Don Smith
I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, With all lowliness and meekness, with longsuffering, forbearing one another in love; Endeavouring to keep the unity of the Spirit in the bond of peace (Eph. 4:1-3).
Here Paul refers to himself as “the prisoner of the Lord,” once again referencing his imprisonment in Rome for the cause of Christ, just as he did in chapter 3. His imploration that they “walk worthy of the vocation” in which they were called shows the certainty one can walk unworthily, and other passages show the end of such walk – to lose one’s soul (2 Pet. 2:20-22). To walk worthy, Paul gives a few very important aspects to that, including walking with humility, patience, and restraint regarding brethren and the church, and to do these with that love that has their best interests in mind.
The goal of unity in peace is what the foregoing aspects are used to work towards (cf. Rom. 12:18). However, this is not peace at all costs; neither is it unity at all costs. That’s why it is an “endeavoring” to do so and not an absolute. Paul warns of “Satan’s ministers” (2 Cor. 11:14-15), “false brethren” (Gal. 2:4), warring the good warfare (1 Tim. 1:18), to separate from some (2 Cor. 6:17), and his letters indicate that if these congregations didn’t correct their errors, they would be lost. The letter to the seven churches of Asia certainly shows that unity and peace could be broken (Rev. 2-3). In order for unity to be had, there must be peace; in order for peace to be had, there must be purity in God’s word (Jas. 3:17).
There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all (Eph. 4:4-6).
Paul, then, names the seven pillars that peace and unity stand on, the seven “ones”:
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“There is one body” – The body is the church (Eph. 1:22-23; Col. 1:18), and there is only one church that Christ built, not multitudes of denominations.
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“And one Spirit” – There is only one Holy Spirit, and if one claims they are guided by the “Spirit” in a contradictory way from the word of God (direct operation), they are not following the one Holy Spirit, as Paul names here.
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“Even as ye are called in one hope of your calling” – For the true Christian, the one hope (expectation) is heaven as our home. Only by abiding faithfully can that be truly expected.
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“One Lord” – There is only one Jesus Christ, however, many preach another Jesus, which is the preaching of any and all false doctrines (2 Cor. 11:3-4).
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“One faith” – There is only one system of faith. Following that system without addition or subtraction brings the unity and peace Paul calls for in this context.
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“One baptism” – If baptism is not so important, why would Paul put it among these seven pillars of unity? Many pervert the mode and doctrine of baptism, making it a sprinkling or pouring, and saying your salvation is not dependent on it. However, the Bible says it is a burial (immersion) (Rom. 6:4; Col. 2:12), and that it is for the remission (pardon) of sins (Acts 2:38). Equally as important, it is where we are washed by the blood of Christ (Acts 22:16; Rev. 1:5). Any other baptism is not the one baptism Paul lists here.
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“One God and Father of all, who is above all, and through all, and in you all” – There is only one Father, who has laid down all that we are to do, having passed it to us through Christ, the Holy Spirit, the apostles and prophets, and in His written word we now have in the Bible. He is above us in all things, His authority carries full weight through all, and He abides within the faithful through their adhering to His will (Isa. 55:8-13).
But unto every one of us is given grace according to the measure of the gift of Christ (Eph. 4:7).
This passage seems to argue for “measures” of the Holy Spirit. Christ had the Spirit without measure (John 3:34); the apostles had a miraculous measure wherein they could impart the miraculous upon others through the laying on of their hands (Acts 8:18); those they laid hands on had a measure in which they could perform miracles but could not impart them to others; and a non-miraculous measure could be argued for in regards to all who are baptized into Christ (Acts 9:17-18). In our current passage, Paul simply states that the “gift” (in the context of the miraculous; remember, Christ sent the Spirit as the Comforter to guide the apostles by miracles, John 16:13) is given in varying measures, and “grace” teaches us (Titus 2:11-12). The passage is basically saying that God’s Will would be revealed and understood at differing levels according to the miraculous gift each would have.
Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things.) (Eph. 4:8-10)
This is a prophetic statement from Psalm 68:18, in which Christ has led that which brings us into captivity (sin) and has taken it captive. In the wake of doing so, He also bestowed gifts upon men to bring the gospel truth to the world (John 16:7-8, 13), all of this after He “ascended up on high,” to sit upon His throne in heaven (Acts 2:32-35). The parenthetical part of this passage is a tangent from the context but explains in no uncertain terms the fact that if Christ ascended to heaven, it is implied He first descended to the earth. This is a reference to His incarnation, and return to heaven to fill all things, as referenced in Ephesians 1:22-23.
And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers (4:11).
In reference to the miraculous gifts Christ “gave unto men” in verse 8, here is listed the accompanying offices who would have received the gifts. “Apostles” is referring to the office of apostleship wherein the promise of the Holy Spirit coming upon them for the purpose of miraculous guidance was given; they would have laid hands on some who would be prophets, and others who would be evangelists (proclaimers of the gospel). “Pastors and teachers” seems to refer to the same office of the eldership, highlighting the work of feeding/teaching that the position requires – miraculous guidance would have accompanied this work (poimenas, to feed or shepherd).
For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ (v. 12).
In the infancy of the church in the first century, the need for the miracles served a threefold purpose, as Paul lists here:
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“For the perfecting of the saints” – This would be the help in maturing the saints in the faith.
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“For the work of the ministry” – The work of spreading the gospel was helped along through the miraculous revealing of the word.
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“For the edifying of the body of Christ” – Too, these miracles helped build up the church in encouragement.
Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ (v. 13).
This verse indicates the duration of the miracles with the word “Till.” This is not a unity of the brotherhood, a unity of the church. This is unity of the faith, once the faith is one, instead of being given part-by-part (1 Cor. 13:9-10). The scriptures actually show when this “unity of the faith” occurred (Jude 3).
“Till we all come in the unity… of the knowledge of the Son of God” – The point at which this oneness was fulfilled is also given in scripture (2 Pet. 1:3).
“Till we all come in the unity… unto a perfect man” – This, again, has nothing to do with being unflawed, but rather when the man of God is brought to maturity by the oneness of the Word (2 Tim. 3:16-17).
“Unto the measure of the stature of the fulness of Christ” – The finality of these miraculous gifts will bring the church to a measure of maturity in which the man of God can be completely full with the doctrine of Christ. The Word of God would be (and is) complete, and man now has access to that full revelation and will of God.
That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive (Eph. 4:14).
The completed word, and the man of God equipped with it, arms him in a way he can know God’s will and defend it against all false teachers and deceivers. This verse is paralleled in 1 Corinthians 13:11-12.
But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love (Eph. 4:15-16).
The completed word of God is then to be used to speak the truth, and to do so in love, the love for a person’s soul to say what is needed to be heard. The continued growth of the Christian occurs upon doing this, growing in Christ, the head of the body, the church (Col. 1:18). The body of Christ, the church, works in unison as does the human body, with each part completing its function, such as elders doing their part, the deacons doing theirs, preachers and teachers doing theirs, and all working to the salvation of souls. Only by working in this way and drawing from the essential element of love from its head (Christ), can the body, the church, grow and increase.
This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind (Eph. 4:17).
It seems Paul is reminding the Ephesians that he is writing by Inspiration, and these are not his own ideas. He is admonishing them not to choose to act in the vain manner of life which is typical of other Gentiles – in paganism and all that is contrary to Christianity. This he is telling them to do in connection with what he had previously just written regarding the purity of doctrine and unity of the church.
Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart (v. 18).
Those “other Gentiles” have a clouded understanding and judgment of the things pertaining to life and godliness. Their perception of things will not reach that higher level. Their willful ignorance has caused them to be shut off from God and the eternal life of Him. This makes it clear that they just didn’t care, as the majority of the world similarly does not today. Blindness is the reason these “Gentiles walk in the vanity of their mind.” They have chosen to walk after this blindness, which the “god of this world” has laid before them (2 Cor. 4:3-4).
Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness (Eph. 4:19).
The other Gentiles gave themselves over to the evil lewd thoughts and actions so typical of their idolatrous pagan practices, and they coupled these actions with greed. This is the blindness and contrary walk that Paul is warning the Ephesian brethren to avoid and shun.
But ye have not so learned Christ; If so be that ye have heard him, and have been taught by him, as the truth is in Jesus (v. 20-21).
“But ye have not so learned Christ” – simply means that those aforementioned things have no part in the doctrine of Christ. The Ephesians have not so learned such things in Christ. The contingency is that they had heard Christ and been taught by him through the apostles’ word. So doing would, by righteous action, eliminate such behavior.
That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; And be renewed in the spirit of your mind; And that ye put on the new man, which after God is created in righteousness and true holiness (v. 22-24).
That teaching of Christ through the apostles’ words is to cease from the behaviors and actions of the past, as the fleshly desires of this world had corrupted their behavior. This passage hearkens to 2 Corinthians 5:17, wherein Paul refers to being a new creature in Christ. It is also reminiscent of Romans 12:1-2 in that the renewing of the mind causes a transformation. That “new man” is then after the likeness of God, grounded in “righteousness and true holiness.” In directing the Ephesians away from the worldly Gentiles, Paul is telling them the recipe for true fellowship with God and everlasting life.
Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another (Eph. 4:25).
Paul, here, begins to expound on the specifics of moral issues members of the church may be faced with. He begins with the sin of lying and admonishes the church to cease from it and never lie to your neighbor. Considering we are “members one of another,” to lie to one another only hurts the body, the church, and, therefore, in essence we only hurt ourselves (cf. Rev. 21:8).
Be ye angry, and sin not: let not the sun go down upon your wrath: Neither give place to the devil (Eph. 4:26-27).
The word translated “anger” here denotes an anger to the point of being wroth but stops short of violent emotion. Righteous indignation (being angry at sinful actions) is the type of anger that we are actually commanded to have here. However, we are never to let that anger boil to a point of committing sin in it. An example of righteous anger is found in Christ in Mark 3:5 (see also Psalm 7:11).
Comparing this anger to Psalm 4:4, notice the KJV rendering: “Stand in awe, and sin not.” In essence, the idea is to be shocked to a point of intense anger but not to let it control you. To “let not the sun go down upon your wrath” is defined in Psalm 4:4 as “commune with your own heart upon your bed, and be still.” All commentators were in unison that the idea is to not let righteous anger turn into malice and vengeful wrath but rather resist such action. And this doesn’t mean there is never to be an action to follow righteous anger (John 2:13-17). To allow righteous indignation to fester and turn into sin, however, is to “give place to the devil” – never let Satan control you. In contrast to this type of anger (righteous anger), all other anger is to be put away immediately, as it is sin upon inception (Eph. 4:31; Col. 3:8).
Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth (Eph. 4:28).
Any who would be thieves in any way were to cease from such behavior as a Christian. It is imperative to walking faithfully before God. Instead of taking that which does not belong to them for selfish financial gain, they are to work for their living, and their work is to be “the thing which is good.” It is important to understand that the Christian’s employment is never to be in helping the furtherance of something contrary to the righteousness of God’s will, such as for alcohol companies, or “Christian” schools that are denominationally based. Moreover, the wages earned are to provide opportunity to give to those who are in need. This can be somewhat done through contribution on the Lord’s day but also can be done through personal benevolence.
Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers (v. 29).
All language that is deemed to be foul within the society in which it is found is the “corrupt communication” referred to here. Without naming every single foul word or phrase within every language and culture, the passage is written in this general way to span across all languages (cf. Col. 3:8; 1 Pet. 2:1). The language a Christian is to use is words that build others up and encourage in the good things of God’s righteousness.
And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption (v. 30).
The word “And” connects the thought of this verse to the previous passage. The admonishment is to not use such language as would “grieve” the Holy Spirit. It is the Spirit Who places the mark (or seal) upon us in the sight of God as God’s people (1:13).
Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you (4:31-32).
Each of the listed items of sin presents the course of seething hatred for another and the willingness to tear that person down through language and intent to harm. This is far from the faithful Christian’s character and clearly would be a detriment to their soul. The anger referred to here is certainly not the righteous anger of verse 26 (notice the parallel in Col. 3:8). Our kindness and tenderheartedness are to emulate the forgiveness God has granted us. Notice that Paul writes this in the present tense: “God for Christ’s sake hath forgiven you.” Their salvation has already been granted and will be realized if they continue faithfully to the end.
