Lectionary Calendar
Saturday, July 19th, 2025
the Week of Proper 10 / Ordinary 15
the Week of Proper 10 / Ordinary 15
video advertismenet
advertisement
advertisement
advertisement
Attention!
StudyLight.org has pledged to help build churches in Uganda. Help us with that pledge and support pastors in the heart of Africa.
Click here to join the effort!
Click here to join the effort!
Bible Commentaries
Bengel's Gnomon of the New Testament Bengel's Gnomon
Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Bengel, Johann Albrecht. "Commentary on Ephesians 4". Bengel's Gnomon of the New Testament. https://www.studylight.org/commentaries/eng/jab/ephesians-4.html. 1897.
Bengel, Johann Albrecht. "Commentary on Ephesians 4". Bengel's Gnomon of the New Testament. https://www.studylight.org/
Whole Bible (53)New Testament (19)Individual Books (17)
Verse 1
Ephesians 4:1 . ὠδÎÏÎ¼Î¹Î¿Ï , the prisoner ) The bonds of Paul were subservient to the calling of the Ephesians; and these ought to be so affected by them (his bonds) as to delight Paul with their obedience; a striking instance of feeling , á¼¦Î¸Î¿Ï . á¼Î½ ÎÏ Ïίῳ , in the Lord ) construed with prisoner . Ïá¿Ï κλήÏεÏÏ , of the vocation ) Ephesians 4:4 . This is derived from ch. Ephesians 1:18 ; nay, rather from ch. 1, 2, and 3. [ For the second part of the epistle begins here, comprehending exhortations, and especially those which flow from the doctrine already discussed . V. g.] Comp. Colossians 3:15 .
Verse 2
Ephesians 4:2 . ÎεÏá½° μεÏá½° , with with ) To these refer the two following participles, á¼Î½ÎµÏÏμενοι , ÏÏÎ¿Ï Î´Î¬Î¶Î¿Î½ÏÎµÏ , forbearing, endeavouring diligently , which, being in the nominative, depend on the preceding imperative implied, walk ye . [ The man, who is affected, as he ought to be, with a sense of the Divine calling, will be found to be adorned with the virtues mentioned in this passage , 1 Peter 3:9 ; Philippians 1:27 . V. g.] ÏάÏÎ·Ï , with all ) To be construed also with meekness [ ÏÏαΰÏηÏÎ¿Ï ] (as well as with ÏαÏεινοÏÏοÏÏÎ½Î·Ï , lowliness ), Colossians 3:12-13 . ÏαÏεινοÏÏοÏÏÎ½Î·Ï , lowliness of mind ) From a sense of grace, Romans 11:20 . á¼Î½ á¼Î³Î¬Ïá¿ , in love ) In the bond of peace , Ephesians 4:3 , corresponds to this expression. “In love” occurs again, Ephesians 4:15-16 . And here, love is preached [inculcated]: faith , in Ephesians 4:5 ; hope , in Ephesians 4:4 .
Verse 3
Ephesians 4:3 . ΤηÏεá¿Î½ , to keep ) Even where there is no division, there is need of admonitions. Ïὴν á¼Î½ÏÏηÏα , the unity ) So far as we are concerned, for the Holy Spirit in Himself remains one , Ephesians 4:4 . á¼Î½ Ïá¿· ÏÏ Î½Î´ÎÏμῳ , in the bond ) The bond , by which peace is maintained, is love itself; Colossians 3:14-15 .
Verse 4
Ephesians 4:4 . á¼Î½ Ïῶμα καὶ á¼Î½ Ïνεῦμα , one body and one Spirit ) In the Apostles’ Creed, the article relating to the Church properly follows the article relating to the Holy Spirit. καὶ á¼Î½ , and one ) Spirit, Lord, God and Father: the Trinity; comp. the following verses. á¼Î½ μιᾷ á¼Î»Ïίδι , in one hope ) The Spirit is the earnest , and therefore the hope of the inheritance is joined with the mention of His name.
Verse 5
Ephesians 4:5 . Îία ÏίÏÏÎ¹Ï , á¼Î½ βάÏÏιÏμα , one faith, one baptism ) into Christ, the Lord. Sometimes baptism, sometimes faith, is put first; Mark 16:16 ; Colossians 2:12 .
Verse 6
Ephesians 4:6 . ΠάνÏÏν , of all ) This word occurring thrice, and Ïá¾¶Ïιν presently after, both are masculine; for all are reduced to unity [are brought together as one, under the one God and Father]. á¼Ïá½¶ ) high above all with His grace. διὰ ÏάνÏÏν ) Working throughout all, through [by means of] Christ. á¼Î½ Ïá¾¶Ïιν , [56] ) in all dwelling, in (i.e., by ) the Holy Spirit.
[56] ABC Memph. read á¼Î½ Ïá¾¶Ïιν only. DG fg Vulg., both Syr. Versions, Iren., Firmilian ad Cypr. 150, Hilary, add ἡμá¿Î½ . Rec. Text, with no very old authority, reads á½Î¼á¿Î½ . ED.
The larger Ed. had preferred the omission of the pronoun, whether á½Î¼á¿Î½ or ἡμá¿Î½ ; but the Germ. Vers., following the decision of the 2d Ed., received the pronoun ἡμá¿Î½ . E. B.
Verse 7
Ephesians 4:7 . Îá½² , but ) The antithesis is the word one [ Îµá¼·Ï ÎÏÏÎ¹Î¿Ï and á¼Î½ βάÏÏιÏμα , Îµá¼·Ï ÎεÏÏ ] in the foregoing verses. [57] á¼Î´Ïθη , has been given ) This is taken from the psalm in the following verse.
[57] i.e . Though there is one Lord, etc., to us all , yet to each of us there is given grace according to, etc. ED.
Verse 8
Ephesians 4:8 . Îεγει , he says ) David, nay, rather God Himself, Psalms 68 :(19) 20, á¼Î½ÎÎ²Î·Ï Îµá¼°Ï á½ÏÎ¿Ï , á¼ ÏμαλÏÏÎµÏ ÏÎ±Ï Î±á¼°ÏμαλÏÏίαν · á¼Î»Î±Î²ÎµÏ δÏμαÏα á¼Î½ á¼Î½Î¸ÏÏÏῳ . Some also in the LXX. read á¼Î½Î±Î²Î¬Ï . But in the version of the LXX. that reading is generally inferior, which too closely agrees with the text of the New Testament, because it has been (probably) made to be in conformity to it. á½ÏÎ¿Ï , on high ) So the heavens are called in Hebrew poetry; likewise in Isaiah 32:15 . á¼ ÏμαλÏÏÎµÏ Ïε αἰÏμαλÏÏίαν , led captivity captive ) A frequent repetition; for example, 2 Chronicles 28:5 . Here the forces of hell are denoted, 2 Peter 2:4 , that are opposed to men . Christ, at His ascension, led them captive; nor, however, does it fare the better for that reason with the malefactor, who is to be tried for his life, when he is led from prison to the forum or court of justice. This leading captive did not interfere with their condition in hell; [it gave them no respite from torment.] If ever there had been for them any hope of escape, that would have been the time; comp. ch. Ephesians 6:12 , and Colossians 2:15 . Nor does every ascension, but only the ascension which has captivity taken captive joined with it, presuppose and infer a descent into the lower parts of the earth. á¼Î´Ïκε δÏμαÏα , He gave gifts ) To this expression may be referred He gave , Ephesians 4:11 , and is given , and of the gift , Ephesians 4:7 . In Hebrew, ××§×ת is an abbreviated expression; to wit, Christ received gifts, which He might immediately give. Comp. ××§× , Genesis 15:9 [“Take me an heifer,” abbreviated for, Take and sacrifice to me]; 2 Kings 2:20 ; where sudden action is denoted by a concise expression; so λαβÎÏÏÏάν Ïοι , Exodus 27:20 ; Leviticus 24:2 . Ïοá¿Ï á¼Î½Î¸ÏÏÏÎ¿Î¹Ï , for men) The dative of advantage for ×××× . Gifts are of advantage, not only to those who receive them, but to all.
Verse 9
Ephesians 4:9 . Τὸ δὲ , á¼Î½Îβη , Now this fact, namely, that He ascended ) Paul proves that the language of the psalm is to be referred to Christ; and the ascension is inferred from the descent; John 3:13 . All beheld the sojourn of the Son of God upon the earth: they ought, from this fact, to have believed His ascension, which they did not see. There is a similar mode of reasoning at Acts 2:29 , etc., Acts 13:36-37 ; and especially at Hebrews 2:8-9 . The humble characteristics predicated of the Messiah were fulfilled in Jesus; therefore the glorious things also predicated of the Messiah ought to be referred to Him. καÏÎβη ÏÏá¿¶Ïον , He first descended ) Paul takes for granted the Deity of Christ; for those who are of the earth, although they did not previously descend, obtain the privilege of ascent. Îµá¼°Ï Ïá½° καÏÏÏεÏα μÎÏη Ïá¿Ï γá¿Ï ) not merely to the earth itself, but to the lowest parts of the earth [ so that through all its depths nothing did He leave unvisited; comp. Ephesians 4:10 . V.g.] The highest heavens, or all the heavens , are opposed to the lowest parts of the earth , or to all parts of the earth. Christ, by His own power, took possession of all, first of the earth, then of heaven. Men are joined with the mention of the earth; the captivity is joined with the mention of the lower parts . Ïá¿Ï γá¿Ï , of the earth ) in which men are.
Verse 10
Ephesians 4:10 . Îá½Ïá½¸Ï ) He , not another. á½ÏεÏÎ¬Î½Ï ÏάνÏÏν Ïῶν οá½Ïανῶν , far above all heavens ) A very sublime expression. Christ not only ascended into heaven, Mark 16:19 , but through the heavens, Hebrews 4:14 , note; above all heavens; the heaven [heavens] of heavens , Deuteronomy 10:14 . ÏληÏÏÏá¿ , might fill ) by His presence and operations, with Himself . Ïá½° ÏάνÏα ) all things , the lowest and the highest; comp. Jeremiah 23:24 , where also the LXX. use the word ÏληÏοῦν .
Verse 11
Ephesians 4:11 . Îá½Ïá½¸Ï , He himself ) by His supreme power. This αá½Ïá½¸Ï is repeated from Ephesians 4:10 . Ministers have not given themselves. [ The apostle, we might think, takes a wonderful leap in descending to these from the comprehensive subject of the whole universe, just now spoken of. He no doubt has regard to the body of Christ. In like manner , ch. Ephesians 1:22 (after having just before spoken of principality, power, might, etc .) V. g.] á¼ÏοÏÏÏÎ»Î¿Ï Ï ÏÏοÏήÏÎ±Ï Îµá½Î±Î³Î³ÎµÎ»Î¹ÏÏá½°Ï , κ . Ï . λ ., apostles prophets evangelists , etc.) Inferior offices might be conjoined with the highest grades; for example, the apostle John acted at the same time as a prophet when he wrote the Apocalypse, and as an evangelist in the Gospel; but not the contrary [“vice versa,” the highest offices joined with the lowest grades]. All the apostles had also at the same time the prophetic power. Only that the very high degree of prophecy, by which the Apocalypse was written, was peculiar to John. But prophets and evangelists were not also at the same time apostles. The prophet takes precedence of the evangelist; for the prophet testifies infallibly of the future, the evangelist infallibly of the past: the prophet derives all from the Spirit; the evangelist puts on record a matter which has been perceived by the senses of sight and hearing, and yet he is fitted for an office of the highest importance, by a gift superior to that of pastors and teachers. Workers of miracles are not added here; for their actions have now somewhat less reference to the perfecting , etc. And perhaps already, before the last days of the apostles, the gift of miracles was more rarely exercised; comp. Hebrews 2:4 . ÏοιμÎÎ½Î±Ï ÎºÎ±á½¶ διδαÏÎºÎ¬Î»Î¿Ï Ï , pastors and teachers ) The appellation of shepherd (pastor) is everywhere else given to the Lord alone. Pastors and teachers are here joined; for they chiefly feed by teaching , as also by admonition, rebuke.
Verse 12
Ephesians 4:12 . Î Ïá½¸Ï Îµá¼°Ï Îµá¼°Ï , to [ad, towards ] for for [in, for the end, unto . Engl. Vers. renders all for ]) To this refer, into, unto, unto [as respectively answering to the previous ÏÏá½¸Ï , Îµá¼°Ï , Îµá¼°Ï ], in the following verse; although to [ ÏÏá½¸Ï , ad, ‘ towards ’], and into [ Îµá¼°Ï , in, ‘unto ,’ or ‘ into ’], somewhat differ, Romans 15:2 . [58] The office of the ministry is denoted in this verse; in the following, the goal which the saints have in view; in Ephesians 4:14-16 , the way of growth; and each of these has three parts, expressed in the same order. There are three paragraphs, divided severally into three parts. The first three parts have a mutual relation; then the second three; lastly, the third; and all without a Chiasmus. καÏαÏÏιÏμὸν , perfecting [‘aptationem,’ the mutual adaptation ]) This in the greatest degree has the effect of producing unity .
[58] Îá¼°Ï á¼Î³Î±Î¸á½¸Î½ ÏÏá½¸Ï Î¿á¼°ÎºÎ¿Î´Î¿Î¼Î®Î½ , unto his good, towards edification. The former expressing the internal end in respect to God: the latter, the external end in respect to man. ED.
Verse 13
Ephesians 4:13 . ÎÎÏÏι , till ) Not even the apostles thought themselves to have reached the goal, Philippians 3:0 ; much less the Church. They had always to go forward, not to stand still, much less to fall behind. And now the Church must not contemplate from behind the idea of its own excellence, but keep before its eyes that idea as a future one, which is yet to be attained. Attend to this, ye who do not so much follow antiquity as make it an excuse. καÏανÏήÏÏμεν , till we arrive at ) This tense, following the past tense, is imperfect [He gave some apostles, etc., till, and in order that, we all might arrive at ]. This ought to have already taken place at the time when Paul wrote; for faith [which he speaks of, “the unity of the faith”] belongs to travellers. [59] οἱ ÏάνÏÎµÏ ) all , viz. the saints. Îµá¼°Ï Îá¼¸Ï Îá¼¸Ï , unto unto unto ) [Asyndeton] The repetition is without a connective particle. The natural age (life) grows up towards wisdom, strength, and stature. The things which correspond to these in the spiritual age (life), are, unity of faith, the mind strengthened [Ephesians 4:13 , ÏÎλειον á¼Î½Î´Ïα , and Ephesians 4:16 , answer to this], and the fulness of Christ . á¼Î½ÏÏηÏα , unity ) This unity is placed in friendly opposition to the variety of gifts, and to the whole body [“we all ”] of the saints; and the contrary of this unity is every wind, Ephesians 4:14 . Ïá¿Ï ÏίÏÏεÏÏ ÎºÎ±á½¶ Ïá¿Ï á¼ÏιγνÏÏεÏÏ , of faith and knowledge ) These two words both agree and differ; for knowledge means something more perfect than faith . Ïοῦ Υἱοῦ Ïοῦ Îεοῦ , of the Son of God ) The highest point in the knowledge of Christ is, that He is the Son of God. Îµá¼°Ï á¼Î½Î´Ïα ÏÎλειον , to a perfect man ) The concrete for the abstract; for unity and measure are abstract nouns: concerning perfection , comp. Philippians 3:15 . á¼¡Î»Î¹ÎºÎ¯Î±Ï , of the stature ) that Christ may be all and in all: ἡλικία , spiritual stature is the fulness of Christ.
[59] The sense seems , though not very clear, owing to Bengel’s extreme brevity, All ought to have been by this time on the one and the same path of faith . For faith is the distinguishing characteristic of those who, as travellers, are seeking to arrive at the goal. ED.
Verse 14
Ephesians 4:14 . ÎηκÎÏι ) that we may be not , as formerly and as yet. νήÏιοι , children ) ÎήÏιοι , children , are opposed to a man in the second degree, and to a young man in the first: à perfect man , who can no longer increase in stature, but yet in other respects becomes more perfect; a child , who scarcely begins to grow. ÎºÎ»Ï Î´ÏνιζÏμενοι , tossing to and fro [as billows]) inwardly, upward and downward, even without wind. ÏεÏιÏεÏÏμενοι ÏάνÏι á¼Î½Îμῳ , carried about with every wind ) outwardly [with every wind that comes from without], hither and thither, others assaulting us. ÎºÏ Î²ÎµÎ¯á¾³ , by the sleight ) A metaphor taken from the player at dice, who frames his cast of the dice, so that the numbers may always turn up which may suit his purpose. μεθοδείαν ) The Methodists of the Church of Rome are much disposed to use this word: see ch. Ephesians 6:11 [where Ïá½°Ï Î¼ÎµÎ¸Î¿Î´ÎµÎ¯Î±Ï is expressly joined to Ïοῦ διαβÏÎ»Î¿Ï ], note. Add D. Michaelis’ Inaugural Dissertation on the exertions and methods ( tricks ) of the Church of Rome. Ïá¿Ï ÏÎ»Î¬Î½Î·Ï , [60] of error ) i.e. of Satan. The Metonymy of the abstract [for the concrete: error , for the Parent of error, Satan] expresses the concealed mode of acting which the enemy uses.
[60] á¼Î½ ÏÎ±Î½Î¿Ï Ïγιᾳ ÏÏá½¸Ï Ïὴν μεθοδείαν Ïá¿Ï ÏÎ»Î¬Î½Î·Ï , “by craftiness, with a view to a methodized plan of deception.” Beng., however, because of the antithesis á¼Î½Î¸ÏÏÏÏν takes ÏÎ»Î¬Î½Î·Ï = Satan, and perhaps takes the sense thus “By the methodized craftiness of the (parent of) error.” ED.
Verse 15
Ephesians 4:15 . á¼Î»Î·Î¸ÎµÏοιÏÎµÏ , speaking the truth ) In antithesis to error [ ÏÎ»Î¬Î½Î·Ï ]. On this same word, truth , see Ephesians 4:21 ; Ephesians 4:24 . á¼Î½ á¼Î³Î¬Ïá¿ , in love ) by which the body is compacted together. Here we have the beginning [the prow], and in Eph 4:16 the end [the stern: prora puppis ]. The words, speaking the truth , and in love , are conjoined. The latter is the more simple. αá½Î¾Î®ÏÏμεν , we may grow ) This depends on that ( ἵνα ), in Ephesians 4:14 . This αá½Î¾Î·ÏÎ¹Ï , increase , [as it is expressed in] Ephesians 4:16 , comes in between the [state of] children [ Eph 4:14 ] and that of the full-grown man [ á¼Î½Î´Ïα ÏÎλειον , Eph 4:13 ]. Îµá¼°Ï Î±á½Ïὸν , into Him ) Paul has Jesus in his mind, and first says Him , and then afterwards shows of whom he is speaking. Ïá½° ÏάνÏα , all things ) supply καÏá½° , according to, in; we severally, one and all, in all things. á½Ï , who ) This refers to Christ. The Head is put in the way of a distinct clause. [61] ὠΧÏιÏÏá½¸Ï , Christ ) Ploce, [62] emphatic [ the Christ ]. For previously it had been said, into Him; though ὠΧÏιÏÏá½¸Ï is nevertheless afterwards mentioned at the end very emphatically, as if he were to say, Christ is (the) Christ . To Him all things are to be referred.
[61] Beng. seems to translate thus: “Grow up unto Him, who is Christ, the Head. ” Not as Engl. V., Unto Him, who is the Head , (even) Christ . ED.
[62] See App. The same word, Christ ( Him , Ephesians 4:15 , = Christ, Eph 4:13 ), twice put; previously as the proper name: here as an appellative, or distinguishing title. ED.
Verse 16
Ephesians 4:16 . á¼Î¾ , from ) The source of growth. ÏÏ Î½Î±ÏμολογοÏμενον καὶ ÏÏ Î¼Î²Î¹Î²Î±Î¶Ïμενον ) the body fitly joined together and compacted; the concrete for the abstract; i.e. the compacting and joining together of the body by right conformation and solid compacting together: ÏÏ Î½Î±ÏμολογοÏμενον refers to what is according to rule, so that all the parts may be rightly fitted in their proper position and in mutual relation; ÏÏ Î¼Î²Î¹Î²Î±Î¶Ïμενον denotes at once firmness and consolidation. διὰ ÏάÏÎ·Ï á¼Ïá¿Ï Ïá¿Ï á¼ÏιÏοÏÎ·Î³Î¯Î±Ï ) [“By every handle of mutual assistance.” Engl. Vers. By that which every joint supplieth ]. In the wrestling ground the á¼Ïαὶ are the means by which the antagonist to be assailed is laid hold of; for the opponents threw over each other dust and sand, so that each might be able to seize his adversary, even though the latter was anointed with oil. Here the means [handles] of mutual assistance are called á¼Ïαὶ Ïá¿Ï á¼ÏιÏοÏÎ·Î³Î¯Î±Ï . Îιὰ , by , construed with Ïοιεá¿Ïαι , makes . [63] καÏʼ á¼Î½ÎÏγειαν , according to the working ) The power ought also to be put into active exercise; comp. καÏá½° Ïὴν á¼Î½ÎÏγειαν , ch. Ephesians 1:19 , Ephesians 3:7 . But the article is wanting in this place; because he is speaking of the particular efficacy of single members. [64] á¼Î½á½¸Ï á¼ÎºÎ¬ÏÏÎ¿Ï , of each one ) To be construed with á¼Î½ÎÏγειαν á¼Î½ μÎÏÏῳ . ΤÎῦ ΣÎÎÎΤÎÏ , of the body ) The noun for the reciprocal pronoun [viz. increase of itself , á¼Î±Ï Ïοῦ ]; therefore Î ÎÎÎá¿Î¤ÎÎ is used, not Î ÎÎÎá¿ . [65] á¼Î½ á¼Î³Î¬Ïá¿ , in love ) Construe with the edifying of itself .
[63] “Makes increase by every handle of mutual assistance.” But Engl. V. joins it with ÏÏ Î¼Î²Î¹Î²Î±Î¶Ïμενον , compacted by that which every joint supplieth . ED.
[64] Whereas in ch. Eph 1:19 he speaks of the general working of God’s power. ED.
[65] The middle being reflexive, i.e . the object relating to the same person as the subject. ED.
Verse 17
Ephesians 4:17 . ΤοῦÏο αá½Î½ λÎÎ³Ï , this I say then ) He returns to the point with which he set out, Ephesians 4:1 . μηκÎÏι á½Î¼á¾¶Ï ÏεÏιÏαÏεá¿Î½ , that ye henceforth walk not ) This is an antithesis to Ephesians 4:1 . á¼Î½ μαÏαιÏÏηÏι , in vanity ) The root of such walking, departure from the knowledge of the true God, Romans 1:21 ; 1 Thessalonians 4:5 : in ( á¼Î½ ) is to be construed with they walk [ á¼Î¸Î½Î· ÏεÏιÏαÏεῠ, not with á½Î¼á¾¶Ï ÏεÏιÏαÏεá¿Î½ ]. Vanity is explained at large in Ephesians 4:18 ; walking in Ephesians 4:19 .
Verse 18
Ephesians 4:18 . á¼ÏκοÏιÏμÎνοι Ïῠδιανοίᾳ á½Î½ÏÎµÏ , Having the understanding darkened ) This verse has four clauses. The third is to be referred to the first, and in it οá½Ïαν answers to á½Î½ÏÎµÏ ; the fourth, to the second. For á½Î½ÏÎµÏ is connected also in Titus 1:16 , as here, with the preceding epithet [ Î²Î´ÎµÎ»Ï ÎºÏοὶ á½Î½ÏÎµÏ ]. The participles, darkened, alienated , take for granted, that the Gentiles, before they had revolted from the faith of their fathers, nay rather before Adam’s fall, had been partakers of light and life; comp. be renewed , Ephesians 4:23 . [66] Τá¿Ï ÎΩá¿Ï , the life ) of which, ch. Ephesians 2:5 . Ïοῦ Îεοῦ , of God ) The spiritual life is kindled in believers from the very life of God, [67] ÏÏÏÏÏιν [Engl. Vers. blindness ], hardness ) The antithesis is life: life and feeling (opposed to hardness ) exist and fail together. Comp. Mark 3:5 , note. Î ÏÏÏÏÎ¹Ï , hardness , is contradistinguished from blindness, where the latter is expressly noticed; otherwise it includes it in itself. καÏÎ´Î¯Î±Ï , of heart ) Romans 1:21 .
[66] Implying a previous state of innocence. ED.
[67] Îιὰ Ïὴν á¼Î³Î½Î¿Î¹Î±Î½ , on account of the ignorance ) This of itself is the commencement of their wretched condition. Romans 1:21 ; Romans 1:23 , [also Eph 4:28 ]. V.g.
Verse 19
Ephesians 4:19 . á¼ÏηλγηκÏÏÎµÏ ) A very significant term, in which pain ( á¼Î»Î³Î¿Ï ) is used by Synecdoche for the whole sensibility of the affections and understanding, whether painful or pleasant. For pain urges us to seek the means of a cure; and when the pain is removed, not only hope, but also the desire and thought of good things are lost, so that a man becomes senseless, shameless, hopeless. That constitutes hardness , Ephesians 4:18 . Despairing (Desperantes), in the Vulgate and Syriac Version, is worthy of consideration, and illustrates its signification. In this way ἡ á¼Î½Î±Î»Î³Î·Ïία ( insensibility ) and ἡ á¼ÏÏγνÏÏÎ¹Ï ( despair ) are conjointly noted by Chrysostom, Homil. vi., on Hebrews 3:13 . But the very word á¼Ïαλγεá¿Î½ Cicero seems to paraphrase, lib. 2. famil. Ep. 16, when he says, “Diuturna DESPERATIONE rerum obduruisse animum ad DOLOREM novum,” that by long-continued DESPAIR at existing circumstances the mind has become hardened to new PAIN. Therefore á¼Ïαλγεá¿Î½ is more than to despair . Raphelius has given a beautiful disquisition on this word out of Polybius, where, of two examples ascribed to Polybius by Suidas, the oneexists in the same words in Xiphilinus. á¼Î±Ï ÏÎ¿á½ºÏ ÏαÏÎδÏκαν , they gave themselves over ) of their own accord, willingly. ÏάÏÎ·Ï , of all ) á¼ÏÎλγεια , lasciviousness , the species; á¼ÎºÎ±Î¸Î±ÏÏία , impurity , the genus. Those who are occupied with these works of the flesh, as being hurried away (seized) with the heated desire of material objects, fall also into greediness [ Ïλεονεξίᾳ , avarice, covetousness]; and gain made by unchastity was frequent among the Gentiles.
Verse 20
Ephesians 4:20 . á½Î¼Îµá¿Ï δὲ οá½Ï οá½ÏÏÏ á¼Î¼Î¬Î¸ÎµÏε Ïὸν ΧÏιÏÏὸν , but you have not so learned Christ ) The same form of expression is found at Deuteronomy 18:14-15 , Ïοὶ δὲ οá½Ï οá½ÏÏÏ á¼Î´Ïκε ÎÏÏÎ¹Î¿Ï á½ ÎεÏÏ ÏÎ¿Ï Â· ÏÏοÏήÏην αá½Ïοῦ á¼ÎºÎ¿ÏÏεÏθε . Christ is one, [68] says Paul (comp. 2Co 11:4 ); as then you have heard Him, i.e. so you ought (in conduct) to represent (copy) Him. As [Ephesians 4:21 , καθÏÏ á¼ÏÏιν á¼Î»Î®Î¸ÎµÎ¹Î± á¼Î½ Ïá¿· ἸηÏοῦ ], which afterwards occurs, is to be referred to [ye have] not so [ Eph 4:20 ]; not so is opposed to uncleanness , Ephesians 4:19 ; if so be that , etc., to vanity , Ephesians 4:17-18 . Ïὸν ΧÏιÏÏὸν , Christ ) He uses the name Jesus , more expressly denominating the Lord, in the following verse. Jesus , most perfectly and brilliantly completed the idea of Christ .
[68] i.e . If there were some other Christ, whom you could serve and yet obey your lusts, ye might walk still as in past times. But there is only one Christ, and He, one that requireth holiness, 2 Corinthians 11:4 . ED.
Verse 21
Ephesians 4:21 . Îἶγε , if so be that [or rather as the Indic, follows, Since, seeing that ye have heard]) The particle does not diminish, but increases the strength of the admonition. αá½Ïὸν , Him ) This word, and in [Engl. Vers. by ] Him , which presently occurs, are brought in here from the following clause: as you , Galatians 4:11 . To hear Christ has a fuller meaning than to hear of Christ. ἠκοÏÏαÏε , ye have heard ) Even the first hearing about Christ takes away sins. á¼Î½ αá½Ïá¿· , in Him ) i.e. in His name, as to what concerns Him. á¼Î´Î¹Î´Î¬ÏθηÏε , ye have been taught ) you have received the doctrine. The consequent of hearing and of being taught is to learn [ á¼Î¼Î¬Î¸ÎµÏε , Eph 4:20 ]. ÎºÎ±Î¸á½¼Ï , even as ) i.e. so as: comp. ÎºÎ±Î¸á½¼Ï , in such a way as , 1 Corinthians 8:2 , so , as the truth is really in Jesus. The antithesis is according to , Ephesians 4:22 [your former conversation according to the deceitful lusts]. á¼Î»Î®Î¸ÎµÎ¹Î± , the truth ) This is opposed to heathen vanity in general, Ephesians 4:17 ; and is resumed Ephesians 4:24 , that it may receive a fuller discussion. Truth, viz. the true knowledge of the true God. á¼Î½ Ïá¿· ἸηÏοῦ , in Jesus ) Those who believe in Jesus, speak the truth , 1 John 2:8 .
Verse 22
Ephesians 4:22 . á¼ÏοθÎÏθαι , that ye put off ) This word depends on I say , Ephesians 4:17 : and from the same verse the power of the particle no longer [ μηκÎÏι , Engl. Vers. henceforth not ] is taken up, as it were, after a parenthesis without a conjunction in the equivalent verb, out off [= that ye henceforth walk not , Eph 4:17 ]: for the reverse of those things, which are mentioned Ephesians 4:18-19 , has been already set forth and cleared out of the way in Ephesians 4:20-21 ; and yet this verb á¼ÏοθÎÏθαι , to put off , has some relation to the words immediately preceding Ephesians 4:21 . Putting on , Ephesians 4:24 , is directly opposed to the putting off [ Eph 4:22 ]. καÏá½° Ïὴν ÏÏοÏÎÏαν á¼Î½Î±ÏÏÏοÏὴν , according to the former conversation ) according as you have formerly walked. The antithesis is the whole of Ephesians 4:23 : according to shows the force of the verb, which has relation to it, put off , not merely abstain . Ïὸν Ïαλαιὸν á¼Î½Î¸ÏÏÏον , the old man ) The concrete for the abstract, as presently, at Ephesians 4:24 , “the new man:” comp. Ephesians 4:13 , note. The abstract, for example, is lying , Ephesians 4:25 . Ïὸν ÏθειÏÏμενον , who was corrupt ) The Imperfect, as κλÎÏÏÏν , who stole , Ephesians 4:28 . The antithesis is, was created [in righteousness, Eph 4:24 ], and that too in the aorist or imperfect [ κÏιÏθÎνÏα , not as Engl. Vers. “which is created”], in respect of the first creation and the original intention [of God in making man at first pure and innocent]. καÏá½° Ïá½°Ï á¼ÏÎ¹Î¸Ï Î¼Î¯Î±Ï , according to the lusts ) The antithesis is, according to God, in righteousness [ Eph 4:24 ], etc. Ïá½°Ï á¼ÏÎ¹Î¸Ï Î¼Î¯Î±Ï , the lusts ) The antithesis is, righteousness and holiness . Ïá¿Ï á¼ÏάÏÎ·Ï ) of heathen error . The antithesis is, of truth [ Ïá¿Ï á¼Î»Î·Î¸ÎµÎ¯Î±Ï , lit. “the holiness of truth; ” so true holiness, Eph 4:24 ].
Verse 23
Ephesians 4:23 . Τῷ ÏνεÏμαÏι Ïοῦ Î½Î¿á½¸Ï , in the spirit of the mind ) 1 Corinthians 14:14 . The spirit is the inmost part of the mind .
Verse 24
Ephesians 4:24 . Τὸν καινὸν ) Τὸν νÎον is used, Colossians 3:10 , of that which is native [the new man becomes natural, i.e. the true nature ] in believers; but here á¼Î½Î±Î½ÎµÎ¿á¿¦Ïθαι has been used by him just before. [Therefore he does not repeat νÎον , the conjugate]. Vice versa in the passage of Col. just quoted, á¼Î½Î±ÎºÎ±Î¹Î½Î¿Ïμενον is subjoined [ νÎον having gone just before] concerning the aims and pursuits of believers. [69] κÏιÏθÎνÏα , which has been created ) at the beginning of Christianity. This new man is created in Christ: comp. ch. Ephesians 2:10 .
[69] ÎÎÎ¿Ï , recent , lately originated, in opposition to what was originated some time back. ÎÎ±Î¹Î½á½¸Ï , new , not yet used, in opposition to that which has existed long and been in use: νÎον οἶνον , but ÎºÎ±Î¹Î½Î¿á½ºÏ á¼ÏκοÏÏ , Matthew 9:16-17 . So νÎÎ¿Ï á¼Î½Î¸ÏÏÏÎ¿Ï in Col. refers to the á¼Î½Î±Î³ÎννηÏÎ¹Ï , whereas the ÎºÎ±Î¹Î½Î¿Ï is one who differs from the former man: the νÎÎ¿Ï is one who is á¼Î½Î±ÎºÎ±Î¹Î½Î¿ÏÎ¼ÎµÎ½Î¿Ï ÎºÎ±Ïʼ εικονα of God. Tittm. Syn. Gr. Test. ÎÎ±Î¹Î½á½¸Ï more applied to the results of renewal on the Christian character and walk . ÎÎÎ¿Ï , the new nature of believers. ÎÎÎ¿Ï is applied to persons in the sense young , which ÎºÎ±Î¹Î½á½¸Ï is not. ÎÎ±Î¹Î½á½¸Ï is what is fresh , as opposed to what is worn and trite . It is also said of what is strange and foreign . ED.
Verse 25
Ephesians 4:25 . Τὸ ÏÎµá¿¦Î´Î¿Ï , lying ) The mentioning of lying and truth in conversation [70] is properly added to the universal commendation of truth. á½Î¤Î , because ) Colossians 3:11 , note. á¼Î»Î»Î®Î»Ïν , of one another ) Jews and Greeks, ibid. μÎλη , members ) Ephesians 4:4 .
[70] á¼Î»Î®Î¸ÎµÎ¹Î±Î½ , truth, Ephesians 4:21 ; Ephesians 4:24 . V. g.
Verse 26
Ephesians 4:26 . á½ÏγίζεÏθε καὶ μὴ á¼Î¼Î±ÏÏάνεÏε , be angry and sin not ) So the LXX, Psalms 4:5 . Anger is neither commanded, nor quite prohibited; but this is commanded, not to permit sin to enter into anger: it is like poison, which is sometimes used as medicine, but must be managed with the utmost caution. Often the force of the mood [the Imperative mood] falls only upon a part of what is said, Jeremiah 10:24 . [71] á½ á¼¥Î»Î¹Î¿Ï , the sun ) The feeling kept up during the night is deeply seated. μὴ á¼ÏÎ¹Î´Ï ÎÏÏ , let not go down ) Deuteronomy 24:15 , οá½Îº á¼ÏιδÏÏεÏαι á½ á¼¡Î»Î¹Î¿Ï á¼Ïʼ αá½Ïá¿· , the sun shall not go down upon it . á¼Ïá½¶ Ïá¿· ÏαÏοÏγιÏμῷ á½Î¼á¿¶Î½ , upon your wrath [72] ) Not only should wrath cease, but a brother should be put right without delay, and reconciliation take place, especially with a neighbour whom you will not see afterwards in this life, [73] or whom you have seen for the first time in the street, at an entertainment, or in the market-place.
[71] “O Lord, correct me, but with judgment, not in thine anger.” Where the force falls on the imperat. correct , not in its full extent, but with the limitations, with judgment , and not in thine anger: in fact, the main force rests on these limitations. ED.
[72] ΠαÏοÏγιÏμÏÏ is not = á½Ïγή . The former is absolutely forbidden: the latter not so. See Mark 3:5 , where á½Ïγή is applied to the sinless Jesus. The sense is not. Your anger shall not be imputed to you if you put it away before nightfall; but let no ÏαÏοÏγιÏÎ¼á½¸Ï , irritation or exasperation , mingle with your anger, even though your anger be righteous. Trench, Syn. Gr. Test. Engl. V. loses this point by translating wrath . However, I think there is also included the notion, that even righteous anger, if kept up too long , is likely in us to degenerate into irritation. ED.
[73] Beng. seems by this to take the sun going down as also figurative, for life coming to a close without a reconciliation.
Verse 27
Ephesians 4:27 . ÎήÏε , Neither ) Place is given to the devil by persisting in anger, especially during the night; comp. [ the Rulers ] of the darkness , ch. Ephesians 6:12 . [74] μήÏε is used as ÎÎá¿ Îá¿ , Ephesians 4:30 .
[74] This reference also implies that Beng. takes the night , during which anger is retained, as figurative of the darkness over which the devil is prince. This does not exclude the literal sense. The literal keeping of anger during the night is typical of spiritual giving place to the devil, the ruler of darkness. ED.
Verse 28
Ephesians 4:28 . ὠκλÎÏÏÏν , who stole ) This a milder expression than ὠκλÎÏÏÎ·Ï , the thief . The participle is that of the imperfect tense, while the present here is not excluded. μᾶλλον δὲ ) but even rather [let him labour more] than [he would] if he had not stolen. In every kind of sin which a man has committed, he ought afterwards to practise the contrary virtue. κοÏιάÏÏ , let him labour ) Often theft and idleness go together. Ïὸ á¼Î³Î±Î¸á½¸Î½ , good ) An antithesis to theft, first committed in an evil hour with thievish hand [lit. with a hand covered with pitch [75] ]. ΤÎá¿Ï ΧÎΡΣá¿Î , with the hands ) which he had abused in committing theft. ἵνα á¼Ïá¿ , that he may have ) The law of restitution ought not to be too strictly urged against the law of love. [ He who has stolen should also excercise liberality beyond the restitution of what was taken away . V. g.]
[75] Said of hands to which others’ property seems to stick; thievish. Mart. viii. 59. ED.
Verse 29
Ephesians 4:29 . ΣαÏÏá½¸Ï , corrupt ) Having the savour of oldness [of “the old man”], Ephesians 4:22 ; without grace, insipid, Colossians 4:6 . Its opposite is good . μὴ á¼ÎºÏοÏÎµÏ ÎÏÎ¸Ï , let not proceed ) If it be already on the tongue, swallow it again. εἰ ÏÎ¯Ï ) if any [whatsoever], as often soever: However, equal facility of expression is not demanded of all. ÏÏá½¸Ï Î¿á¼°ÎºÎ¿Î´Î¿Î¼á½´Î½ Ïοá¿Ï á¼ÎºÎ¿ÏÎ¿Ï Ïι , for edifying to the hearers ) This mode of speaking is not such as tends to no profit; it does not subvert the hearers , as those words of which we read, 2 Timothy 2:14 . δῷ ÏάÏιν , may give grace ) There is great efficacy in godly conversation.
Verse 30
Ephesians 4:30 . Îá½´ Î»Ï Ïεá¿Ïε , grieve not ) by corrupt conversation. The Holy Spirit is grieved not in Himself, but in us [ or in other men (by reason of our conversation) V. g.], when His calm testimony is deranged. The LXX. often use Î»Ï Ïεá¿Î½ for ××¨× and קצף . á¼ÏÏÏαγίÏθηÏε , ye have been sealed) that you may know that there is not only some day of deliverance, but also that that day will be a day of deliverance to you, as being the sons of God; and on that account rejoice [opposed to grieve]. Îµá¼°Ï á¼¡Î¼ÎÏαν á¼ÏÎ¿Î»Ï ÏÏÏÏεÏÏ , to the day of deliverance [redemption]) This is the last day; of which there is a kind of representation [present realization a pledge given in hand] in the day of death; it takes for granted all previous days, Romans 2:16 . On that day especially it will be a matter of importance to us, who shall be found to be sealed.
Verse 31
Ephesians 4:31 . ΠικÏία , bitterness ) Its opposite is in Ephesians 4:32 , ÏÏηÏÏοὶ , kind to all. Î¸Ï Î¼á½¸Ï , harshness, cruelty [sævitia]) Its opposite is merciful , viz., to the weak and the miserable. καὶ á½Ïγὴ , and anger ) Its opposite is forgiving , viz., towards those who injure us. Thus far the climax descends, in reference to things forbidden. βλαÏÏημια , blasphemy ) [ evil-speaking ] an outrageous (heinous) species of clamour . Love takes away both. κακίᾳ ) wickedness . This is the genus, therefore with all is added. [ It denotes that depravity (evil-disposition, malice), by which a man shows himself illnatured and troublesome to those who associate with him . V. g.]
Verse 32
Ephesians 4:32 . á¼ÏαÏίÏαÏο , has forgiven ) He has shown Himself kind, merciful, forgiving .