Exegetical and Hermeneutical Commentary of Ephesians 4:21
If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:
21. if so be ] The Gr. interrogative (used also above, Eph 3:2) does not imply any doubt, necessarily, but calls the reader to verify the statement.
have heard him, &c.] Better, as “Him” is emphatic by position, If it was He whom ye heard. The Gr. construction leads us to explain this not of listening to the Lord so much as of hearing about Him, or rather, of hearing “Him” as Truth rather than Teacher. “Christ” had been the Message they had received. He does indeed, by His Word and Spirit, personally continue the “teaching” which in His earthly ministry He began (Act 1:1); but that is not the point of the present words.
have been taught by him ] Better, if it was in Him that ye were taught. The instruction was “in Christ,” if the teacher’s limit and rule was the truth of His Person and Work, and if those who received it were, by living spiritual union, “in Him,” and so capable of “spiritual discernment” (1Co 2:14). This clause defines and explains the previous clause.
as the truth is in Jesus ] Better, even as in Jesus truth is. See last note, on the relation of spiritual “in-ness” to the standard and reception of spiritual truth. The emphasis here is as if to say, “If you were taught, as I say, in Him; in the lines of eternal fact and spiritual reality which do so truly meet in Him.” The question arises, why does the Lord’s designation change from “Christ,” Eph 4:20, to “ Jesus ” here? Probably to mark the fact that the prophesied Christ is the historical Jesus.
Fuente: The Cambridge Bible for Schools and Colleges
If so be that ye have heard him – If you have listened attentively to his instructions, and learned the true nature of his religion. There may be a slight and delicate doubt implied here whether they had attentively listened to his instructions. Doddridge, however, renders it, Seeing ye have heard him; compare notes on Eph 3:2.
And have been taught by him – By his Spirit, or by the ministers whom he had appointed.
As the truth is in Jesus – If you have learned the true nature of his religion as he himself taught it. What the truth was which the Lord Jesus taught, or what his principles implied, the apostle proceeds to state in the following verses.
Fuente: Albert Barnes’ Notes on the Bible
Verse 21. If so be that ye have heard him] , Seeing that, since indeed, ye have heard us proclaim his eternal truth; we have delivered it to you as we received it from Jesus.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
If so be that ye have heard him; either heard Christ speaking to you in the gospel, Heb 12:25, and then the sense will be the same as in the following clause; or heard him preached to you, and then it may refer to the outward hearing of the word.
And have been taught by him; or taught in him; in or by, as Col 1:16; Heb 1:2; and then this relates to the power of the word, and the impression made by it upon the heart: q.d. If ye have not only heard of him by the hearing of the ear, but have been effectually taught by the Spirit to know him, and receive his doctrine, Isa 54:13; Joh 6:45.
As the truth is in Jesus; as it really is, and hath been taught by Christ himself, both in his doctrine and example, viz. what is the true way of a Christians living; as in the following verses: see Joh 17:17; Tit 1:1.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. If so be thatnot implyingdoubt; assuming what I have no reason to doubt, that
heard himThe “Him”is emphatic: “heard Himself,” not merely heard aboutHim.
taught by himGreek,“taught IN HIM,”that is, being in vital union with Him (Ro16:7).
as the truth is inJesusTranslate in connection with “taught”; “Andin Him have been taught, according as is truth in Jesus.” Thereis no article in the Greek. “Truth” is thereforeused in the most comprehensive sense, truth in its essence, andhighest perfection, in Jesus; “if according as it is thusin Him, ye have been so taught in Him”; in contrast to “thevanity of mind of the Gentiles” (Eph4:17; compare Joh 1:14;Joh 1:17; Joh 18:37).Contrast Joh 8:44.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
If so be that ye have heard him,…. Not heard him preach, but heard him preached; and that not merely externally, with the outward hearing of the ear; though oftentimes spiritual conviction and illumination, true faith in Christ, real comfort from him, and establishment and assurance of interest in him, come this way, as to these Ephesians, Eph 1:13 but internally, so as to know him, understand his word, and distinguish his voice; so as to approve of him and love him, and believe in him; feel the power of his Gospel, relish his truths, and obey his ordinances, and so bring forth fruit to his glory; as such do, who are quickened by him, whose ears are unstopped, and their hearts opened, and their understandings enlightened; and who have hearing ears, and understanding hearts given them:
and have been taught by him: not personally, but by his Spirit and ministers; for Christ is not only the subject of the ministry of the word, and whom the Spirit of God teaches and directs souls to for righteousness, pardon, cleansing, and for every supply of grace; but he is the efficient cause of teaching; and there is none who teaches like him: and those who are taught by him, are taught
as the truth is in Jesus; as the Gospel is in him, as in its original and subject; for he is truth itself, and grace and truth came by him; and as it was preached by him, and so is pure and unmixed.
Fuente: John Gill’s Exposition of the Entire Bible
If so be that ( ). “If indeed.” Condition of first class with aorist indicatives here, assumed to be true ( ).
Even as truth is in Jesus ( ). It is not clear what Paul’s precise idea is here. The Cerinthian Gnostics did distinguish between the man Jesus and the aeon Christ. Paul here identifies Christ (verse 20) and Jesus (verse 21). At any rate he flatly affirms that there is “truth in Jesus” which is in direct opposition to the heathen manner of life and which is further explained by the epexegetical infinitives that follow (, , ).
Fuente: Robertson’s Word Pictures in the New Testament
If so be that ye heard Him [ ] . The indicative mood implies the truth of the supposition : if ye heard as ye did. Him is emphatic. If it was Him that ye heard. Compare Joh 10:27.
By Him [ ] . Rev., correctly, in Him. In fellowship with. As the truth is in Jesus [ ] . As corresponds with not so. Ye did not in such a manner learn Christ if ye were taught in such a manner as is truth, etc. Render, as Rev., as truth is in Jesus. Schaff paraphrases : “If you were taught so that what you received is true as embodied in the personal Savior.” ” Taught in the lines of eternal fact and spiritual reality which meet in him ” [] . Jesus is used rather than Christ : the historical rather than the official name. The life of Christianity consists in believing fellowship with the historic Jesus, who is the Christ of prophecy.
Fuente: Vincent’s Word Studies in the New Testament
1) “If so be that ye have heard him” (ei ge auton ekousate) “If indeed ye heard him,” His Divine voice and self they heard or heeded, as Paul in Act 9:5-7, or if as I assume it to be the case,” the inference is that they certainly had heard Christ
2) “And have been taught by him ‘ (kai en. auto edidachthete) “And in or by him ye were taught,” or instructed, in His way of salvation, worship and service. In fellowship with Christ they had been taught in His church as Paul had preached to them, Act 20:21; Act 20:27.
3) “As the truth is in Jesus” (kathos estin aletheia en to ieso) Just as truth exists in Jesus,” Joh 16:13-14; Joh 14:6; Joh 17:3; Joh 17:17. To accept Jesus Christ as Savior and Lord calls for “putting off” the old man. This is the tenor, the essence of the appeal, Luk 9:23-24.
Fuente: Garner-Howes Baptist Commentary
21. If ye have heard him. To excite their attention and earnestness the more, he not only tells them that they had heard Christ, but employs a still stronger expression, ye have been taught in him, as if he had said, that this doctrine had not been slightly pointed out, but faithfully delivered and explained.
As the truth is in Jesus. This contains a reproof of that superficial knowledge of the gospel, by which many are elated, who are wholly unacquainted with newness of life. They think that they are exceedingly wise, but the apostle pronounces it to be a false and mistaken opinion. There is a twofold knowledge of Christ, — one, which is true and genuine, — and another, which is counterfeit and spurious. Not that, strictly speaking, there are two kinds; but most men falsely imagine that they know Christ, while they know nothing but what is carnal. In another Epistle he says,
“
If any man be in Christ, let him be a new creature.” (2Co 5:17.)
So here he affirms that any knowledge of Christ, which is not accompanied by mortification of the flesh, is not true and sincere.
Fuente: Calvin’s Complete Commentary
(21) If so be that.The word is the same which is used in Eph. 3:2, Col. 1:23, indicating no real doubt, but only that rhetorical doubt which is strong affirmation.
Ye have heard him . . .The true rendering here is, ye heard Him, and were taught in Him. St. Paul begins with the first means of knowledge, the hearing His voice, directly or through His ministers; and then proceeds to describe the fuller and more systematic process of being taught, not by Him (as in our version), but in Him, that is, in that unity with Him which embraces both teachers and taught as with an atmosphere of His presence.
As the truth is in Jesus.Here by the name Jesus, the personal and proper name of the Lord, St. Paul leads us on from the conception of learning the Christ, to understand the method of that learning, in the knowledge of the truth in the person of Jesus Himself, who declares Himself to be the Truth (Joh. 14:6). By a loving study and knowledge of His person, as set forth to us in the gospel, and brought home to us by His grace, rather than by abstract musing on the office and attributes of the Christ, we come to learn the Christ also. The use of the simple name Jesus, so common in the Gospels, is rare indeed in the Epistles, where we constantly find the fuller description Jesus Christ, the Lord Jesus, Jesus the Son of God. Wherever it occurs, it will be found to be distinctive or emphatic. This distinctiveness is most strikingly evident in Rom. 8:11 : If the Spirit of Him who raised up Jesus from the dead dwell in you, He that raised up [the] Christ from the dead shall also quicken your mortal bodies. The raising up of Jesus, is the historical resurrection of Jesus of Nazareth; the raising up the Christ points to the mysterious effect of that resurrection on those for whom He is the Mediator. Of the few other passages in which the simple name occurs, some (as Rom. 3:26; 2Co. 4:10-11; 1Th. 1:10; Heb. 10:10) are mere reiterations of the name occurring above with the due title of honour; others are quasi-recitals of a creed declaring the historic Jesus (1Co. 12:3; 1Th. 4:14; comp. 2Co. 11:4). In the Epistle to the Hebrews, where, in accordance with one main purpose of the Epistle, this usage is least rare (see Heb. 2:9; Heb. 6:20; Heb. 7:22; Heb. 12:2; Heb. 12:24; Heb. 13:12), it will be found that in all cases, either special stress is laid on the lowly and suffering humanity of the Lord, or the historic facts of His ministry on earth are referred to. The modern familiarity of use of the simple name Jesus has little authority in apostolic usage.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
21. Heard him Preaching to you through his apostles. For the gospel is his living voice. As the truth is embodied in Jesus What that truth is we are told in the next paragraph. It is the truth of the renewal from the old depravities to the new purities.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘If so be that you heard him, and were taught in him, as the truth is in Jesus, that you put away, as concerning your former manner of life, the old man, which waxes corrupt after the lusts of deceit, and that you be renewed in the spirit of your mind, and put on the new man which after God has been created in righteousness and holiness of truth.’
If they had really heard His words as taught through witnesses, and had been taught about Him and His life, for what He brought was the truth, then they have will been shown that they should put away what they previously were, the ‘old man’, with all its deceitful desires, and, being renewed in the spirit of their mind, should put on the new man, that man into which they had been changed, created within them by God in righteousness and true holiness. They will be a new creation (2Co 5:17).
‘If so be that you heard Him and were taught in Him.’ We are reminded here of our own great privileges. These men had no Gospels to read so as to learn the truth about Jesus. They were dependent on eyewitnesses and the passing on of tradition. And some may not have had much opportunity to hear such. So Paul makes allowance for the fact that some are in that position.
‘As the truth is in Jesus.’ The tradition of His life and teaching was very important. It was ‘the testimony of Jesus’ (Rev 1:2; Rev 1:9; Rev 12:17; Rev 19:10 compare 1Co 1:6) and amplified and expanded on the Old Testament teachings. It revealed the One Who brought the fullness of truth and indeed Who was the truth (Joh 14:6).
‘That you put away, as concerning the old manner of life, the old man.’ Their old ways must be put away. There was still that within them which had been brought up in the old ways, and which even hankered after the old ways. Some take longer to throw them off than others. This is ‘the old man’. The man that they were. And he must be put aside, taken off like an unwanted suit of clothes. Examples of what must be put aside are given in Joh 14:25-31 and in the parallel passage in Col 3:5-9.
‘Which waxes corrupt after the lusts of deceit (deceitful lusts).’ The behaviour of this old man engages continually in what is corrupt following deceitful desires (‘the lusts of deceit’ is probably a Hebraism for ‘deceitful lusts’, lusts springing from deceit – Hebrew regularly uses genitives instead of adjectives). He is to be locked away in the wardrobe! The verb is aorist indicating something that should be done once for all.
‘And that you be renewed in the spirit of your mind.’ Literally ‘to go on being renewed’. They are to daily submit to the working of the Spirit and of the risen Christ, so that the renewing process may go on.
‘And put on the new man.’ They are to dress themselves with the new man, again aorist, once for all. This is to be a once for all decision to put off the old and put on the new. They must then seek the daily renewing by the Holy Spirit. This compares very closely with the comparison between following the desires of the flesh of the desires of the Spirit (Rom 8:5-7; Gal 5:16-17). The Christian life is never negative, there must not just be a renunciation of the bad but a positive commitment towards the good.
‘Which after God has been created in righteousness and holiness of truth.’ The new man is patterned on God and has been created in His likeness in ‘righteousness and holiness of truth’. ‘Holiness of truth’ is a Hebraism meaning ‘true holiness’ similar to and in opposition to ‘the lusts of deceit’ (Gal 5:22). When they received Christ and the Holy Spirit they received righteousness and true holiness as ‘new men’. They are thus seen by God as righteous and holy. But this righteousness and holiness must reveal itself in their lives. Righteousness indicates the behaviour expected towards God and man, holiness the setting apart to God and His will. The word for ‘new’ is kainos indicating freshness.
Fuente: Commentary Series on the Bible by Peter Pett
Eph 4:21. If so be, &c. Forasmuch as, or seeing ye have heard him, &c. See ch. Eph 3:2. Beza, Gataker, and others, translate and connect this and the preceding verse as follows: But it is not so with you; you have learned Christ; for ye have heard of him, &c.
Fuente: Commentary on the Holy Bible by Thomas Coke
Eph 4:21 . ] tum certe si , as to which, however, there is no doubt (for Paul himself had preached to them Christ, and instructed them in Christ), introduces, as in Eph 3:2 , in a delicate way the confirmation of the : assuming, at least, that ye have heard him and have received instruction in him, as it is truth in Jesus, that ye lay aside , etc., that is: if, namely, the preaching, in which ye became aware of Christ, and the instruction, which was imparted to you as Christians, have been in accordance with the fact that true fellowship with Christ consists in your laying aside , etc.
] to be explained after the analogy of the , Eph 4:20 ; but , like subsequently, is prefixed with emphasis.
] is neither ab eo (Castalio, Gataker, Flatt), nor de eo (Piscator), nor per eum (Beza), nor “ illius nomine, quod ad illum attinet” (Bengel); but it is to be explained from the conception : in Him , in the fellowship of Christ, that is, as Christians . Observe the progress of the discourse, which passes over from the first proclamation of the gospel ( ) to the further instruction which they have thereupon received as already converted to Christ ( .) two elements, which were previously comprehended in .
] in the manner how , introduces the mode of the having heard and having been instructed, so that this . . . corresponds to the previous , affirmatively stating what had indicated negatively.
] Truth it is in Jesus, that ye lay aside, etc., in so far as without this laying aside of your old man there would be no true , but only an apparent fellowship with Jesus.
] Paul passes from the official name to the personal name , because he, after having previously recalled the preaching made to the Ephesians and instruction concerning the Messiah , now brings into prominence the moral character of this preaching and instruction, and the moral life of true Christianity is contained in believing fellowship with the historical person of the Messiah, with Jesus (comp. 2Co 4:10 ff.: for “ Christi ideam perfectissime et fulgidissime explevit Jesus ,” Bengel), whose death has procured for believers their justification, and by virtue of their fellowship with Him the new life (Rom 6:2-3 ), so that to be with a retention of the old man, would be a contradictio in adjecto would be untruth, and not . We may add that this transition, unforced also at Eph 1:15 , from to was not necessary ; for, had Paul again written , there would therewith, as before, have been presented to the moral consciousness just the historical Christ Jesus . Comp. Gal 5:24 ; Col 3:10 f. The accusative with the infinitive depends on , so that it appears as subject of the sentence (Khner, II. p. 347 f.). Usually is made to depend on , in which case is very differently explained. Either it is regarded as a parenthesis (Beza, Er. Schmid, Michaelis), as by Rckert, who takes augmentatively, so that the sense is: “If ye are rightly instructed concerning Christ, ye have not so learned Him, for that would be false; with Him (there where Christ is, lives and rules) there is, in fact, only truth (moral, religious truth) to be met with.” Or . . . is attached to , and then is taken as epexegesis of . . ., in which case in turn is differently explained. [236] Or the connection is so conceived of, that a is supplied before , in which case Jesus appears as model . [237] So also Harless (followed by Olshausen), who, taking as moral truth (holiness), justifies from the comparison of Jesus with the readers (“as truth is in Jesus , so to lay aside on your part ”), in which case , not , is held to be used, because the man Jesus is set forth as pattern. Matthies likewise makes , depend on , but annexes . . . as more precise definition to : “ in Him, as or in as far as the truth is in Jesus , as He is the truth.” So Castalio appears already to have taken it. But all these explanations break down in presence of the , which, if belonged to , would be quite inappropriate. In particular, it may be further urged ( a ) in opposition to Rckert, that according to his explanation the parenthesis must logically have had its place already after ; ( b ) in opposition to Harless, that the alleged comparison of Jesus with the readers is at variance with the order of the words, since Paul must have written: , ; ( c ) in opposition to Matthies, that . . . does not stand beside , and that must have had the article. De Wette explains it to this effect: In Jesus there is (as inherent quality, comp. Joh 8:44 ) truth (especially in a practical respect), consequently there is implied in the instructions concerning Him the principle and the necessity of moral change. But even thus we may expect, instead of . , merely the simple . Others have attached to Eph 4:17 , as continuation of the . . . (Cornelius a Lapide, Bengel, Zachariae; not Wetstein, who at Eph 4:22 merely says “ respicit comma 17”), in which case . is likewise differently understood. [238] But after the new commencement of the discourse , Eph 4:21 , this is simply arbitrary and forced. Credner takes a peculiar view ( Einl. II. p. 398 f.): “Ye have not thus learned to know the Messiah, provided that ye (as I am warranted in presupposing, for it is only to such that I write) have heard Him and have been instructed in Him, as He as truth (truly, really) is in Jesus .” Thus Paul is held to distinguish his readers from such Gentiles as, won over to faith in the near advent of the world’s Redeemer, had reckoned themselves as Christians, but without believing in Jesus as that Redeemer. But of such Gentiles there is not found any trace in the N.T. (the disciples of John, Act 19:1 ff., are as such to be reckoned among the Jews ); besides, there would lack any attachment for the following , and in using (instead of . or ) Paul would have expressed himself as enigmatically as possible. Lastly, Hofmann ( Schriftbew . II. 2, p. 291), without reason, wishes to attach not to . , but to what follows; the in itself quite general stood in need of being characterized definitely as Christian, not the . . . , as to which it was already implied in the nature of the case and was self-evident.
[236] Camerarius, Raphel, Wolf: “edocti estis quae sit vera disciplina Christi, nimirum ut deponatis.” Comp. Piscator: “quaenam sit vera ratio vivendi in Jesu tanquam in capite nempe deponere.” Grotius: “si ita edocti estis evangelium, quomodo illud revera se habet;” so also Calixtus, Koppe, Rosenmller, Morus, and others.
[237] Jerome led the way with this explanation: “quomodo est veritas in Jesu, sic erit et in vobis qui didicistis Christum.” Subsequently it was followed by Erasmus, Estius (“sicut in Christo Jesu nulla est ignorantia, nullus error, nihil injustum, sed pura veritas et justitia, sic et vos,” etc.), and others, including Storr, Flatt (“as He Himself is holy”), Holzhausen, Meier ( is Christian virtue , “that ye, as truth in Jesus is, should lay aside”).
[238] Bengel: “ita uti veritas (vera agnitio Dei veri) reapse est in Jesu; qui credunt in Jesum, verant.” Zachariae: “For in what Jesus teaches to us is alone to be found the truth by the heathen despised.” Both thus explain it, as if . had the article.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
21 If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:
Ver. 21. Ye have heard him, &c. ] When Christ speaks once, we must hear him twice, as David did, Psa 62:11 , to wit, by an after deliberate meditation; for otherwise we learn nothing.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Eph 4:21 . : if indeed ye heard Him . On , = “if so be that,” “if as I assume it to be the case,” see in Eph 3:2 above. In the form of a delicate supposition it takes it as certain that they did hear. The is to be understood as the . The pronoun is placed for emphasis before its verb. The point, therefore, is this “if, as I take it to be the fact, it was He, the Christ, that was the subject and the sum of the preaching which you heard then”. : and in Him were instructed . is not to be reduced to “ by Him” (Arm.; also AV “taught by Him”), or “about Him,” or “in His name” (Beng.), but has its proper sense of “ in Him”. The underlying idea is that of union with Christ. The , therefore, refers probably to instructions subsequent to those which were given them at their first hearing ( ). It was in fellowship with Christ that they received these instructions. : even as truth is in Jesus . WH give , as a marginal reading. The meaning of the clause is much disputed. That it expresses in some way the manner or standard of the instructions ( ) is clear from the . But what the point and connection of the clause are it is by no means easy to determine. Wicl. gives “as is truth in Jesus”; AV and other old English Versions, “as the truth is in Jesus,” as if it were . Some dispose of it as a parenthesis (Bez., Rck., etc.), as if = “if ye were so instructed about Christ, that would be false” (as in Him there is only truth, moral and religious truth). Others (Grot., etc.) make it = “as it really is,” i.e. , “if ye were instructed in the Gospel as it really is in Jesus”; or (Jer., Erasm., Est., etc.) they supply a to the and understand the clause to refer to Jesus as the Pattern of moral truth or holiness. Jerome’s explanation, e.g. , is this quomodo est veritas in Jesu sic erit et in vobis qui didicistis Christum . Somewhat similarly others, connecting it with , take it to mean that as moral truth is in Jesus, so they on their part are to lay aside the old man (Harl., Olsh., etc.). Or, connecting it with , they understand the point to be that they were instructed in a way implying a moral change, as in Jesus there is truth and, therefore, holiness (so de Wette substantially). Meyer makes the dependent on the clause, so that the sense becomes this “truth it is in Jesus that ye put off the old man”; and Abbott appealing to the use of in Eph 4:24 and in Joh 3:21 , makes it = “as it is true teaching in Jesus that ye should put off,” etc. All these interpretations involve dubious constructions or impose unjustifiable senses on the . Feeling this others have adopted the bolder expedient of making the subject of , the sense then becoming “as He (Christ) is truth in Jesus” (Cred., Von Soden). A better turn is given to this by WH, who would read and so get the sense “as He (Christ) is in Jesus in truth”. In support of this it is urged that the , show that Christ , the Messiah , is the leading subject. But this construction means that it was not enough to be instructed in a Messiah; that they had also to recognise that Messiah in the historical Jesus, and that in Him they would see the life which signified for them a putting off of the old man. There is no indication, however, in the context or in any word of Paul’s belonging to this period of a form of false Christian teaching which distinguished between Christ and Jesus , or of Gentiles professing to believe in a Messiah but not in Jesus as that Messiah. It only remains, therefore, to fall back on the interpretation “if ye were instructed according to that which is truth in Jesus”. The clause will then describe the nature or manner of the instruction, as the following clause expresses its substance. In form or character the instruction was in accordance with what was true, with what was true in Jesus , that is to say, with truth as seen embodied in Him ( cf. Alf., Ell.). And instruction of that kind meant that they should put off the old man.
Fuente: The Expositors Greek Testament by Robertson
If so be. App-118.
have. Omit.
have been taught = were instructed.
as the truth is in Jesus. Frequently misquoted. No article. See Joh 14:6.
as = even as.
the. Omit.
Jesus. App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
Eph 4:21. , 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.-, Him) This word, and in [Engl. Vers. by] Him, which presently occurs, are brought in here from the following clause: as you, Gal 4:11. To hear Christ has a fuller meaning than to hear of Christ.-, ye have heard) Even the first hearing about Christ takes away sins.- , in Him) i.e. in His name, as to what concerns Him.-, ye have been taught) you have received the doctrine. The consequent of hearing and of being taught is to learn [, Eph 4:20].-, even as) i.e. so as: comp. , in such a way as, 1Co 8:2, so, as the truth is really in Jesus. The antithesis is according to, Eph 4:22 [your former conversation-according to the deceitful lusts].-, the truth) This is opposed to heathen vanity in general, Eph 4:17; and is resumed Eph 4:24, that it may receive a fuller discussion. Truth, viz. the true knowledge of the true God.- , in Jesus) Those who believe in Jesus, speak the truth, 1Jn 2:8.
Fuente: Gnomon of the New Testament
Eph 4:21
Eph 4:21
if so be that ye heard him, and were taught in him, even as truth is in Jesus:-In the early church there were very many that were imperfectly taught in the truth of Christ. With no written standard of truth given, men were ill-taught and moved by personal feeling and ambition, taught many things not compatible with the truth, hence in the earliest days of the church sects and parties were more common in proportion to the number of members claiming to follow Jesus than at any other period.
Fuente: Old and New Testaments Restoration Commentary
heard: Mat 17:5, Luk 10:16, Joh 10:27, Act 3:22, Act 3:23, Heb 3:7, Heb 3:8
as: Eph 1:13, Psa 45:4, Psa 85:10, Psa 85:11, Joh 1:17, Joh 14:6, Joh 14:17, 2Co 1:20, 2Co 11:10, 1Jo 5:10-12, 1Jo 5:20
Reciprocal: Psa 25:5 – Lead Psa 86:11 – Teach Psa 119:142 – and thy Isa 48:17 – which teacheth Isa 54:13 – all Dan 9:13 – that we Mat 11:29 – and learn Joh 6:45 – And they Joh 17:17 – word Act 5:42 – preach Act 8:35 – preached 2Co 6:7 – the word Eph 3:2 – ye Phi 4:12 – I am 1Ti 3:15 – the truth 1Jo 2:27 – but
Fuente: The Treasury of Scripture Knowledge
(Eph 4:21.) -If indeed Him ye have heard; not in living person, but embodied and presented in the apostolical preaching. 1Co 1:23. The particle does not directly assert, but rather takes for granted that what is assumed is true. See under Eph 3:2.
-and in Him were taught. signifies, as in other previous portions of the epistle-in Him, that is, in union with Him; Eph 1:7, etc. It does not mean by Him, as is the rendering of the English version, and of Castalio, who translates-ab eo, and of Beza, one of whose versions is-per eum. Still less can the words bear the translation-about Him. It denotes, as is proved by Harless, Olshausen, and Matthies, preceded by Bucer-in Him. Winer, 48, a. It is the spiritual sphere or condition in which they were taught. They had not received a mere theoretic tuition. The hearing is so far only external, but being in Him, they were effectually taught. One with Him in spirit, they were fitted to become one with Him in mind. The interpretation of Olshausen gives the words a doctrinal emphasis and esoterism of meaning which they cannot by any means bear. The hearing Christ and in Him being taught, are equivalent to learning Christ, in the previous verse-are rather the two stages of instruction.
The connection of this clause with the next clause, and with the following verse, has originated a great variety of criticisms. The most probable interpretation is that of Beza, Koppe, Flatt, Harless, Olshausen, de Wette, and Winer, and may be thus expressed: If indeed ye heard Him, and in Him were taught, as there is truth in Jesus-taught that ye put off the old man. This appears to be the simplest and most natural construction. The apostle had been describing the gloom, death, and impurity of surrounding heathenism. His counsel is, that the Ephesian converts were not to walk in such a sphere; and his argument is, they had been better tutored, for they learned Christ, had heard Him, and in Him had been taught that they should cast off the old man, the governing principle in the period of their irregeneracy, when they did walk as the other Gentiles walked. Meyer and Baumgarten – Crusius, preceded by Anselm, Vatablus, and Bullinger, however, connect in the following verse with -it is the truth in Jesus, that ye put off the old man; thus making it the subject of the sentence. The instances adduced by Raphelius of such a construction in Herodotus are scarcely to the point, and presuppose that has the same signification as the term employed by the historian. Meyer lays stress on the , but it is added to mark the antithesis between their present and former state. It is certainly more natural to connect it with the preceding verb, but we cannot accede to the view of Bengel, a-Lapide, Stier, and Zachariae, who join it with in Eph 4:17, for in that case there would be a long and awkward species of parenthesis. Taught-
-as there is truth in Jesus. We cannot but regard the opinion of de Wette, Harless, and Olshausen as defective, in so far as it restricts the meaning of too much to moral truth or holiness. What in Jesus, says Olshausen, is truth and not semblance, is to become truth also in believers. The idea of Harless is, As there is truth in Jesus, so on your part put off the old man; implying a peculiar comparison between Jesus and the Ephesian believers addressed. This is not very different from the paraphrase of Jerome-Quomodo est veritas in Jesu sic erit et in vobis qui didicistis Christum; nor is the paraphrase of Estius greatly dissimilar. The notions of the Greek fathers are narrower still. OEcumenius makes it the same as . It means , says Chrysostom; and the same view, with some unessential variety, is expressed by Luther, Camerarius, Raphelius, Wolf, Storr, Flatt, Rckert, Meier, and Holzhausen. But the noun does not usually bear such a meaning in the New Testament, nor does the context necessarily restrict it here. It is directly in contrast not only with in the next verse, but with — in Eph 4:17-18. Nor can the word bear the meaning assigned to it by those who make depend upon it-their rendering being, If indeed ye heard Him, and in Him were taught, as it is truth in Jesus for you to put off the old man. The meaning held by Meyer is, that unless the old man is laid off, there is no true fellowship in Jesus. But this notion elevates an inference to the rank of a fully expressed idea. We take in its common meaning of spiritual truth, that truth which the mediatorial scheme embodies-truth in all its own fulness and circuit; that truth especially which lodged in the man Jesus- and being one conception. The words express the relation of the truth to Christ, not in any sense the fellowship of believers with Him. The historical name of the Saviour is employed, as if to show that this truth had dwelt with humanity, and in Him whom, as Christ, the apostles preached, and whom these Ephesians had heard and learned. We find the apostle commencing his hideous portraiture of the heathen world by an assertion that they were the victims of mental vanity, that they had darkened intellects, and that there was ignorance in them. But those believers, who had been brought over from among them into the fold of Christ, were enlightened by the truth as well as guided by it, and must have felt the power and presence of that truth in the illumination of their minds as well as in the renewal of their hearts and the direction of their lives. Why, then, should this same be taken here in a limited and merely ethical sense? It wants the article, indeed, but still it may bear the meaning we have assigned it. The article is in F, G, but with no authority.
The phrase, , points out the mode of tuition which they had enjoyed. The meaning of may be seen under Eph 1:4, and here it is a predicate of manner attached to the preceding verb. It stands in contrast to in Eph 4:20-ye have not so learned-ye have not learned Him in such a way- -as to feel a licence to walk like the other Gentiles, but ye heard Him, and in Him were taught in this way–as there is truth in Him. It tells the kind of teaching which they had enjoyed, and the next verse contains its substance. Their teaching was not according to falsehood, nor according to human invention, but according to truth, brought down to men, fitted to men, and communicated to men, by its being lodged in the man Jesus. They were in Him-the Christ-and so came into living contact with that truth which was and is in Jesus. This appears on the whole to be a natural and harmonious interpretation, and greatly preferable to that of Calixtus, Vatablus, Piscator, Wolf, and others, who give the sense of that-quod; ye have been taught that there is truth in Jesus, or what the truth in Jesus really is. Such a version breaks up the continuity both of thought and syntax, and is not equal to that of Flatt and Rckert, who give the an argumentative sense-And ye in Him have been taught, for there is truth in Him. Calvin, Rollock, Zanchius, Macknight, Rosenmller, and others, falsely suppose the apostle to refer in this verse to two kinds of religious knowledge-one vain and allied still to carnality, and the other genuine and sanctifying in its nature. Credner’s opinion is yet wider of the mark, for he supposes that the apostle refers to the notion of an ideal Messiah, and shows its nullity by naming him Jesus. Taught & rdq uo;-
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Eph 4:21. If so be is not said in the sense of any doubt, but it means that it really was true they had heard about Christ, and had been given the truth concerning Him. That being true, the apostle would repeat what he had said in the preceding verse, then go on and give his readers some exhortations concerning righteous living in Christ.
Fuente: Combined Bible Commentary
Eph 4:21. If indeed; comp. chap. Eph 3:2; their experience is to be recalled to test the matter; not doubt, but certainty is implied.
Ye heard him; when they became disciples. Even if they heard through the instrumentality of others, they did not truly hear, unless they heard Him, for this is the emphatic word. Nothing is truly heard through the gospel message, until He is heard.
And were taught in him; and in Him were taught; not by Him, nor concerning Him, but, in fellowship with Him. This fellowship was not only the result but the essential condition of the instruction; for saving knowledge is referred to.
As is truth in Jesus. As is not = inasmuch as, but according as. Not thus, but in this manner were they taught Is points to what is real and permanent Truth here includes both what is true and what is real, over against ignorance and vanity, but is not to be understood as meaning Christian doctrine (comp. the frequent misquotation: the truth as it is in Jesus), nor true holiness. The whole may be thus paraphrased: If you were taught so that what you received was according to what is true (true and real) as permanently embodied in the personal Saviour. The word Jesus has the article in the original, pointing to the known Person, whose human name, rather than His official title, is used here, where He is represented as Himself speaking to His individual followers.
Fuente: A Popular Commentary on the New Testament
The New Life of Those Taught By Christ
Paul did not have any doubt about the teaching they had received. Instead, he is preparing to remind them of Christ’s teachings and the life they should live after accepting them (4:21). The old Gentile way of living should be cast aside like a worn out garment. This old man was sin dominated as described above (4:22).
The mind should then be Spirit directed through the truth (4:23; Rom 12:12 ). In place of the cast away lifestyle, the Christian will put on the new man. To put on the new man, one must be in Christ, which can only be accomplished in baptism ( 2Co 5:17 ; Gal 3:26-27 ). In place of pursuing lusts, the new man lives in accord with God’s will and strives to keep himself pure (4:24).
Fuente: Gary Hampton Commentary on Selected Books
If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:
He has really blasted the lost so you should be at ease, but beware for Paul seldom blasts without purpose. He is setting up the Christian for a little blast of their own. He now is talking about what the believer has learned, what the believer has been taught and what the believer should believe – TRUTH that is found in Christ.
The thought of the text is that you don’t live that corrupt life that he has just described if indeed they have learned of Christ properly, have been taught of Christ properly and accepted truth properly.
Look out, here it comes, if you aren’t to live that way then he must be going to tell us how we ought to live and this isn’t going to be pretty for some believers.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
4:21 If so be that ye have heard him, and have been taught by him, {d} as the truth is in Jesus:
(d) As they have learned who acknowledge Christ indeed, and in good earnest.
Fuente: Geneva Bible Notes
"If indeed" (NASB) means "surely" (NIV, cf. Eph 3:2). The Ephesian believers had received teaching about Christ and had learned to live in the sphere of His will. This is the truth in Jesus that is in view. Whenever Paul used the name of Jesus in Ephesians, as here, he drew attention to the death and resurrection of the Savior. He did so here to remind his readers of the essence of the gospel message as an incentive to live for Christ.