Chú giải Kinh Thánh

We have gone through the former part of this epistle, which consists of several important doctrinal truths, contained in the three preceding chapters. We enter now on the latter part of it, in which we have the most weighty and serious exhortations that can be given. We may observe that in this, as in most others of Paul's epistles, the former part is doctrinal, and fitted to inform the minds of men in the great truths and doctrines of the gospel, the latter is practical, and designed for the direction of their lives and manners, all Christians being bound to endeavour after soundness in the faith, and regularity in life and practice. In what has gone before we have heard of Christian privileges, which are the matter of our comfort. In what follows we shall hear of Christian duties, and what the Lord our God requires of us in consideration of such privileges vouchsafed to us. The best way to understand the mysteries and partake of the privileges of which we have read before is conscientiously to practise the duties prescribed to us in what follows: as, on the other hand, a serious consideration and belief of the doctrines that have been taught us in the foregoing chapters will be a good foundation on which to build the practice of the duties prescribed in those which are yet before us. Christian faith and Christian practice mutually befriend each other. In this chapter we have divers exhortations to important duties. I. One that is more general, Eph 4:1. II. An exhortation to mutual love, unity, and concord, with the proper means and motives to promote them, Eph 4:2-16. III. An exhortation to Christian purity and holiness of life; and that both more general (Eph 4:17-24) and in several particular instances, Eph 4:25-32.

This chapter Ephesians 4 is the commencement of the "practical" part of the Epistle, and is made up, like the remaining chapters, of various exhortations. It is in accordance with the usual habit of Paul to conduct an "argument" in his epistles, and then to enforce various practical duties, either growing out of the argument which he had maintained, or, more commonly, adapted to some particular state of things in the church to which he wrote. The points of exhortation in this chapter are, in general, the following:

I. An exhortation to unity; Ephesians 4:1-6. He entreats them to walk worthy of their vocation Ephesians 4:1; shows them how it could be done, or what he meant; and that, in order to that, they should show meekness and kindness Ephesians 4:3, and particularly exhorts them to unity Ephesians 4:3; for they had one God, one Saviour, one baptism, one religion; Ephesians 4:4-6.

II. He shows them that God had made ample provision for his people, that they might be sound in the faith, and in unity of life and of doctrine, and need not be driven about with every wind of opinion; Ephesians 4:7-16. He assures them that to every Christian is given grace in the Redeemer adapted to his circumstances Ephesians 4:7; that the Lord Jesus ascended to heaven to obtain gifts for his people Ephesians 4:8-10; that he had given apostles prophets and evangelists, for the very purpose of imparting instruction, and confirming them in the faith of the gospel Ephesians 4:11-12; that this was in order that they might attain to the highest elevation in Christian knowledge and piety Ephesians 4:13; and particularly that they might not be driven to and fro, and carried about with every wind of doctrine; Ephesians 4:14-16.

III. Having these arrangements made for their knowledge and piety, he exhorts them not to live as the pagan around them lived; But to show that they were under a better influence; Ephesians 4:17-24. Their understanding was darkened, and they were alienated from the life of God, or true religion Ephesians 4:18; they were past feeling, and were given over to every form of sensuality; Ephesians 4:19. The Ephesians, however, had been taught a different thing Ephesians 4:20-21, and the apostle exhorts them to lay aside everything pertaining to their former course of life, and to become wholly conformed to the principles of the new man; Ephesians 4:22-24.

IV. He exhorts them to perform particular Christian duties, and to put away certain evils, of which they and all others were in danger; Ephesians 4:25-32. In particular, he entreats them to avoid lying Ephesians 4:25; anger Ephesians 4:26; theft Ephesians 4:28; corrupt and corrupting conversation Ephesians 4:29; grieving the Holy, Spirit Ephesians 4:30; bitterness, evil-speaking, and malice Ephesians 4:3 l; and entreats them to manifest in their conversation with each other a spirit of kindness and forgiveness; Ephesians 4:32.

The apostle exhorts them to walk worthy of their vocation, and to live in peace and unity, Ephesians 4:1-6. Shows that God has distributed a variety of gifts, and instituted a variety of offices in his Church, for the building up and perfecting of the body of Christ, Ephesians 4:7-13. Teaches them the necessity of being well instructed and steady in Divine things, Ephesians 4:14. Teaches how the body or Church of Christ is constituted, Ephesians 4:15, Ephesians 4:16. Warns them against acting like the Gentiles, of whose conduct he gives a lamentable description, Ephesians 4:17-19. Points out how they had been changed, in consequence of their conversion to Christianity, Ephesians 4:20, Ephesians 4:21. Gives various exhortations relative to the purification of their minds, their conduct to each other, and to the poor, Ephesians 4:22-28. Shows them that their conversation should be chaste and holy, that they might not grieve the Spirit of God; that they should avoid all bad tempers, be kindly affectioned one to another, and be of a forgiving spirit, Ephesians 4:29-32.

INTRODUCTION TO Ephesians 4

The apostle having in the three former chapters treated of the doctrines of grace, and explained and established them, proceeds in the three following to exhort to the duties of religion; and in this advises to a becoming conversation in general, and to brotherly concord and unity in particular; and dehorts from several vices, and encourages to the contrary virtues. And inasmuch as these Ephesians were called with an holy calling, he entreats them, if they had any regard for him as a prisoner of Christ, that they would walk worthy of it, Ephesians 4:1, and directs to the manner in which they should act becoming it, with all humility, patience, forbearance, and love; seeking to preserve a spiritual harmony, unity, and peace, one among another, Ephesians 4:2, for the encouragement of which, he makes use of various arguments, taken from the unity of the body, of which they were members; from their being quickened and influenced by one and the same Spirit; from having the same hope of eternal happiness, to which they were called; from their having one Lord over them, who is Christ; from their having the same like precious faith in him; from their being baptized with the same baptism in him; and from their having one, and the same God and Father, Ephesians 4:4, and from all of them having gifts, though different, for mutual usefulness; which gifts are described by the author and donor of them, Christ, Ephesians 4:7, which is proved Ephesians 4:8, out of a passage in Psalm 68:18, which is explained of the humiliation and exaltation of Christ, of his descent from heaven, and ascension thither; the end of which latter was to fill all things, or persons, with gifts, Ephesians 4:9, of which a particular enumeration is given, Ephesians 4:11, the design of which is, to fit men for the work of the ministry, and by them to convert sinners, and edify saints, Ephesians 4:12, which ministry is to be continued, until all the saints arrive to a perfection of spiritual knowledge, and make up one perfect man, or body of men in Christ, Ephesians 4:13, for the use and end of the Gospel ministry is not, that such who are converted by it should continue children, be in suspense about truth, and under the deceptions of men, Ephesians 4:14, but that through speaking the truth in love, they should grow up into Christ their head; from whom supplies of grace are communicated, for the increase and edification of every member of the body, Ephesians 4:15, and seeing these Ephesians to whom the apostle writes were separated in the effectual calling from the rest of the Gentiles, they ought not to walk as the others did; whose minds were vain, their understandings darkened, and their hearts blinded, hardened, and ignorant; and had no sense of things, but were given up to all manner of wickedness, Ephesians 4:17, whereas they had learned Christ, and through hearing had been taught the truth of the Gospel, as it was in him, Ephesians 4:20, wherefore it became them in their conversation, not to follow the dictates of corrupt nature, called the old man, that being full of lusts, corrupt, and deceitful, but to act becoming the renewing work of the Spirit upon their souls, and agreeably to the new principles of the grace of God created in them, in order to righteousness and holiness, Ephesians 4:22, and in particular it became them to avoid lying, and on the contrary to speak truth to one another; and that for this reason, because they were members of the same body, and of one another, Ephesians 4:25, and likewise to abstain from sinful anger, and not continue a wrathful disposition, Ephesians 4:26, nor was it advisable to yield to the suggestions, solicitations, and temptations of Satan, Ephesians 4:27, nor to commit theft, but on the other hand give themselves to manual labour at some commendable calling, that they might have for their own use, and others too, Ephesians 4:28, and it was also right to be careful not to suffer corrupt and unchaste words to come out of their mouths, but such as would be grateful and useful to others, Ephesians 4:29, and the rather this, and all the rest of the things mentioned, and likewise what follows, should be attended to; since by such evil lusts, words, and actions, the Holy Spirit of God is grieved, who should not, since he is the sealer of the saints unto the day of redemption, Ephesians 4:30. And the chapter is concluded with a dehortation from several vices of the mind and tongue, respecting wrath and revenge; and an exhortation to the contrary virtues, kindness, tenderness, and forgiveness; to which encouragement is given, by the example of God, who forgives for Christ's sake, Ephesians 4:31.

IV.

[4.Final Summary of Doctrine (Ephesians 4:1-16).

(1) THE UNITY OF THE CHURCH OF CHRIST (Ephesians 4:1-6).

(a)Its ground in the unity of the Holy Trinity;

(b)Its means in the one baptism;

(c)Its conditions and effects in one faith, one hope, one charity.

(2) THE DIVERSITY OF GIFTS AND OFFICES IN THE CHURCH through the mediation of her glorified Lord (Ephesians 4:7-11).

(3) THE DIRECTION OF ALL TO ONE OBJECT—the individual and corporate growth of all into the likeness and image of Christ the Head (Ephesians 4:12-16).]

CHAPTER 4

Ephesians 4:6. After πᾶσιν Elz. has, with min. Chrys. Theodoret, ὑμῖν; for which D E F G K L and many min., also several vss. and Fathers, read ἡμῖν. So Griesb. and Scholz. But neither pronoun is present in A B C א and several min. vss. and Fathers. The pronouns are exegetic additions, designed to secure the reference of πάντων, πάντων, πᾶσιν to the Christians.

Ephesians 4:7. The article of χάρις is wanting in B D* F G L, Dam. min. Deleted by Lachm. But it was more easily absorbed through the preceding H than brought in through writing it twice; and in its favour tell the readings ἡ χάρις αὕτη in C** 10, 31, Cyr., and ἡ χάρις αὐτοῦ in Aeth., in which the article is glossed.

Ephesians 4:8. Before ἔδωκε Elz. Scholz, and Tisch. have καί, which has against it A C** D* E F G א* 17, Copt. Slav. ant. Vulg. It. and several Latin Fathers, and hence is suspected by Griesb., and deleted by Lachm. But considerable witnesses still remain in favour of καί; and since the LXX. does not have it at Psalm 68:19, the omission seems to have taken place in accordance with the LXX.

Ephesians 4:9. After κατέβη Elz. has πρῶτον, in opposition to decisive witnesses, although defended by Reiche. A more precisely defining addition, as is also μέρη in Elz. after κατώτ. Less weighty authority, it is true, testifies against this μέρη (hence it is retained not only by Reiche, but also by Lachm. Scholz, and Rück.), but it betrays itself as a glossing product of the very old explanation of the descent into hell, in order to designate the place whither Christ descended as subterranean.

Ephesians 4:15. Instead of ὁ Χριστός, A B C א* min. Fathers have merely Χριστός. So Lachm. and Tisch. To be preferred, on account of the oldest MS. attestation.

Ephesians 4:16. μέρους] A C, 14, 66 (on margin), Syr. Arr. Copt. Arm. Vulg. and several Fathers have μέλους, which, after Grot. Mill, and Bengel, is recommended by Griesb. and adopted by Rück. (not Lachm.). An interpretation in accordance with the context. G has μέτρους, which likewise testifies in favour of μέρους.

Ephesians 4:17. λοιπά] is wanting with A B D* F G א, min. Copt. Sahid. Aeth. Vulg. It. Clem. Cyr. and Lat. Fathers. Suspected by Griesb., deleted by Lachm. and Rück. But how naturally might it be omitted, since Paul was speaking to Gentiles who were now Christians, and upon a comparison with 1 Thessalonians 4:5!

Ephesians 4:18. ἐσκοτισμένοι] Lachm. Tisch. read ἐσκοτωμένοι, following A B א, Ath. Rightly; the current form was brought in.

Ephesians 4:26. The article before παροργ., deleted by Lachm., is wanting in A B א*, and is more likely to have been added on account of the definite reference in the text, than to have been omitted.

Ephesians 4:27. μήτε] All uncials have μηδέ. On that account, even apart from the greater linguistic probability, rightly approved by Griesb., adopted by Lachm. Tisch. Scholz, Rück. and Harless.

Ephesians 4:28. τὸ ἀγαθὸν ταῖς χερσίν] Many variations, among which ταῖς ἰδίαις χερσὶ τὸ ἀγαθόν (so Lachm. and Rück.) is by far the best attested reading (A D E F G א* min. Ar. pol. Copt. Sahid. Aeth. Arm. Vulg. It. Basil, Epiph. Naz. Jer. Aug. Pel.). The shortest readings are: merely τὸ ἀγαθόν with Clem., and merely ταῖς χερσίν with Tertull. Harless (comp. Mill) conjectures that the latter is the original form, and that 1 Corinthians 4:12, Galatians 5:10 gave occasion to glosses. But only 1 Corinthians 4:12 is here parallel, because Galatians 6:10 does not speak of literal labour. There would hence be more warrant for regarding the simple τὸ ἀγαθόν in Clement as original. But in opposition to this, it may be urged that ταῖς χερσίν is wanting in no other witness, and is in the highest degree appropriate to the connection; whereas τὸ ἀγαθόν, since the mention is of manual labour, might easily appear inappropriate. The true reading accordingly I hold to be ταῖς χερσὶ τὸ ἀγαθόν, which remains, if we delete ἰδίαις in Lachm., as an addition from 1 Corinthians 4:12. And with this agree also B א** Amiat. Ambrosiast., which actually read ταῖς χερσὶ τὸ ἀγαθόν.

Ephesians 4:29. χρείας] D* E* F G, 46, Arm. in several codd. of Vulg., codd. of It., Lat. codd. in Jer. and several Fathers: πίστεως. An interpretation.

Ephesians 4:32. δέ] is wanting, no doubt, in B and min. Clar. Germ. Clem. Dam. Oec., and is deleted by Lachm., but was easily dropped out through the last syllable of γίνεσθε. Omitted, it was then in accordance with Ephesians 5:1 made up for, in many witnesses, by οὖν (D* F G, lect. 6, 14, codd. of It.).

ὑμῖν] Lachm.: ἡμῖν, after B** D E K L, min. Syr. utr. Ar. pol. Sahid. Arm. Chrys. in comm., Theodoret, Theophylact. But ἡμῖν appears an alteration in accordance with Ephesians 5:2; where, no doubt, the variations ὑμᾶς and ὑμῶν are found, but in opposition to so decisive a preponderance of witnesses reading ἡμᾶς and ἡμῶν, that ὑμᾶς and ὑμῶν only become an evidence for the originality of our ὑμῖν.

CONTENTS.

The paraenetic portion of the Epistle begins with the general exhortation to the readers to live worthily of their vocation, whereupon, especially, mutual loving forbearance and the preservation of Christian unity are brought prominently forward (Ephesians 4:1-3). Thereon follows, Ephesians 4:4-16, a detailed exhibition of those relations, which render the preservation of Christian unity a duty, namely—(a) that there is one body, one Spirit, etc., Ephesians 4:4-6. Further, (b) that to every individual is grace given in the measure in which Christ apportions His gift, Ephesians 4:7-10. And (c) that Christ has given the different teachers, until all should have attained to unity of the faith and of knowledge, in order that dependence on false teaching may cease, and, on the other hand, the truth may be acknowledged in love, and thus all may grow in relation to Christ the head, from whom the whole church, the body, accomplishes in love its organic development to perfection, Ephesians 4:11-16. Hereupon the discourse returns to the form of exhortation, namely, that they no longer walk after a Gentile manner (Ephesians 4:17-19). They had, indeed, been quite otherwise taught, namely so, as it is truth in Jesus, that they should lay aside the old man, and, on the other hand, should be renewed in their mind and should put on the new man (Ephesians 4:20-24). Lastly, thus grounded, there follow the special exhortations no longer to lie, but to speak the truth; not to sin in anger, etc.; no longer to steal, but to work, etc.; to hold no bad discourse, but, etc.; not to be bitter, passionate, etc., but kind, compassionate, forgiving (Ephesians 4:25-32).

Consistency Enforced (61 AD)

¹ I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,

This is a general exhortation to walk as becomes our Christian profession. Paul was now a prisoner at Rome; and he was the prisoner of the Lord, or in the Lord, which signifies as much as for the Lord. See of this, Eph 3:1. He mentions this once and again, to show that he was not ashamed of his bonds, well knowing that he suffered not as an evil doer: and likewise to recommend what he wrote to them with the greater tenderness and with some special advantage. It was a doctrine he thought worth suffering for, and therefore surely they should think it worthy their serious regards and their dutiful observance. We have here the petition of a poor prisoner, one of Christ's prisoners: "I therefore, the prisoner of the Lord, beseech you," etc. Considering what God has done for you, and to what a state and condition he has called you, as has been discoursed before, I now come with an earnest request to you (not to send me relief, nor to use your interest for the obtaining of my liberty, the first thing which poor prisoners are wont to solicit from their friends, but) that you would approve yourselves good Christians, and live up to your profession and calling; That you walk worthily, agreeably, suitably, and congruously to those happy circumstances into which the grace of God has brought you, whom he has converted from heathenism to Christianity. Observe, Christians ought to accommodate themselves to the gospel by which they are called, and to the glory to which they are called; both are their vocation. We are called Christians; we must answer that name, and live like Christians. We are called to God's kingdom and glory; that kingdom and glory therefore we must mind, and walk as becomes the heirs of them.