of disunity."  The Devil means "Slanderer."  As Revelation tells us, (12:9-10), the "Accuser of the brethren."

           

4:28.  AV. and the RV., "Let him that stole," is wrong.  It is "Let the thief steal no more."  Paul is addressing the Christian thief.  "Him that stole," or "him that steals," who supports himself by constant thefts. "But rather let him labour unto weariness."

           

4:29-30.  The speech of the Christians must be, not rotten, corruptive, disintegrating, but constructive.  Verse 30, still refers to speech.

           

4:29.  "For edifying as the need may be," or better, "the building up of the need," meaning, "the improvement."  This may refer both:-

           

1/ To ordinary conversation: there is an awkward silence, a gap, something has been said which shocks or annoys: the Christian turns the conversation or says some soothing words: the hearers are pleased, the gap is filled:  and also:-

           

2/  To public speaking in the assembly, never to be worthless, aimless, always devoted to meeting some special need of the hearers, giving them edification, comfort, consolation, 1.Cor.14:3. 

           

It is said that Pericles, before making a speech in the Athenian Assembly, always prayed to the gods that no word might fall from his lips which did not suit the need of the moment.

           

"That it may give grace," i.e. pleasure, but more than pleasure, the uplifting power that pleasure brings, Col.4:6;  Lk.4:22.

           

4:30.  "Grieve not the Holy Spirit." - The reference is mainly to speech.

           

4:31.  "Bitterness and malice."  Describe the temperament, - either in relation to itself, "soured, irritable," or in relation to others, "uncharitable, resentful," - out of which may spring at any moment a fit of passion (wrath) leading to violent, uncontrollable language (clamour), or a settled anger against some person which may lead to constant abuse (railing).

           

4:31-32.  Anger means outbursts of bad temper, and wrath means a settled emotion, steady hostility.  All things which shatter unity are to be put away. _ Synge.

           

4:32.  "Tender hearted."  The word which Classic Greek meant, "stouthearted, courageous," has in the light of Christ's life become "tender-hearted, forgiving each other."  This is the central thought, but the word will include that of all free giving, giving freely of your own gifts to each other, as God in Christ gave freely of His gifts. - Lock.

           

"Forgiving yourselves."  Present tense.  Our duty of reciprocal forgiveness is continual, unceasing. -H.G.Miller.

           

4:  The Church ought to show people how to live together, it often teaches them how to quarrel. - J.R. Macphail.

           

Body.  Two wrong uses of the word `body'. :-

           

a.  We speak of members making up a body.  Such membership is a loose association of people who choose to act together now and then for a particular purpose.  In that sense we may speak of the Church as the Body of Christian people.  To Paul the Church is not a body of people, it is the body of Christ and our membership in the body is no mere metaphor.  We are Christians only in so far as we are limbs or organs of a single living organism.  A piece of wood is joined to others so as to become the leg of a table; if the table is broken up the piece of wood is practically what it was before.  But if a limb of a body or a tree is cut off, it dies.

           

b.  The other misleading use of the word `body' is to speak of body as opposed to spirit.  "There is one Body and one spirit."  To the Hebrews man is an animated body, not an incarnate soul.  A man does not have a body, he is a body.    A spiritual minded man is not impractical. - Macphail.

           

4:  His ascension symbolised His claim to world-Sovereignty and guaranteed His universal presence.  Psa.68:18.RV. - "Received gifts from men," i.e. the tribute of conquered enemies.  "He gave gifts unto men," i.e. the royal largeness of the Conqueror.

           

Alexander sought to unify the world on the basis of a common culture.  It was on the foundation of this cultural unity that Rome built her basis of common law.  It was outwardly a success.  The world was standardised, but it was not spiritual unity.  There was no positive unifying force to bind them together in unity of spirit.  Underneath the superb surface there was a spiritual emptiness.

           

The Church gave the Empire a soul.  The whole stress of the New Testament is essentially on conduct, not on cultus.

           

4:  No heart is pure that is not passionate.  A character incapable of anger lacks one essential of true manhood.  Paul, seeking to shake them from complacency, urges them to learn to be angry.  Only there is a true and false expression of it.  Real anger is a divine quality:  bad temper and personal resentment are at best merely babyish.  Let them be angry, but not peevish.  Don't go sulky to bed like silly children; that is simply asking the devil to come in and break up the brotherhood.

           

4:  It was Christianity which first taught the world that there may be a dignity in manual work. - Barry.