Exegetical and Hermeneutical Commentary of Ephesians 4:25
Wherefore putting away lying, speak every man truth with his neighbor: for we are members one of another.
25 32. The subject pursued: the revolution coming out in truthfulness, kindness, honesty, purity, patience, forgivingness
25. Wherefore ] From these deep principles come now the more detailed inferences of holy practice, and these fill most of the rest of the Epistle. Here and there (as in this verse, and in ch. Eph 5:23) the basis of the whole in the relations of the Church to Christ appears explicitly.
putting away lying ] Cp. Col 3:9-10, for a suggestive parallel. There, as here, truthfulness is connected with “new creation.” He who is “in Christ” is, above all things, in a region of light and of right, whose first result will be the aim to do and speak truth; the truth of entire and unselfish sincerity. “ Putting away ” carries on the imagery of Eph 4:22. For the phrase, in reference to a definite break with sinful principle and practice, cp. Col 3:8; Heb 12:1; Jas 1:21; 1Pe 2:1 (A.V., “ lay aside,” in the last three places). And see below, Eph 4:31. This “putting away” may be viewed either as a thing done, in principle, for the member of Christ has, in respect of that union, definitely “done with sin”; or as a thing to be done (Col 3:8, imperative), in each application of sinless principle. The Gr. is an aorist participle, and thus, grammatically, allows either view. We recommend the former, as most in harmony with the previous context.
speak truth ] The application of the decisively accepted principle of truth. Observe the sober and humbling practicality of the Apostle’s precepts; as necessary now as ever. And earnestly observe the uncompromising condemnation, by the Gospel, of all kinds and phases of dishonesty. Nothing untruthful can possibly be holy. A pious fraud is, in the light of true Christianity, a most grievous sin. The emphasis laid on truthfulness in Scripture is all the more significant of the character and origin of Scripture when we remember the proverbial Oriental laxity about truth. Lying is a vice deeply characteristic of heathenism. An Indian missionary said of his first convert, “he would often come to me with tears in his eyes, saying, ‘I told you a falsehood, but it seemed nature to me to say yes when I should say no, and no when I should say yes ’.” (Communicated by the Dean of Peterborough). Contrast Psa 15:2-3.
his neighbour ] Primarily, the fellow-Christian is in view; see the next clause. But this first bearing of such a precept is pregnant with a universal reference. For to the believer his fellow-Christian is a fellow-member of Christ, his fellow-man may be. On the word “neighbour” it is obvious thus to compare the Lord’s parable, Luk 10:29 &c.
for we are members one of another ] Each vitally and directly joined to the Head (see on Eph 4:16) and so, through Him, incorporated into one another. And thus comes a profound correction to that selfishness which inheres in falsehood. The interests of each member centre not in itself but in the Head, and the Head is equally related to and interested in each member. In Him, therefore, each is as important to each as each to itself. Cp. Rom 12:5; 1Co 12:12-27. On the universal application latent in this argument, see last note.
Fuente: The Cambridge Bible for Schools and Colleges
Wherefore putting away lying – It may seem strange that the apostle should seriously exhort Christians to put away lying, implying that they were in the habit of indulging in falsehood. But we are to remember:
(1) That lying is the universal vice of the pagan world. Among the ancient pagans, as among the moderns, it was almost universally practiced. It has been remarked by a distinguished jurist who had spent much time in India, that he would not believe a Hindu on his oath. The same testimony is borne by almost all the missionaries. of the character of pagans everywhere. No confidence can be placed in their statements; and, where there is the slightest temptation to falsehood, they practice it without remorse.
(2) The Ephesians had been recently converted, and were, to a great extent, ignorant of the requirements of the gospel. A conscience has to be created when pagans are converted, and it is long before they see the evils of many things which appear to us to be palpably wrong.
(3) The effects of former habits abide long, often, after a man is converted. He who has been in the habit of profane swearing, finds it difficult to avoid it; and he who has been all his life practicing deception, will find himself tempted to practice it still. It was for reasons such as these, probably, that the apostle exhorted the Ephesians to put away lying, and to speak the truth only. Nor is the exhortation now inappropriate to Christians, and there are many classes to whom it would now be proper – such as the following:
(1) He who is in the habit of concealing the defects of an article in trade, or of commending it for more than its real value – let him put away lying.
(2) He, or she, who instructs a servant to say that they are not at home, when they are at home: or that they are sick, when they are not sick or that they are engaged, when they are not engaged – let them put away lying.
(3) He that is in the habit of giving a coloring to his narratives; of conveying a false impression by the introduction or the suppression of circumstances that are important to the right understanding of an account – let him put away lying.
(4) He that is at no pains to ascertain the exact truth in regard to any facts that may affect his neighbor; that catches up flying rumors without investigating them, and that circulates them as undoubted truth, though they may seriously affect the character and peace of another – let him put away lying.
(5) He that is in the habit of making promises only to disregard them – let him put away lying. The community is full of falsehoods of that kind, and they are not all confined to the people of the world. Nothing is more important in a community than simple truth – and yet, it is to be feared that nothing is more habitually disregarded. No professing Christian can do any good who has not an unimpeachable character for integrity and truth – and yet who can lay his hand on his breast and say before God that he is in all cases a man that speaks the simple and unvarnished truth?
For we are members one of another – We belong to one body – the church – which is the body of Christ; see the notes Rom 5:12. The idea is, that falsehood tends to loosen the bonds of brotherhood. In the human body harmony is observed. The eye never deceives the hand, nor the hand the foot, nor the heart the lungs. The whole move harmoniously as if the one could put the utmost confidence in the other – and falsehood in the church is as ruinous to its interests as it would be to the body if one member was perpetually practicing a deception on another.
Fuente: Albert Barnes’ Notes on the Bible
Eph 4:25
Wherefore, putting away lying.
Lying
I. Lying is an abominable habit.
1. To lie is diametrically opposed to truth, therefore to the whole Diving law, and not to one commandment only, as other sins.
2. Truth is a perfection of the Godhead, while lying is the sin of the devil.
3. Lying is very detrimental to human society. The greatest blessing in the world is the intercourse–the communion–of man with man. If this blessing be taken away, the whole world would be turned into chaos. Such would be the inevitable result, if all men were addicted to lying; and it is partly so now.
II. Lying is a habit which is punished here on earth.
1. Telling lies degrades a man in the estimation of his fellow men. If a lie were not a foul blot in a man, why are even bad men so cautious not to be caught in a lie?
2. God will punish the liar (Psa 5:7).
3. If God hates and punishes lying so severely, how great will be His hatred of perjury, which is lying confirmed by oath! The confirmation of testimony by oath has been ordained by God Himself (Deu 6:18). An oath is for confirmation. For men it is the end of all controversy. It follows that the perjurer, as far as in him lies, abolishes the last means of ascertaining the truth. Shall not God avenge? (Zec 5:4.) (J. B. Campadelli.)
Christian truth
I. This precept assumes a preliminary condition: putting away lying. This touches the root of the matter. It points to the entire and thorough abandonment and renunciation, not in outward speech only, but in the inmost heart, of all falsehood. You put away the thing that is false, all false dealing in your inmost mind and spirit with any person or any thing. We must connect this with what goes before. At Eph 4:22, we are exhorted to put off the old man, which is corrupt after the lusts of deceit, i.e., to put away the lusts of deceit in which its corruption consists. Here we are assumed to put away the deceit itself to which the lusts belong, and by means of which they wield their corrupting influence.
II. The injunction itself. The condition and the precept are closely connected. And the connection is natural. Out of the abundance of the heart the mouth speaketh. If there is no falsehood in the heart, it may be anticipated that there will be truth in the lips. And the converse holds good. So far, generally, the connection here indicated is clear enough. I am persuaded, however, that this is not all. Bear in mind what putting away falsehood really means. It describes a state or frame of mind, a character of the inner man, peculiar to the real Christian, the true believer. If so, it would seem to follow that by speaking truth every man with his neighbour, is meant a habit or mode of speech also peculiar to such a one. The true speaking must correspond to the putting away lying with which it is associated; out of which, in fact, it springs. They are both of them Christian graces and attainments, and not common virtues; excellences of which the renewed man is capable, but which are beyond the reach of the old.
III. The reason annexed to this precept. Christians are formed into one body, having a common Head; from whom they all derive a common life, and in whom they all are one. There are not, therefore–there cannot be, if they realize and act out this great ideal–separate interests among them. They are not isolated from one another, and independent of one another. Nor are they simply a community of individuals, voluntarily associated together for certain common ends. On either of these suppositions there might still be room for concealment and caution on many points there might be some apology for reticence and silence. But believers are a divinely constituted, a divinely created corporation. Their unity is of the Spirit. It is the work of the Holy Ghost. They are more intimately bound and knit together in one than are the limbs of mans corporeal frame. They have absolutely, in the highest sense, all things in common. There is one body, etc. Surely, in such a society, there might be expected to be the most outspoken freedom of utterance; the fullest and frankest speaking of the truth. As members one of another, you should have no secrets to keep from one another. There ought to be no cold reserve; no jealousy; no suspicion; none of that wary prudence, that wise doubting of your neighbour, which prompts the keeping back of the truth from him, and the leaving of him in ignorance or in error. (R. S. Candlish, D. D.)
On truth
Not only is the Second Person in the adorable Trinity revealed to us as the Son and the Word of God, but He is also exhibited as the archetypal Verity. I am the truth, saith our Lord of Himself, and when He was made flesh He dwelt among men, full of grace and truth. That inherent attribute which had been in God from the beginning, which had been exercised in the beneficent act of creation (for all His works are faithful), was in the last days shown forth to mortal eyes in the lowly guise of the Carpenter of Nazareth, as their God in truth and in righteousness (Zec 8:8). Now if truth be thus–not only a part of that righteousness in which God constituted all things–but actually a form and mode of the Divine Being Himself; if it be, not only that, in which God caused all things to be according to their law, but the manifestation of Himself in His Blessed Son; it will follow that anything contrary to this truth will be of the most abominable nature. If truth be the exhibition of the Son of God Himself, we shall not wonder at the whole constitution of the world being founded in it. The condition on which society holds together is perfect truth. The nearer we approach to perfect truth in any society, the more perfect is the credit, and the more sure is the basis on which that society stands.
I. The opposite of truth is a lie; and in order to get at our duty on this head, it may be well to inquire into its nature and kinds. The common division of lying is into pernicious lies, those that are said with an evil intent–officious lies, those that are said to screen a fault or with other less culpable object–and lastly, lies of jesting, which may be dismissed in one word of the apostle–that they are–not convenient, being at best of a very low style of wit, and always dangerous. But I think that a fuller and more complete distinction of these may not be without advantage.
1. The first and most heinous of all lies are those that are perpetrated in religion. A falsehood concerning God is the worst form of this sin.
2. And connected with this–is the heinous iniquity of what are called pious frauds, where a religious system is propped up by deceit of any kind, false miracles, false legends, and the like.
3. The next most heinous form of deceit is the lie of malignity, where a falsehood is told with the deliberate purpose of injuring the happiness of another. Remember you have no right to spread any report till you have taken, some means to test its authenticity. If you give currency and fresh importance to a false report, you commit a great sin, and owe a heavy debt to the person you have helped to calumniate. The law prevents our being lied out of property, but who can arrest the evil effects of backbiting? who can restore the friendship it has broken?
4. The next kind of lying is that lying for lyings sake, which we find sadly prevalent among certain individuals and certain nations.
5. We now come to the case where the lie is told to obtain some immediate or eventual good. It is a very wide subject, because from the simple lie to serve an immediate purpose up to the difficult question of casuistry, whether a man may tell a lie to save life or reputation, the circumstances and degrees are various to infinitude. Of course we affirm broadly that a man may not tell a lie to obtain for himself any good, and that if suffering follows on telling the truth, a man must be contented to suffer. The whole question turns on this: Is there anything more valuable than the soul? if there be, you may lie to obtain it; but if God has said that He will destroy all such as speak leasing, it is clear that we may not commit that sin for anything which the world can give. It is staking our eternal welfare against our temporal good. The matter becomes more difficult, when the object for which a lie is told is a fine or noble one, like the faithful servant well known in Scottish history, who perjured himself before the judges to save his masters life. Yet even here the same law of distinction comes in, which is the more valuable–this world or the next? St. Augustine maintains that you may not say what is untrue, even if that untruth were to save a friends life, because your friends temporal life is less valuable than your own eternal life forfeited by the lie. If persons in pursuit of one who has thrown himself upon your mercy for concealment, demand of you where he is, you may not deny that you have seen him, but you may refuse to answer; you may throw the pursuers off the scent by any ingenious escape, but you may not say what is untrue, even in such an extreme case. You will recollect that noble fiction in which a person of low estate refuses to save a sisters life at the expense of a lie, and afterwards obtains her pardon under circumstances of unparalleled energy and exertion. The morality here is perfect. It is best to leave the issue of things in the hand of God, and not to do evil that good may come.
6. We next proceed to a less heinous sort of lying, that which arises from the desire to please man–the lie of polite society. Here no one is injured, very deep interests are not affected–the subjects lied about are trifles–the motives are amiable or innocent–and yet here is positive sin. A desire to shine in society may not be wrong, but it must not be compassed by such means. Or the love of society may take the shape of boastful falsehood.
7. A more excusable form is that lying which comes from fear of offending those we live with. This is the special sin of some weak natures, and belongs rather to cowardice of character than to actual deceit. It often arises from the injudicious severity of parents, and the rough discipline of a public school, or from that feeble temperament which never should have been sent there. It is as much a misfortune as a fault, and is to be met by strengthening the moral character generally, and by seeking to bring out in the disposition all those habits of self-respect, which, under the Divine blessing, give dignity to man.
8. The last and most venial form of falsehood consists in those slight inaccuracies which slip out in the haste and thoughtlessness of conversation. These can hardly be called lies, because they are not uttered with the deliberate intention of deceiving, and are intellectual rather than moral faults. Some have very incorrect memories, others have quick minds which lead them to speak before they think, or even without thinking at all. Some persons find it impossible to repeat a thing exactly as they heard it, and without conscious deceit convey a different impression in their narration. Many of strong imagination unconsciously colour facts which in other respects they rightly describe. In short, there is a large region on the confines between truth and falsehood which requires some vigilance on our parts. People should be cautious about this inaccuracy, because like all bad habits it is apt to increase.
II. And now that we have defined these different sorts of lying, let us think of their gratity and their cure. The record of the sacred Scripture is very strong against this sin. Nothing but the presence of the Blessed Truth, which is Christ Himself, in the heart, can give that pellucid and crystal soul which will bear the light at every angle. He who speaks the truth from worldly motives is only careful about that which the world censures, and in cases where the conventional morality of society allows of false vows and protestations, has no feeling about these; but the true Christian, while he is not over-scrupulous about trifles, has a conscience which ever announces the approach of fraud, for he is stayed on God, who is the immutable Truth, who cannot be deceived. (Bishop A. P. Forbes.)
On the nature of lying
I. The nature of a lie. A lie, strictly and properly so called, is such a manner of speaking, wherein, according to the ordinary signification of words, a man signifies that to another as true which he himself either certainly knows or believes to be false, and that, with a design of imposing upon him.
II. Several kinds of lies. Much needs not to be said concerning that sort of lying, which yet is of all others the most generally practised; namely, those mean ways of deceiving and over-reaching one another, which are so frequently used in traffic and bargaining. I shall proceed now to the consideration of such cases, wherein many even learned men have pleaded with very plausible reasons, in justification and defence of the use of divers manners of falsifying. And–
1. In the case of those, to whom we have openly and justly declared ourselves enemies, as in the case of a lawful and necessary war.
2. In the education of children; that is, of such as are already arrived to some, though not a perfect, use of their reason. To these, the persons I am speaking of, conceive, we are not obliged to speak the truth; not because they have no right to truth, or have lost that right by any forfeiture, but because they are not capable of receiving and judging of it; so that because they are not come to a full use of their reason and judgment.
3. The last case, wherein falsehood has been by many thought justifiable, is when some public benefit is thereby promoted; in which case they fancy they may presume upon mens consent, that they are willing to be deceived; that they would give up their right by which they might exact truth of us, did they know the reasons that moved us to deceive them. These are the chief cases in which some have thought falsehood allowable, or at least excusable. Whether they had any just and sufficient reason to do so, will best appear by inquiring first into the nature of truth, and the foundation of our obligation to speak always what we think agreeable to it; and their applying it to the particular cases. Now they who think a lie, properly so called, to be in several cases lawful; consider truth merely as a civil compact. They look upon truth as a matter of private concern, as if one man laid upon another all the obligation he has to it, and consequently could release him from that obligation either by his fault, or his incapacity, or his consent. Thus truth becomes merely one and the same thing with justice; and falsehood ceases to be a fault, unless when it is joined with manifest injury and wrong. From hence it follows, that, since when a man has forfeited or voluntarily receded from his right to anything, it may without injustice be withheld from him; in such cases as those, according to this notion, a lie will seem to be no longer blameworthy.
But now that we are, on the contrary, really under an obligation to truth, distinct from, and independent on that of mere justice, may appear from the following considerations.
1. That every mans conscience naturally convinces him that he is under an obligation to truth, distinct from all other considerations; so that it will not without reluctance suffer him to deceive his neighbour with a lie, even though he does not foresee any real injury or damage that will there upon accrue to him.
2. That our obligation to truth is distinct from that of merely not injuring our neighbour, appears further from this consideration, that in our notion of the supreme and most perfect Being, veracity and justice are two distinct perfections or attributes.
It remains that after what has been said, I make a practical observation or two, and so conclude. And–
1. Lying lips are an abomination to the Lord, saith Solomon (Pro 12:22; and Pro 6:16. etc.).
2. As lies are thus abominable in the sight of God, so are they also to all good men (Pro 13:5).
3. This sin of lying tends in its own nature to the destruction of all civil society. (S. Clarke, D. D.)
The virtues which have truthfulness for their basis
The quality of truthfulness, or of allegiance to truth, in the character, extends far beyond the point of scrupulously avoiding untrue statements. A person may never tell what would usually be called a falsehood, and yet may have a thoroughly insincere, hypocritical, or artificial character.
1. And may I not mention first, as worthy of being in general avoided, the quality of dissimulation, or the concealment of our real opinions, which has been contrasted with simulation, or the pretending to be, or to think, something other than the reality. It has been laid to the charge of Cromwell that he was a dissembler, who allowed others to interpret his silence as they would, and then surprised them by acting otherwise than they expected. His most favourable biographers have defended him on the ground that he told no lies, and that being in the midst of dangerous plotters, he was unable to save himself or his cause in any other way. I will not dispute the justice of the defence, but I notice the instance as showing how men confound dissembling with falsehood, and therefore how these must border on one another; and as showing also that a high religionist like Cromwell, by his dissembling, gave colour to the charge that his religion was insincere.
2. Next to dissimulation I mention pretence, which implies an intentional concealment of the reality by something false or feigned offered to the inspection of others. Thus a merchant who has no capital makes a false impression on others in regard to his pecuniary ability, that he may obtain a loan of money; or a sciolist pretends to have learning, when he is ignorant; or a libertine to be moral when he is immoral; or a hypocrite in religion to be a believer or a good man when he is neither.
3. There is a less obvious kind of pretence into which we are all apt to fall, which, however, cannot stand on its defence, when tried by the laws of truth. It is what is called cant; a word which denotes the aping of others in expressions of feeling and opinion, by the use of set, stereotyped words which pass current in a certain circle of religion, fashion, or taste.
4. We mention next, as closely bordering on the vice of character already named, insincerity, especially in professions of regard and in the bestowment of praise. When a person puts on the semblance of friendship for another, expressing it in warm terms to his face, while he laughs at him behind his back, we call this hypocrisy of a black dye. But some insincere ways of making another believe that you are his friend are not so obviously wicked as this. You thus present yourself to others as ready to do for them what is beyond your intention, and when the test comes and you fail, they are wounded, and feel that they have been falsely dealt with. Most of such insincere professions are the refuges of selfishness ashamed to come to the light and putting on the forms of goodwill.
5. We pass on next to the faults of character opposed to simplicity. This word denoted at first the quality of being unfolded, as contrasted with that which was folded together, and so simplicity in a moral sense and duplicity are moral opposites. But the word has a wide application; when used in reference to taste it denotes the avoidance of the artificial, the overwrought, the overloaded with ornament, the pretentious. When used in reference to our purposes it denotes that two motives, as self-interest and goodwill, are not mixed in producing the same act, or that we aim at truth rather than at impression. As a moral quality it denotes the absence of guile, a character without artifice.
6. Another and a kindred fault opposed to a spirit of truthfulness is inaccuracy in representation and reports.
7. Another of the truthful virtues is candour, which partakes of the nature also of justice. It admits the weight of what makes against ourselves and confesses this with readiness. It acknowledges mistakes out of a spirit of fairness. In argument it gives an impartial view of the reasons urged by the opposite side. (T. D. Woolsey.)
The evil of lying
Wherein lies the evil of lying? We observe–
1. That a lie is the nearest thing possible to suicide, being a denial of the personality which God has given us, and calculated to reduce the order of Gods creation to confusion.
2. It is contrary to the nature and use of language, and the purpose of God Himself in giving us the organs of speech.
3. It makes men like devils, and destroys all confidence in human society. Two men give each other the lie, and you have a duel; one mob gives another the lie, and there is a riot; two nations give each other the lie, and you have war; our race gave God the lie in paradise, and we have the Fall–the heaven and the earth in conflict with each other. Such are the effects of a lie!
4. We add that the liar is shut out from the kingdom of heaven by the authority of God, being both by nature and practice unfitted for the heavenly home. (W. Graham, D. D.)
Various kinds of lies
There are thousands of ways of telling a lie. A mans whole life may be a falsehood, and yet never with his lips may he falsify once. There is a falsehood by look, by manner, as well as by lip. There are persons who are guilty of dishonesty of speech, and then afterward say may be, call it a white lie, when no lie is that colour. The whitest lie ever told was as black as perdition. There are those so given to dishonesty of speech that they do not know when they are lying. With some it is an acquired sin, and with others it is a natural infirmity. Misrepresentation and prevarication are as natural to them as the infantile diseases, and are a sort of moral croup or spiritual scarlatina. Then there are those who in after life have opportunities of developing this evil, and they go from deception to deception, and from class to class, until they are regularly graduated liars. At times the air in our cities is filled with falsehood, and lies cluster around the mechanics hammer, blossom on the merchants yardstick, and sometimes sit in the doors of churches. They are called by some fabrication, by some fiction. You might call them subterfuge, or deceit, or romance, or fable, or misrepresentation, or delusion; but as I know nothing to be gained by covering up a God-defying sin with a lexicographers blanket, I shall call them, in plainest vernacular, lies.
I. First of all, I speak of agricultural falsehoods. There is something in the presence of natural objects that has a tendency to make one pure. The trees never issue false stock. The wheat fields are always honest. Rye and oats never move out in the night, not paying for the place they occupy. Corn shocks never make false assignments. Mountain brooks are always current. The gold of the wheat fields is never counterfeit. But, while the tendency of agricultural life is to make one honest, honesty is not the characteristic of all who come to the city markets from the country districts. Milk cans are not always honest.
II. I pass on to consider commercial lies. There are those who apologize for deviations from the right and for practical deception by saying it is commercial custom. In other words, a lie by multiplication becomes a virtue. A merchant says: I am selling these goods at less than cost. Is he getting for these goods a price inferior to that which he paid for them? Then he has spoken the truth. Is he getting more? Then he lies. A merchant says: I paid $25 for this article. Is that the price he paid for it? All right. But suppose he paid for it $23 instead of $25? Then he lies. But there are just as many falsehoods before the counter as there are behind the counter. A customer comes in and asks: How much is this article? It is five dollars. I can get that for four somewhere else. Can he get it for four somewhere else, or did he say that just for the purpose of getting it cheap by depreciating the value of the goods? If so, he lied. There are just as many falsehoods before the counter as there are behind the counter. A man unrolls upon the counter a bale of handkerchiefs. The customer says: Are these all silk? Yes. No cotton in them? No cotton in them. Are those handkerchiefs all silk? Then the merchant told the truth. Is there any cotton in them? Then he lied. Moreover, he defrauds himself, for this customer coming in from Hempstead, or Yonkers, or Newark, will, after awhile, find out that he has been defrauded, and the next time he comes to town and goes shopping he will look up at that sign and say: No, I wont go there; thats the place where I got those handkerchiefs. First, the merchant insulted God; and secondly, he picked his own pocket.
III. I pass on to speak of mechanical falsehoods. I am speaking now of those who promise to do that which they know they will not be able to do. They say they will come on Monday; they do not come until Wednesday. They say they will come on Wednesday; they do not come until Saturday. They say they will have the job done in ten days; they do not get it done before thirty.
IV. I pass on to speak of social lies. How much of society is insincere! You hardly know what to believe. They send their regards; you do not exactly know whether it is an expression of the heart or an external civility. They ask you to come to their house; you hardly know whether they really want you to come. We are all accustomed to take a discount from what we hear. Not at home, very often means too lazy to dress. I was reading this morning of a lady who said she had told her last fashionable lie. There was a knock at her door, and she sent down word, Not at home. That night her husband said to her, Mrs. So-and-so is dead. Is it possible? she said. Yes; and she died in great anguish of mind. She wanted to see you so very much; she had something very important to disclose to you in her last hour; and she sent three times today, but found you absent every time. Then this woman bethought herself that she had had a bargain with her neighbour that when the long protracted sickness was about to come to an end, she would appear at her bedside and take the secret that was to be disclosed; and she had said she was not at home. Social life is struck through with insincerity. They apologize for the fact that the furnace is out; they have not had any fire in it all winter. They apologize for the fare on their table; they never live any better. They decry their most luxuriant entertainment to win a shower of approval from you. They point at a picture on the wall as a work of one of the old masters. They say it is an heirloom in the family. It hung on the wall of a castle. A duke gave it to their grandfather. People that will lie about nothing else will lie about a picture. On small income we want the world to believe we are affluent, and society today is struck through with cheat, and counterfeit, and sham.
V. I pass on to speak of ecclesiastical lies, those which are told for the advancement or retarding of a Church or sect. It is hardly worth your while to ask an extreme Calvinist what an Arminian believes. He will tell you an Arminian believes that man can save himself. An Arminian believes no such thing. It is hardly worth your while to ask an extreme Arminian what a Calvinist believes. He will tell you that a Calvinist believes that God made some men just to damn them. A Calvinist believes no such thing.
VI. Let us in all departments of life stand back from deception. Oh! says someone, the deception that I practise is so small it dont amount to anything. Ah! my friends, it does amount to a great deal. Oh! you say, when I deceive, it is only about a case of needles, or a box of buttons, or a row of pins. The article may be so small you can put it in your vest pocket; but the sin is as big as the Pyramids, and the echo of your dishonour will reverberate through the mountains of eternity. (Dr. Talmage.)
Commercial untruthfulness
Closely akin to the grossest form of dishonesty, comes that commercial untruthfulness of which we hear so much in the world of business. The selling of adulterated goods as genuine, the advertising of useless nostrums as specific remedies, the daily issue of prospectuses of investments offering more interest for the money than any sane and honest investment can really produce, seem, when described in simple language, undistinguishable from gross deception. And yet newspapers are full of them: every post delivers some of them. We dare not think that they are all the handiwork of cunning rogues. No; they are not. They can justify themselves by the assertion that the exaggerations of their statements are a fashion of speech, a trick of trade; that the purchaser of the adulterated goods buys at his peril, and knows, or ought to know, that he cannot have the genuine thing at so cheap a rate; that the advertisement is part of a joke; that the prospectuses, to be read at all, must be read with an amount of discount that will turn the policies into puffs, and categorical statements into probabilities or chances; that the promises of gain are not intended to deceive, but to call attention to the thing proposed; and that, at all events, it is the duty of the investor to ascertain the truth of them before he invests, or to complain only of his stupidity if he is deceived. And yet, although they who do such things must know that they are shutting their eyes to their own crime; that they do deceive the unwary; that they ruin the poor; that they tantalize and aggravate the miseries of the sick; that they take an unfair advantage, primarily, of those who cannot help themselves; still they persist, and are greatly offended if personally they are stigmatized by the name they deserve. If they do not live by deceit they live by gain purchased by deceit, and it takes a good deal of self-deceit to enable them to fancy that they can see the difference. (Bishop Stubbs.)
The palace of truth
I remember reading a story when I was a child, which struck me very forcibly even then as illustrating the deceit and wickedness of the human heart. The writer describes a place into which every person who enters is bound by a certain spell, so that they speak actually the thoughts of their hearts, whatever they be, while at the same time, they are not at all conscious of the power that influences them, or of the words they utter, but imagine they are saying what they would intend to say, in the ordinary language of the duplicity or compliment of the world. Therefore, when friends meet friends, and relatives meet relatives, while they are carrying on the farce which in too many instances they do carry on in social life, expressing, as they imagine, regret or kindness, compliments or pleasure, they are really giving vent to the genuine feelings of their heart. When they are brought into the test of the palace of truth, the mask is there torn off, and all the vain fantastic mockery of kindness, of regard, or of affection, they had once professed, is new exchanged for the genuine expression of envy, malice, hatred, or disgust, and all the other passions which really possess their breasts. Then they are manifested in their true character to each other, and consequently all these evil passions produce their natural result, in severing almost all the ties of social and domestic life. (R. J. McGhee, M. A.)
Truth-speaking
Christians are to speak the whole truth without distortion, diminution, or exaggeration. No promise is to be falsified–no mutual understanding violated. The word of a Christian ought to be as his bond, every syllable being but the expression of truth in the inward parts. The sacred majesty of truth is ever to characterize and hallow all his communications. (J. Eadie, D. D.)
The mutual dependence of Christians on one another forbids falsehood
Christians are bound by reciprocal ties and obligations, and falsehood wars against such a union. Trusting in one God, they should, therefore, not create distrust of one another; seeking to be saved by one faith, they should not prove faithless to their fellows; and professing to be freed by the truth, they ought not to attempt to enslave their brethren by falsehood. Each is bound up with the other, and lying recoils upon him who deviates from fact. Truthfulness is an essential and primary virtue, and the opposite vice is mean and selfish. (J. Eadie, D. D.)
Social unity forbids lying
Let not the eye lie to the foot, nor the foot to the eye. If there be a deep pit, and its mouth covered with reeds shall present to the eye the appearance of solid ground, will not the eye use the foot to ascertain whether it is hollow underneath, or whether it is firm and resists? Will the foot tell a lie, and not the truth as it is? And what again if the eye were to spy a serpent or a wild beast, will it lie to the foot? (Chrysostom.)
Need of speaking the truth
The truth, the whole truth, and nothing but the truth, is one of the best characteristics of the Christian conversation. The reason is, For we are members one of another–that is, we all belong to the same body of Christ–to the same human family–to the same universe of God, and the life that pervades it all is truth, the circulating medium in the celestial corporation. In speaking lies you vitiate the blood by the infusion of a foreign, poisonous element, and, as it flows through the whole, it will weaken the whole. A hint, an innuendo, uttered in the privacy of the tea-table, may ruin the character at the distance of thousands of miles. We are wonderfully knit together in the wide-spreading, entangled, many-coloured web work of humanity; and the great bond of union is the truth, is the true one, in whom, as a centre, all that is truthful, and beautiful, and serene, find their resting place and their home! (W. Graham, D. D.)
Penalty of lying
When martial law was proclaimed in Devonshire and Cornwall in 1549, there was a miller who had been out with Arundel, and, expecting inquiry, had persuaded a servant to take his place and name. Sir Anthony Kingston, the provost Marshall, came riding up to the door one day. Are you the miller? said he. If you please, yes, was the unsuspecting answer. Up with him, said Kingston. He is a busy knave; hang him up. In vain the poor man called out then that he was no miller, but an innocent servant. Thou art a false knave, then, said the provost-marshall, to be in two tales; therefore hang him–and he was hanged forthwith.
Love of truth
A ragged little nine-year-old boy, stowed away on board a steamer bound for New York, was discovered and questioned by the mate of the vessel. The little fellows story was that his stepfather had smuggled him on board, so that he could get out to an aunt living in Halifax, who was well off. The mate, in spite of the lads sunny face and truthful-looking eyes, doubted his tale, thinking he had been brought on board and fed by the sailors, and handled the little fellow rather roughly. He was questioned and requestioned, but always with the same result. At last the mate, wearied by his persistence, seized him one day by the collar, and told him that unless he told the truth in ten minutes from that time he would hang him from the yard arm. He then made him sit down under it on the deck. All around him were the passengers and sailors of the midday watch, and in front of him stood the inexorable mate with his chronometer in his hand. When eight minutes had fled the mate told him he had but two minutes to live, and advised him to speak the truth and save his life; but he replied, with the utmost simplicity and sincerity, by asking the mate if he might pray. The mate said nothing, but nodded his head, and turned as pale as a ghost, and shook with trembling like a reed shaken with the wind. And there, eyes turned on him, the brave and noble little fellow, this poor waif whom society owned not, and whose own stepfather could not care for him–there he knelt with clasped hands and eyes upturned to heaven, while he repeated audibly the Lords prayer, and prayed the dear Lord Jesus to take him to heaven. Sobs broke from strong, hard hearts as the mate sprang forward to the boy and clasped him to his bosom, and kissed him and blessed him, and told him how sincerely he now believed his story, and how glad he was that he had been brave enough to face death and be willing to sacrifice his life for the truth of his word.
The power of truth
How simply and beautifully has Abd-el-Kadir, of Ghilon, impressed us with the love of truth in his childhood! After stating the vision which made him entreat of his mother to go to Bagdad and devote himself to God, he thus proceeds:–I informed her what I had seen, and she wept; and taking out eighty dinars, she told me, that as I had a brother, half of that was all my inheritance. She made me swear, when she gave it to me, never to tell a lie, and afterwards bade me farewell, exclaiming, Go, my son; I consign thee to God; we shall not meet until the day of judgment. I went on well till I came near Hamandnal, when our Kafillah was plundered by sixty horsemen. One fellow asked me what I had got. Forty dinars, said I, are sewed up under my garments. The fellow laughed, thinking I was joking. And what have you got? said another. I gave him the same answer. When they were dividing the spoil I was called to an eminence where the chief stood. What property have you got, my little fellow? said he. I have told two of your people already, I replied. I have forty dinars sewed in my garments. He ordered them to be ripped open, and found my money. And how came you, he said, in surprise, to declare so openly what had been so carefully concealed? Because I will not be false to my mother, to whom I have promised I would never tell a lie. Child, said the robber, hast thou such sense of duty to thy mother at thy years, and am I insensible, at my age, of the duty I owe to God? Give me thy hand, innocent boy, he continued, that I may swear repentance upon it. He did so. His followers were all alike struck with the scene. You have been our leader in guilt, said they to their chief; be the same in the path of virtue. And they instantly, at his order, made restitution of their spoil, and vowed repentance on his hand.
Speaking the truth
During the Chartist agitation many of Kingsleys friends and relations tried to withdraw him from the peoples cause, fearful lest his prospects in life might be seriously prejudiced; but to all of them he turned a deaf ear, and in writing to his wife on the subject he says–I will not be a liar. I will speak in season and out of season. I will not shun to declare the whole counsel of God. My path is clear, and I will follow in it. (Alex. Bell, B. A.)
Members of each other
When the knitter has completed the sock, there is no part of it in which the yarn, in and of itself, is of great value; and yet, take away any thread of it and you leave a hole. So in life things are important not according to their individual measurement or emphasis, not according to their report to the eye or to the ear, but according to ,their relationship to the multitude. Singly they are like grains of sand, but united they are vast as the shore. The shore cannot spare its sand. Human life makes itself by its little deeds, and becomes great by the sum of all its minute things; but there is a universal contention of men to seek great things.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 25. Wherefore putting away lying] All falsity, all prevarication, because this is opposite to the truth as it is in Jesus, Eph 4:21, and to the holiness of truth, Eph 4:24.
Speak every man truth with his neighbour] Truth was but of small account among many of even the best heathens, for they taught that on many occasions a lie was to be preferred to the truth itself. Dr. Whitby collects some of their maxims on this head.
, “A lie is better than a hurtful truth.”-Menander.
“Good is better than truth.”-Proclus.
, . “When telling a lie will be profitable, let it be told.”-Darius in Herodotus, lib. iii. p. 101.
“He may lie who knows how to do it , in a suitable time.”-Plato apud Stob., ser. 12.
“There is nothing decorous in truth but when it is profitable; yea, sometimes , ‘ , truth is hurtful, and lying is profitable to men.”-Maximus Tyrius, Diss. 3, p. 29.
Having been brought up in such a loose system of morality, these converted Gentiles had need of these apostolic directions; Put away lying; speak the truth: Let lying never come near you; let truth be ever present with you.
We are members one of another.] Consider yourselves as one body, of which Jesus Christ is the head; and as a man’s right hand would not deceive or wrong his left hand, so deal honestly with each other; for ye are members one of another.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Wherefore putting away lying; all fraudulency and dissimulation, and whatever is contrary to truth.
Speak every man truth; not only speak as things are, but act sincerely and candidly.
For we are members one of another; i.e. to or for one another, and therefore must be helpful to each other.
Fuente: English Annotations on the Holy Bible by Matthew Poole
25. WhereforeFrom the generalcharacter of “the new man,” there will necessarily resultthe particular features which he now details.
putting awayGreek,“having put away” once for all.
lying“falsehood”:the abstract. “Speak ye truth each one with his neighbor,”is quoted, slightly changed, from Zec8:16. For “to,” Paul quotes it “with,” tomark our inner connection with one another, as “membersone of another” [STIER].Not merely members of one body. Union to one another inChrist, not merely the external command, instinctively leadsChristians to fulfil mutual duties. One member could not injure ordeceive another, without injuring himself, as all have a mutual andcommon interest.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Wherefore putting away lying,…. Which is one of the deeds of the old man, and a branch of the former conversation agreeable to him: a lie is a voluntary disagreement of the mind and speech, with a design to deceive; it is to speak that which is false, contrary to truth shining in the mind; and it is spoken knowingly and willingly, and with a design to impose upon others; hence a man may speak what is false, and not be a liar, if he does not know it to be so; and hence parables, fables, tropes, figures, hyperboles, c. are not lies, because they are not used to deceive, but to illustrate and enforce truth: there are several sorts of lies there is an officious lie, which is told for the service of others, but this is not lawful; for evil is not to be done, that good may come of it; and a man may as well tell a lie to serve himself, as another; and any other sin by the same rule may be allowed of, and tolerated; besides, it is not lawful to lie for God, and therefore not for a creature: and there is a jocose lie; this ought not to be encouraged; all appearance of evil should be abstained from; every idle word must be accounted for; and hereby also an evil habit of lying may be acquired: and there is a lie which is in itself directly hurtful, and injurious; as is every false thing, said with a design to deceive: and there are religious lies, and liars; some practical ones, as those who do not sincerely worship God, and who are dissolute in their lives, and their practice is not according to their profession; and there are others who are guilty of doctrinal lies, as antichrist and his followers, who are given up to believe a lie; and such who deny the deity, incarnation, Messiahship, work, office, grace, righteousness, and sacrifice of Christ; and who profess themselves to be Christians, and are not: the springs and causes of lying are a corrupt heart and the lusts of it, which prompt unto it; such as covetousness, malice, and the fear of men; and also a tempting devil, the father of lies; and who is a lying spirit, in the hearts and mouths of men; this is a vice which ought to be put away, especially by professors of religion; the effects of it are sad; it brings infamy, disgrace, and discredit, upon particular persons; and has brought judgments upon nations, where it has in general obtained; and has been the cause of corporeal diseases and death; and even makes men liable to the lake of fire and brimstone, which is the second death: it is a sin exceeding sinful; it is a breach of God’s law; an aping of the devil; it is against the light of nature, and is destructive of civil society, and very abominable in the sight of God: wherefore
speak every man truth with his neighbour; both with respect to civil and religious affairs, in common conversation, in trade and business, and in all things relating to God and men:
for we are members one of another; as men, are all of one blood, descended from one man, and so are related one to another; and as in civil society, belong to one body politic; and in a religious sense, members of the same mystical body, the church; of which Christ, who is the truth itself, is the head; and therefore should not attempt to deceive one another by lying, since there is such a near relation and close union of one to another.
Fuente: John Gill’s Exposition of the Entire Bible
Wherefore (). Because of putting off the old man, and putting on the new man.
Putting away (). Second aorist middle participle of (verse 22).
Lying (),
truth () in direct contrast.
Each one (). Partitive apposition with . See Col 3:8 .
Fuente: Robertson’s Word Pictures in the New Testament
Falsehood [ ] . Lit., the lie; used abstractly. See on Joh 8:44.
Members one of another. Compare Rom 12:5; 1Co 12:12 – 27. Chrysostom says : “Let not the eye lie to the foot, nor the foot to the eye. If there be a deep pit, and its mouth covered with reeds shall present to the eye the appearance of solid ground, will not the eye use the foot to ascertain whether it is hollow underneath, or whether it is firm and resists? Will the foot tell a lie, and not the truth as it is? And what, again, if the eye were to spy a serpent or a wild beast, will it lie to the foot ?”
Fuente: Vincent’s Word Studies in the New Testament
1) “Wherefore putting away lying” (dio apothemenoi to pseudos) “Wherefore (in the light of what has just .been asserted) putting off or laying aside the lie, the natural old-man tendency to lie, falsify, and deceive.” A faithful person will not lie, Pro 14:5. Satan incites men to lie, Joh 8:44; Act 5:3; Col 3:9; Rev 21:27.
2) “Speak every man truth with his neighbor” (laleite aletheian hekastos meta tou plesion autou) “Speak ye each one truth with (or in association with) his neighbor.” Such as are saved, have professed, and learned of Christ should put away, stop resorting to lying and speak only the truth, or speak not at all; for a pious fraud is a serious sin that cheapens character, Pro 12:22; Zec 8:16; Rev 21:8.
3) “For we are members one of another” (hoiti asmen allelon mele) “Because we are members (body or church members) of or belonging to one another, of like kind,” Rom 12:5; 1Co 12:27.
“‘SPEAKING THE TRUTH”
In this age of competition, hurry and rush, Christians must be cautious not to over-sell their own piety and self- righteousness, lest they hurt their influence. Christians should put away bad habits, but be cautious about claiming they have none. For instance-A Boston minister passing along the street noticed a group of boys clustered around a shaggy dog. “Well, what are you fellows up to?” the preacher asked, with a friendly smile. “Swapping lies,” volunteered one of the boys. “The feller that tells the biggest one gets the pup.” Boys, boys!! I’m shocked,” said the minister. “When I was a boy, I never thought of telling an untruth. “You win,” chorused the boys; “the dog’s yours.”
Eph 4:5 reads, “Putting away lying, speak every man truth with his neighbor.”
–365 Sunrays of Help
Fuente: Garner-Howes Baptist Commentary
25. Wherefore, putting away lying. From this head of doctrine, that is, from the righteousness of the new man, all godly exhortations flow, like streams from a fountain; for if all the precepts which relate to life were collected, yet, without this principle, they would be of little value. Philosophers take a different method; but, in the doctrine of godliness, there is no other way than this for regulating the life. Now, therefore, he comes to lay down particular exhortations, drawn from the general doctrine. Having concluded from the truth of the gospel, that righteousness and holiness ought to be true, he now argues from the general statement to a particular instance, that every man should speak truth with his neighbour. Lying is here put for every kind of deceit, hypocrisy, or cunning; and truth for honest dealing. He demands that every kind of communication between them shall be sincere; and enforces it by this consideration, for we are members one of another. That members should not agree among themselves, — that they should act in a deceitful manner towards each other, is prodigious wickedness.
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
Eph. 4:25. Putting away lying.Findlay holds to it that the lie, the falsehood, is objective and concrete; not lying, or falsehood, as a subjective act, habit, or quality. Members one of another.Let there be no schism in the body.
Eph. 4:26. Let not the sun go down on your wrath.The word for wrath is not the usual one. It almost seems as if the compound form had reference to the matter alongside which wrath was evoked. If curfew could ring out the fires of wrath at sundown, we might welcome the knell. Meyer quotes the Pythagorean custom of making up a quarrel by the parties shaking hands before sunset.
Eph. 4:28. Let him that stole steal no more.Though we have not here the word for brigand, we may think that the thieving had not always been without violence. That he may have to give.Not the profits of wickedness, but the good results of his own labour, and may give it to the needy with cheerfulness (Rom. 12:8), with a hilarity beyond that of those who divide the spoil (Isa. 9:3).
Eph. 4:29. Let no corrupt communication.R.V. speech. Putrid speech can never come forth from any but a bad person, for out of the abundance of the heart the mouth speaketh. But that which is good to the use of edifying.The word in season fitly spoken has an sthetic charm (Pro. 25:11), but it was more necessary to teach these loquacious Asiatics the utilitarian end of having a human tongue. It is the mere talk, whether frivolous or pompousspoken from the pulpit or the easy-chairthe incontinence of tongue, the flux of senseless, graceless, unprofitable utterance that St. Paul desires to arrest (Findlay).
Eph. 4:30. Grieve not.Do not make Him sorrow. A strong figure like that which says that God was sorry that He had made man (Gen. 6:6). Whereby ye are sealed.Cf. Eph. 1:13. In whom ye were sealed (R.V.)
Eph. 4:31. Let all bitterness.I.e. of speech. Sarcasm I now see to be, in general, the language of the devil, said one liberally endowed with it. The satirist Hipponaxa native of Ephesuswas called the bitter. Such a man as speaks poniards, and whose every word stabs, may be brilliant and a formidable opponent; he will never be loved. Wrath and anger.The former is the fuming anger, the intoxication of the soul, as St. Basil calls it; the latter is the state after the paroxysm is over, cherishing hatred and planning revenge. Clamour and railing.Clamour is the loud outcry so familiar in an Eastern concourse of excited people (Act. 23:9), like that hubbub in Ephesus when for two hours the populace yelled, Great is Diana of the Ephesians (Act. 19:28). Railing, blasphemyspeech that is calculated to do injury. Malice.Badness. This last term is separated from the others as generic and inclusive (Beet).
Eph. 4:32. Be ye kind.The word is found in Christs invitation to the wearyMy yoke is easy. It is characteristic of the Father that He is kind to the unthankful. The man who drinks wine that is new and harsh says, The old is good (mellow). Tenderhearted.Soon touched by the weakness of others. Forgiving as God forgave you.The motive and measure of our forgiveness of injuries is the divine forgiveness shown to all that debt of our wrong-doing (Mat. 18:32).
MAIN HOMILETICS OF THE PARAGRAPH.Eph. 4:25-32
Christian Principles applied to Common Life.
Let us put these principles into the form of concrete precepts.
I. Be truthful.Putting away lying, speak every man truth, for we are members one of another (Eph. 4:25). Society is so closely welded together and interdependent that the evil effects of a falsehood not only damage others but rebound ultimately towards the man who uttered it. A lie is a breach of promise; for whosoever seriously addresses his discourse to another tacitly promises to speak the truth, because he knows the truth is expected. Truth never was indebted to a lie. In the records of all human affairs, writes Froude, it cannot be too often insisted on that two kinds of truths run for ever side by side, or rather crossing in and out with each other form the warp and woof of the coloured web we call history: the one the literal and eternal truths corresponding to the eternal and as yet undiscovered laws of fact; the other the truths of feeling and thought, which embody themselves either in distorted pictures of outward things or in some entirely new creationsometimes moulding and shaping history; sometimes taking the form of heroic biography, tradition, or popular legend.
II. Avoid sinful anger.Be ye angry, and sin not: neither give place to the devil (Eph. 4:26-27). Anger is not forbidden. A nature ardent for truth and justice burns with indignation against cruelty and wrong. But it is a dangerous passion even for the best of men, and is apt to exceed the limits of prudence and affection. To nurse our wrath and brood over our imagined wrongs is to give place to the devil, who is ever near to blow up the dying embers of our anger. Plutarch tells us it was an ancient rule of the Pythagoreans that, if at any time they happened to be provoked by anger to abusive language, before the sun set they would take each others hands, and embracing make up their quarrel. The Christian must not be behind the pagan in placability and forgiveness.
III. Be honest.Let him that stole steal no more: but rather let him labour (Eph. 4:28). Laziness is a fruitful source of dishonesty, and is itself dishonest. There are sensitive natures to whom it is very difficult to be dishonest. In Abraham Lincolns youthful days he was a storekeepers clerk. Once, after he had sold a woman a little bill of goods and received the money, he found on looking over the account again that she had given him six and a quarter cents too much. The money burned in his hands until he had locked the shop and started on a walk of several miles in the night to make restitution before he slept. On another occasion, after weighing and delivering a pound of tea, he found a small weight upon the scales. He immediately weighed out the quantity of tea of which he had innocently defrauded the customer, and went in search for her, his sensitive conscience not permitting any delay. The thief is not reformed and made an industrious worker by simply showing him the advantages of honesty. The apostle appeals to a higher motivesympathy for the needyThat he may have to give to him that needeth. Let the spirit of love and brotherhood be aroused, and the indolent becomes diligent, the pilferer honest.
IV. Be circumspect in speech.Let no corrupt communication proceed out of your mouth (Eph. 4:29). The possession of a human tongue is an immense responsibility. Infinite good or mischief lies in its power. The apostle does not simply forbid injurious words; he puts an embargo on all that is not positively useful. Not that he requires all Christian speech to be grave and serious. It is the mere talk, whether frivolous or pompousspoken from the pulpit or the easy-chairthe incontinence of tongue, the flux of senseless, graceless, unprofitable utterance, that he desires to arrest (Findlay).
V. Grieve not the Holy Spirit (Eph. 4:30).Perhaps in nothing do we grieve the Spirit more than by foolish and unprofitable speech, or by listening willingly and without protest to idle gossip and uncharitable backbiting. His sealing of our hearts becomes fainter, and our spiritual life declines, as we become indiscreet and vain in speech.
VI. Guard against a malicious disposition.Let all bitterness, wrath, anger, clamour, and evil speaking be put away, with all malice (Eph. 4:31). Malice is badness of disposition, the aptness to envy and hatred, which apart from any special occasion is always ready to break out in bitterness and wrath. Bitterness is malice sharpened to a point and directed against the exasperating object. Wrath and anger are synonymous, the former being the passionate outburst of resentment in rage, the latter the settled indignation of the aggrieved soul. Clamour and railing give audible expression to these and their kindred tempers. Clamour is the loud self-assertion of the angry man who will make every one hear his grievance; while the railer carries the war of the tongue into his enemys camp and vents his displeasure in abuse and insult. Never to return evil for evil and railing for railing, but contrariwise blessingthis is one of the lessons most difficult to flesh and blood (Findlay).
VII. Cherish a forgiving spirit.Be ye kind, forgiving one another, even as God hath forgiven you (Eph. 4:32). It is man-like to resent an injury; it is Christ-like to forgive it. It is a triumph of divine grace when the man who has suffered the injury is the most eager to effect a reconciliation. Dean Hook relates he was once asked to see a gentleman who had ill-treated him. Found him very thin and ill. Told me that he was conscious that his feelings and conduct had not been towards me what they ought to have been for years. I told him that whenever there was a quarrel there were sure to be faults on both sides, and that there must be no question as to the more or less, but the forgiveness must be mutual. I kissed his hand, and we wept and prayed together. O God, have mercy on him and me for Jesus sake! I have had a taste of heaven where part of our joy will surely consist in our reconciliations.
Lessons.
1. Religion governs the whole man.
2. True religion is intensely practical.
3. Religion gives a nameless charm to the commonest duties.
GERM NOTES ON THE VERSES
Eph. 4:25. Truth between Man and Man.
I. The duty of veracity here recommended.
1. Truth is to be observed in common conversation. People have more special need, in some respects, to be admonished of their obligations inviolably to maintain truth here; for many are more ready to allow themselves to transgress in what they account trivial instances than upon solemn occasions; and yet by such beginnings way is made for the disregard of truth, in the most considerable matters, in process of time.
2. Truth should be maintained in bearing testimony. A conscientious regard to truth will engage us to be very careful that we spread nothing to the lessening or reproach of our neighbour, of which we have not good assurance; that we publish not a defamation upon hearsay, nor take up, without sufficient grounds, a report against our neighbour. If we are called to give public testimony between man and man, a sincere respect to truth will engage us to a careful recollection, before we give our testimony, as to what we can say upon the matter. It will dispose to lay aside affection on one hand and prejudice on the other, and impartially to relate the true state of things as far as we can bear witness to them, nakedly to represent facts as they have come within our notice.
3. Truth must be exercised in our promises and engagements, and veracity requires two things in relation to them:
(1) That we really intend to perform them when they are made;
(2) That we are careful of performance after they are made.
II. The reason the apostle gives for the inviolable maintenance of truth: because we are members one of another.
1. This argument is applicable to mankind in general. We are members one of another, as we partake of the same human nature, and in that respect are upon a level. We are members of society in common, entitled to the same rights, claims, and expectations one from another as men, and are mutually helpful and subservient as the members of the body are to each other; and the principal link that holds us together is mutual confidence, founded upon the hope of common fidelity. Now, lying makes void and useless the great instrument of society, the faculty of speech or writing. The power of speech was given us by our Creator, and the art of writing, since found out, on purpose that we might be able so to convey our sense to others, that they may discern it, where we pretend to express it, just as if they were so far privy to what passed in our minds. And unless truth be inviolably observed in everything, the bonds of human society cannot fail to be weakened.
2. This argument may be particularly applicable to Christians. We are members one of another in a more distinguishing sense, as we belong to the body of Christ. And this lays additional engagements upon all the visible members of that body to put away lying and to speak the truth one to the other,in conformity to the common Father, to whom we belong, who is eminently styled a God of truth; in conformity to our head the Lord Jesus, there should be a strict observation of truth among Christians; in conformity to the Spirit that animates us, who is eminently described by this attribute, the Spirit of truth.
Inferences.
1. This is one remarkable evidence how much Christianity is calculated for the benefit of mankind and the good of society at present, as well as for our everlasting welfare, in that it so strictly enjoins and enforces the exacted regard to truth.
2. We see thence upon how good reason the Christian religion strictly forbids common swearing.
3. All that name the name of Christ are concerned to see that they comply with the exhortation.
4. Christians should do all they can to promote truth among others, both for the honour of God, and the spiritual and eternal good of their neighbours, and the general interest of society.Jeremiah Seed.
The Sin of Falsehood.
I. There are cases in which one may speak that which is not true and yet not be chargeable with lying, for he may have no intention to deceive.
II. The grossest kind of lying, or speaking a known falsehood under the awful solemnity of an oath.Men violate truth when they affix to words an arbitrary meaning or make in their own minds certain secret reservations with a design to disguise facts and deceive the hearers. When we express doubtful matters in terms and with an air of assurance, we may materially injure as well as grossly deceive our neighbour. Men are guilty of malicious falsehood when they repeat with romantic additions and fictitious embellishments the stories they have heard of a neighbour that they may excite against him severer ridicule or cast on his character a darker stain. Men may utter a falsehood by the tone of their voice, while their words are literally true.
III. We are bound to speak truth in our common and familiar conversation.We must speak truth in our commerce with one another. In giving public testimony we must be careful to say nothing but truth, and conceal no part of the truth. We must adhere to truth when we speak of mens actions or characters. We must observe truth in our promises.
IV. A regard to truth is a necessary part of the Christian character.Deceitfulness is contrary, not only to the express commands of the gospel, but to the dictates of natural conscience.
V. The argument the apostle urges for the maintenance of truth.We are members one of another. As men we are members one of another. As Christians we are children of the same God, the God of truth; we are disciples of the same Lord, the faithful and true Witness. If we walk in guile and deceit, if we practise vile arts of dishonesty, we contradict our human and our Christian character. We see the danger of profane language, as it leads to the grossest kind of falsehood, even to perjury in public testimony. We see how dangerous it is to practise those diversions which are attended with temptations to fraud.Lathrop.
College Life. For we are members one of another.
I. It is for us who govern and teach to remember how great is our responsibility in those respects.We are not merely instructors but educators of youth. The question of what books we use or what vehicles of teaching we employ sinks into insignificance compared with the question what end it is we design in our teaching. Are we prepared to abdicate our higher functions of educators and to sink down to the lower one of teachers? Must we not, if we are true to our calling, strive to instil into you that manliness which springs from the fear of God, that truthfulness which is seen in the frank look and unshrinking eye, that obedience which is rendered in no spirit of servility as unto the Lord and not as unto men, that self-mastery which is the foundation of all wisdom and all power? If the soul is of more value than the body, if the life to come is of more importance than the life that now is, if the knowledge of God and His Christ is infinitely more precious than all the knowledge of this world and all the distinction to which it leadsthen there can be no question that education is infinitely before instruction, that principles are higher than knowledge, that knowledge is only of value in proportion as it is pervaded and sanctified by the Spirit of Christ. But precept without example is powerless. A man whose life is pure and high may not open his lips, yet his very silence shall be eloquent for God. Day by day a virtue is going out of him; day by day he is giving strength to one who is wrestling with doubt or temptation; day by day he is a beacon to those who are tossed on the waves of irresolution and uncertainty. The teacher, if he is to produce a powerful moral effect, if he is to mould character, if he is to leave an impress upon the minds and hearts of those whom he teaches, must be what he teaches, must live what he inculcates.
II. And now I would place before you your duties.
1. Keep distinctly before you the end and aim of your coming herethe ministry of Christs Church. 2. You are members of a community. You are all united to one another. You have all common pursuits, common ends, common interests. You may all help greatly to make or to mar the lives and characters of those with whom you are in such constant and daily intercourse. Let this consideration have its full weight with you. Be but true to yourselves, and to the God who has called you to the knowledge of Himself and His Son Jesus Christ, and by you this college shall grow and prosper. If principles and aims such as those I have endeavoured to indicate prevail in a college, there will be a real and substantial harmony between those who govern and those who are governed. Let us strive one and all, teachers and taught, to make this our college a college of which none can be ashamed.J. J. Stewart Perowne (preached on the forty-sixth anniversary of St. Davids College, Lampeter).
Eph. 4:26-27. Sinful Anger.
I. These words are not an injunction to be angry, but a caution not to sin when we are angry.As there is in our nature a principle of resentment against injury, so there is in us a virtuous temper, a holy displeasure against moral evil.
II. Anger is sinful when it rises without cause.Rash anger is sinful. Anger is sinful when it breaks out into indecent, reviling, and reproachful language; when it prompts to designs or acts of revenge; when it settles into malice.
III. Neither give place to the devil.See that you subdue your lusts and rule your spirits. Arm yourselves with the sword of the Spirit, which is the word of God. Take time to consider whether any motive suggested in favour of sin is so powerful as the arguments the Scriptures offer against it. Our greatest danger is from ourselves.Lathrop.
Eph. 4:26. Anger and Meekness.
I. In what cases our anger may be innocently indulged.
1. On the approach of any injurious aggressor threatening our destruction, or using any act of violence that may endanger our safety.
2. How far soever the harsh gratings of anger may seem to be removed from the soft motions of benevolence, yet these sometimes, as oil does to steel, give an edge to our resentment; where it will be found not only innocent and excusable, but even commendable and generous. As in the natural system of the world there are some repelling qualities, which yet must conspire to aid the grand power of attraction; so even those passions which, considered in a simple view, have but an unfriendly and unsociable aspect, are yet, in their general comprehension, aiding and assisting to preserve inviolable the bonds of the great community.
3. Our anger is apt to kindle at the apprehension of a slight or an affront, a contempt or reproach thrown upon us; on which occasions, if the apprehension be well grounded, our resentment, to a certain degree, must be allowed to be excusable, and so not sinful. Our tameness in these instances would be construed into stupidity, and be treated as such by the pert and petulant.
4. We may not only be angry without sinning in the instances alleged, as we sometimes may sin in not being angry. God, who designed human society, designed the good of it; and that good to be promoted by every individual to the utmost of his power. Hereby there is tacitly committed to every man a kind of trust and guardianship of virtue, whose rights obliged to support and maintain in proportion to his abilities; not only by example, by advice and exhortation, but even by reproof and resentment, suitable to the circumstances of the offender and the offence.
II. When our anger becomes intemperate and unlawful.
1. When it breaks out into outrageous actions; for then, like a boisterous wind, it quite puts out that light which should guide our feet in the way of peace; it dethrones our reason, and suspends its exercise. An extravagance of this kind is the more dangerous, and therefore the more sinful, because, though the impulse of passion should meet with no opposition to inflame itwhich, however, is generally the caseyet, when it has worked the blood into so violent a ferment, it is apt of itself to redouble its force. And no one can tell what fury, wound up to the highest pitch, may produce.
2. Anger becomes unlawful when it vents itself in unseemly and reviling language. It were to be wished that those who have such a peculiar delicacy of feeling when they are affronted would abstain from all appearance of an affrontive and disrespectful behaviour to others; that they who are so quick to receive would be as slow to give an affront. On the contrary, it often happens that they only feel for themselves; they are not the least sensible of the indignities offered to others. How frequently do those who are highly enraged pass a general and undistinguishing censure upon a mans character?
3. We are not always to judge of the sinfulness of anger from the open and undignified appearance of it, either in our words or actions; it may be concealed and treasured up in our thoughts, and yet retain as much malignity as when it immediately breaks out and discovers itself in contumelious language or acts of violence. For by brooding in the mind it becomes the parent of a very untoward issue, malice, and hatred. Malice is a cool and deliberate resentment; but sometimes more keen and malevolent than that which is rash and precipitate. It is like a massive stone, slowly raised, but threatening the greater danger to him on whom it shall fall. Anger is yet sinful when encouraged in our thoughts to the degree of hatred.
III. Consider its opposite virtue, meekness.Meekness is, as Aristotle long ago defined it, a due mean between tameness and stupidity on the one hand, and rage and fury on the other. It is not absolute freedom from passion, but such a command over it as to prevent our being transported beyond the bounds of humanity and good sense. It is this virtue which, if it does not give a man such a glaring and shining figure as some other good qualities, yet constitutes the most lovely, beautiful, and agreeable character, and gains unenvied praise.
1. A meek man will have sense enough to know when he is injured, and spirit enough to resent it; but then he will consider whether he can do more good by openly resenting the offence and punishing the offender than by overlooking it and passing it by.
2. A man of a meek temper will distinguish between a mans general standing sentiments when he is perfectly calm and undisturbed and his occasional sentiments when his spirits are ruffled and overheated.
3. A meek man will never be angry with a person for telling him what he imagines to be a fault in him, provided it be done in a private manner, and the advice be conveyed in the most palatable vehicle.
4. A man of a meek spirit is glad to be reconciled to the person who has offended or injured him, and therefore is ready to hearken to all overtures of accommodation. A meek man will show such an inclination and readiness to forgive the offences of others as if he had perpetual need of the same indulgence, but will so carefully avoid giving the least offence as if it might be thought he would forgive nobody.
Lessons.
1. Let us endeavour to acquire a greatness of mind: by this I do not mean arrogance, for that bespeaks a little minda mind that can reflect on nothing within itself that looks great except arrogance; but a true greatness of mind arises from a true judgment of things, and a noble ascendency of the soul inclining us to act above what is barely our duty. It is rising to the sublime in virtue. This will create a reverence for ourselves, and will set us as far above the mean gratification of giving any real occasion of passion to others, as of being susceptible of it when an occasion may be given to us.
2. One of the ancients said that he had gained one advantage from philosophy: that it had brought him to wonder at nothing. But it looks as if we, the generality of us, were strangers in the world; we are ever expressing our surprise and wonder at everything; and thus surprise prepares the way for passion. We wonder that we should meet with such a behaviour, such a treatment, such an affront; whereas the greatest wonder is that we should wonder at it.
3. Nothing can have so prevalent a power to still all the undue agitations of passion so apt to arise from the various connections we have with the prejudices and passions of others, nothing so fit to induce a smooth and easy flow of temper, as a frequent application to the throne of grace, to beseech Him, who is the God of Peace, that His peace may rule in our hearts, that it may be the fixed and predominant principle there.Jeremiah Seed.
Eph. 4:28. A Warning against Theft.
I. Here is a general prohibition of theft.This supposes distinct rights and separate properties. Stealing is taking and carrying away anothers goods in a secret manner and without his consent. The prohibition relates to every unfair, indirect, dishonest way by which one may transfer to himself the property of another.
II. This prohibition of theft is a virtual injunction of labour.If a man may not live at the expense of others, he must live at his own; and if he has not the means of subsistence, he must labour to acquire them. No man has a right to live on charity so long as he can live by labour. The obligation to labour is not confined to the poor; it extends to all according to their several capacities.
III. Every man must choose for himself an honest calling, and must work that which is good.A work in which a man makes gain by the expense and enriches himself by the loss of others is theft embellished and refined. Gaming, when it is used as an art to get money, is criminal, because it is unprofitable, and what one gains by it another must lose.
IV. In all our labours we should have regard to the good of others.The man who is poor should aim to mend his circumstances and to provide not only for his immediate support but for his future necessities. The condition which subjects us to labour does not exempt us from obligations to beneficence. We must confine ourselves within our own proper sphere, for here we can do more good than elsewhere. In all our works, secular or spiritual, charity must direct us. Love is an essential principle in religion, and as essential in one man as another.Lathrop.
St. Pauls Exaltation of Labour.
I. St. Paul often recurs to the plain and quiet work of humble life.He enforces not only the duty of it, but how high the duty ranks; and if it is well done, how it raises those who do it. Having worked with his own hands, he appreciated the sterling test of honest attention to work. He knew what temptations there were to relax and to give in to the sense of tediousness day by day and hour by hour. St. Paul, who honours the industry of a slave, will not allow it to be dishonoured by the slave himself thinking himself superior to it, and discourages all high flights which set him at enmity with his work and draw him away from the sterling Christian yoke of humble labour to which he has been called in Gods providence.
II. At the same time the apostle does not honour all industry; far from it. He always reprobates the covetous, money-getting spirit. He admires industry, but it must be industry which is consecrated by the motive; and the motive which he requires for it is that of dutywhen a man fulfils in the fear of God the task which is allotted to him. Men form their religious standard by two distinct tests: one the law of conscience and obedience to God, the other what is striking to man. St. Pauls standard is seen in his sympathy with the work of the ruler of a household, with the work of a father or mother of a family, the work of hospitality and attention to strangers, the work of common trades and callings, the work even of the slave in doing his assigned daily tasks.
III. We see the spirit of this great apostlehow it embraced the whole appointed lot of man, from his highest to his most humble field of employment. He rejected nothing as mean or low that came by Gods appointment; all was good, all was excellent, all was appropriate that He had commanded. The heathen valued all labour by which men became eloquent, or became able soldiers or statesmen; but they had not the slightest respect for the ordinary work of mankind. They thought this world made for the rich. How different is St. Pauls view! No work allotted to man is servile work in his eyes, because he has an insight into what faithful labour iswhat strength of conscience it requires, what resistance to temptations and snares it demands. The word of God consecrates the ordinary work of manit converts it into every ones trial, and as his special trial his special access to a reward also.J. B. Mozley.
Eph. 4:29. The Government of the Tongue.
I. The apostle cautions us against all loose and licentious language.
II. Enticing language is forbidden.
III. Corrupt communication includes all kinds of vain discourse; all such language as offends Christian sobriety, seriousness, and gravity, savours of profaneness and impiety, or borders on obscenity and lewdness.
IV. Instruction is useful to edifying.
V. Reproof conducted with prudence is useful to edifying.
VI. Exhortation is good for the use of edifying.
VII. Christians may edify one another by communicating things they have experienced in the course of the religious life.
VIII. Conversing on religious subjects in general is good for the use of edifying.Lathrop.
Eph. 4:30. The Benefit conferred by the Spirit on Believers.
I. That believers are sealed by the Spirit implies that they are recognised and set apart and in a peculiar sense the divine property.
1. A seal is often a distinguishing mark or token by which a claim to property may be shown and established (Rev. 3:2-3).
2. That believers are thus sealed proves that they are His in a peculiar manner.
3. The sense in which they are His is clearly brought out (1Co. 3:23). They are Christs by gift, by purchase, by conquest, by surrender. Christ is Gods, and His people in Him.
4. They who are sealed are thus a peculiar people, separated to Gods worship, service, and glory.
5. Have you recognised practically that you are Gods?
II. That believers are sealed implies that attempts will be made to alienate them from Gods possession.
1. A mark or token is affixed to that which is in danger of being taken away.
2. We are distinctly taught that believers are exposed to efforts to separate them from God (Joh. 10:7-10; Joh. 10:27-29).
3. The activity of the wicked one seems in a great measure directed to this point.
4. The doctrine of the perseverance of the saints does not lead him to indolence.
5. Your safety is not merely to get into the place of safety, but to continue there.
III. That believers are sealed implies that they have received the impress of the divine Image.
1. The sealing is the work of the Spirit, whose office it is to regenerate and sanctify.
2. The seal is that which distinguishes the believer from the unbeliever, and the true distinguishing mark is regeneration.
3. We therefore conclude that the seal has engraven on it the image of God, which it leaves.
4. The confidence of no one should outrun his sanctification.
5. Can you discern the outline of the image? There are counterfeits.
IV. That believers are sealed implies that, though associated and mixed up with others, they are not confounded with them.
1. A distinguishing mark is necessary when things which are again to be separated and classified are mingled with each other.
2. The seal leads to recognition. Hence the believer is known by himself, fellow-believers, the world, the devil, angels, Christ, the Father.
3. This recognition takes place in time, at the judgment, in eternity.
V. That believers are sealed implies that God will visit the earth with distinguishing judgments.In proof and illustration (Ezekiel 9; Revelation 7, 9). The Passover. The destruction of Jerusalem. Now. The judgment day. Are you prepared for such a season?
VI. That believers are sealed implies that they are in a state of reservation.A seal is a pledge, a signature. An engagement presently fulfilled needs no pledge.Stewart.
The Office of the Holy Spirit and the Danger of grieving Him.
I. His office is to seal us unto the day of redemption.That day in which the people of God will be put into complete possession of the blessings purchased for them by Christ. To seal us to this day is to prepare us and to set us apart from it, to fix such a mark on us as in that day shall distinguish us from others and make it fully appear to whom we belong. When a man sets his seal to a paper, he thereby declares his approbation of it and acknowledges it to be his own deed. Those who bear the seal of the Spirit will be approved by Christ and acknowledged for His own in the day of resurrection. A seal stamps its own image on the wax. The Spirit stamps on the soul the image of Himself. This seal is said to be the earnest of our inheritance. An earnest is a pledge of something to be bestowed and enjoyed hereaftera part of it is already bestowed to assure us that in due time we shall receive the whole.
II. He is not to be grieved.
1. Beware of doing anything which your conscience, enlightened by the word of God, forbids you to do.
2. Beware of running into temptation.
3. Beware of indulging fleshly lusts.
4. Beware of practising deceit and falsehood.
5. Beware of profaning the Lords Day.
6. Beware of cherishing evil and malignant tempers.E. Cooper.
On Grieving the Holy Spirit.
I. Our duty is to render to the Holy Spirit cheerful and universal obedience.
II. The Spirit is the great Sanctifier.
III. We must co-operate diligently in the production of the fruits of the Spirit.
IV. Our danger is in quenching the Spirit.Our light grows dim, and we gradually adopt evil habits. We neither see nor heed spiritual dangers. Religious sensibilities are blunted. How far any of us have gone in resisting the Spirit God alone knows. Many who resist great light and strong impressions seem never to feel again.Olin.
Grieving the Spirit.
I. Indifference and carelessness in religion is opposition to the grace of God.
II. Spiritual pride grieves the divine Spirit.
III. The Spirit is grieved when we neglect the means appointed for obtaining His influence.
IV. Opposition to the strivings of the Spirit is another way in which He is often grieved.
V. There are particular sins which are opposite to the work of the Spirit. Impurity, intemperance, dissipation, and all the vices of sensuality. The indulgence of malignant passions grieves the Spirit. Contentions among Christians are opposite to the Spirit. Men grieve the Spirit when they ascribe to Him those motions and actions which are contrary to His nature. If they blindly follow every impulse of a heated imagination, every suggestion of the common deceiver, every motion of their own vanity and pride, they profane and blaspheme His sacred name.Lathrop.
Grieve not the Spirit.But wherewith can we so grieve Him? Alas! that one must rather ask, Wherein may he not? I fear that one of the things which will most amaze us when we open our eyes upon eternity will be the multitude of our own rudenesses to divine grace, that is, to God the Holy Ghost whose motions grace is. Oh, let not that His seal upon you, the gift of His Spirit, mark you as a deserter! O Holy Creator Spirit, come down once more into our souls in Thine own thrilling fire of life and light and heat, kindling our senses with Thy light, our hearts with Thy love! wash away our stains, bedew our dryness, heal our wounds, bend our stubbornness, guide our wanderings, that Thou, being the inmate of our hearts, the instructor of our reason, the strength of our will, we may see by Thy light whom as yet we see not and know Him who passeth knowledge, and through God may love God now as wayfarers, and, in the day of perfect redemption, in the beatific vision of our God!E. B. Pusey.
The Sealing of the Spirit.
1. The seal is used in conveying and assuring to any person a title to his estate, in delivering which a part is put into the hands of the new proprietor. We are sealed as an assurance of our title to our inheritance until the redemption of the purchased possession.
2. In sealing any person, the contra-part of the seal is impressed on that which is sealed. We are thus sealed by the Spirit, stamped with the image of God.
3. Sealing is used for preservation. It is by this we are to be preserved until that day. By grieving the Spirit we break this seal.E. Hare.
Eph. 4:31-32. Vices to be renounced and Virtues to be cherished.
I. Put away all bitterness.All such passions, behaviour, and language as are disgusting and offensive to others, wound their tender feelings, and embitter their spirits. No temper is more inconsistent with the felicity of social life than peevishness.
II. Put away wrath and anger.The former signifies heat of temper, the latter this heat wrought into a flame. Though anger, as a sense and feeling of the wrongs done us, is innocent and natural, all the irregular and excessive operations of it are sinful and dangerous.
III. Put away all malice.This is a degree of passion beyond simple anger. It is a fixed, settled hatred, accompanied with a disposition to revenge. It is anger resting in the bosom and studying to do mischief. Malice is a temper which every one condemns in others, but few discern in themselves.
IV. Put away all clamour and evil speaking.Clamour is noisy, complaining, and contentious language in opposition to that which is soft, gentle, and courteous. Never believe, much less propagate an ill report, of your neighbour without good evidence of its truth. Never speak evil of a man when your speaking may probably do much hurt, but cannot possibly do any good.
V. Christians are to be kind one to another.Such kindness as renders us useful. Kindness wishes well to all men, prays for their happiness, and studies to promote their interest. It will reprove vice and lend its aid to promote knowledge and virtue.
VI. Christians should be tender-hearted.They should not be guided by a blind, instinctive pity; but by habitual goodness of heart, cultivated with reason, improved by religion, and operating with discretion. While they commiserate all who appear to be in affliction, they should regard among them the difference of characters and circumstances.
VII. We are to forgive one another.Forgiveness does not oblige us tamely to submit to every insult and silently bear every injury. To those who have injured us we should maintain goodwill and exercise forbearance. Gods forgiveness of our sins is urged as a motive to mutual forgiveness. Even as God for Christs sake hath forgiven you. He who forgives not an offending brother will not be forgiven of his heavenly Father.Lathrop.
Malice incompatible with the Christian Character.
I. That we may be convinced of the hatefulness of a malignant temper look to the source whence it proceeds.From the bitterness of the fountain we may judge of the character of the water which it sends forth. From the corruptness of the tree we may estimate the character of the fruit. The author of malice is the devil.
II. Let us after the same manner proceed to appreciate the loveliness of the opposite quality, the quality of mercy and lovingkindness, by a reference to its Author. Malice is gratified by murder. In God we live and move and have our being. Malice is envious. God giveth us richly all things to enjoy. Malice is false and calumnious. God sent His Son into the world to give light to them that sit in darkness. Malice is resentful and vindictive, impatient of offence, and intemperate in requiring satisfaction. God is love.
III. Let us turn for a further motive to the character and conduct of the Son of God.He has given us an example of the most profound humility, a temper in which malice has no portion, and which cannot exist independently of lovingkindness and tenderness of heart.
IV. To the example of our blessed Redeemer let us add His commandments; and there arises anotherforcible motive to put away all malice and to be kind one to another.A new commandment I give unto you, that ye love one another.
V. If we would avoid a malicious and cultivate a charitable temper, we must renounce the devil and all his works.We must triumph over those passions which he plants and propagates in the heart of man.R. Mant.
Eph. 4:32. Errors respecting Forgiveness of Sin.
I. That forgiveness of sin is unnecessary.Every sin is punished on the spot. This natural punishment is felt as long as the sin is indulged, and it ceases as soon as the sin is abandoned. This error may be exposed by a reference to the philosophy of human nature, to experience, and to Scripture.
II. That forgiveness of sin is impossible.The consequences of every sin stretch out into infinity, and they cannot be annihilated without a supernatural interposition; but it would derogate from the supremacy of law to allow that a miracle is possible. The possibility of miracle is contrary neither to intuition nor to experience. A supernatural Being is the author of a supernatural system: creation, incarnation, the Bible, spiritual influence.
III. That forgiveness of sin might be dispensed without an atonement.If a man suffer insult or injury from his fellow-man, he ought to forgive him freely; why should not God? Because He is God, and not man. He is the moral Governor of the universe, and must consult for the majesty of His law and the interests of His responsible creatures. Forgiveness without atonement would not satisfy the conscience of the awakened sinner.
IV. That forgiveness of sin will not be bestowed till the day of judgment.Pardon through Christ is immediate. It is enjoyed as soon as we believe.
V. That forgiveness of sin as freely offered in the gospel is inimical to morality.Pay a workman before he begins his work, and he will be indolent; pay him when he has finished his work, and he will be diligent. Not if he were an honest man, and no one is forgiven who is not sanctified. A sense of unpardoned guilt is the greatest hindrance to obedience. A sense of redeeming love the most powerful incentive.G. Brooks.
Christian Forgiveness.
I. The reality of forgiveness, or the grace of a forgiving spirit in us, lies not so much in our ability to let go or to be persuaded to let go the remembrance of our injuries, as in what we are able to do, what volunteer sacrifices to make, what painstaking to undergo, that we may get our adversary softened to want or gently accept our forgiveness.
II. In all that you distinguish of a nobler and diviner life, in Christs bearing of His enemies and their sins, He is simply showing what belongs in righteousness to every moral nature from the uncreated Lord down to the humblest created intelligence. Forgiveness, this same Christly forgiveness, belongs to allto you, to me, to every lowest mortal that bears Gods image.
III. Christ wants you to be with Him in His own forgiveness. He wants such a feeling struggling in your bosom that you cannot bear to have an adversary, cannot rest from your prayers and sacrifices and the lifelong suit of your concern, till you have gained him away from his wrong and brought him into peace. This in fact is salvation: to be with Christ in all the travail of His forgiveness. As Christ was simply fulfilling the right in His blessed ways of forgiveness, so we may conceive that He is simply fulfilling the eternal love. For what is right coincides with love, and love with what is right.
IV. When a true Christian goes after his adversary in such a temper as he oughttender, assiduous, proving himself in his love by the most faithful sacrificeshe is not like to stay by his enmity long. As the heat of a warm day will make even a wilful man take off his overcoat, so the silent melting of forgiveness at the heart will compel it, even before it is aware, to let the grudges go. A really good man may have enemies all his life long, even as Christ had, and the real blame may be chargeable not against him, but against them.
V. Have then Christian brethren under Christs own gospel nothing better left than to take themselves out of sight of each other just to get rid of forgiveness, going to carry the rankling with them, live in the bitterness, die in the grudges of their untamable passion? What is our gospel but a reconciling power even for sin itself, and what is it good for, if it cannot reconcile? No, there is a better way. Christ laid it on them by His own dear passion when He gave Himself for them, by His bloody sweat, His pierced hands, and open side, to go about the matter of forgiving one another even as He went about forgiving them.Bushnell.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(25) For we are members.Accordingly the reason given for putting away lying is that we are members one of another. Truth is the first condition of the mutual confidence which is the basis of all unity. Hence it is the first duty of that membership one of another, which follows from our being one body in Christ (Rom. 12:5; 1Co. 12:27). No doubt it is also the first duty to our own humanity, and to the God who hateth a lie. But these views, though true in themselves, would not be relevant to St. Pauls great subject here.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
25. Wherefore In view of your sustaining this new contrast to your old Gentilism, put away in detail the individual Gentile vices. He is not satisfied with a conceptual contrast that may end in theory. He would root out every outward evil practice under the power of this inward renewal.
Putting Rather, having put away; having at start renounced and stopped it.
Lying Literally, the lie; the universal lie, outside and inside, vocal, acted, or purposed. This lie is identical with the deceit of Eph 4:22 and the fraud of Eph 4:19.
Speak The vocal species of truth.
Members another Said in accordance with the general idea of the epistle a model Church.
Fuente: Whedon’s Commentary on the Old and New Testaments
c. By putting off the (five) Gentile vices, Eph 4:25 to Eph 5:2 .
The five Gentile vices here are: 1. Lying, Eph 4:25;
2. Anger, Eph 4:26-27;
3. Stealing, Eph 4:28;
4. Ribaldry, Eph 4:29-30;
5. Brawling, Eph 4:31; and Eph 5:1-2.
To his warning against each vice St. Paul adds either its aggravation, as in 1 and 4; or a contrasted picture of the reverse virtue, as in 3 and 5. The contrast in Eph 4:5 is impressively extended.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Wherefore, putting away falsehood, each one of you speak truth with his neighbour, for we are members of one another.
The first test of whether we know the truth and have put on the new man is that we are truthful, especially with fellow-Christians, for ‘we are members one of another’. To sin by falsehood is to sin against one’s own body, and that is how we will feel if our hearts are right. What a stringent test is this. If there is deceit among us, if there is exaggeration, if there is innuendo, then we are not of the truth. We have given place to the Devil. Can someone be certain that if we say something is so, it really is? Can they rely on our simple word? Jesus said ‘let your ‘yes’ be yes, and your ‘no’ be no, for whatever is more than these is of the Evil One’ (Mat 5:37). So can they rely on what we say whatever it may be? Do they know that we will die rather than break our word? Truthfulness and trustworthiness are shining lights in a dark world, and the Christian is to shine as a light in the world (Mat 5:16).
The Psalmist describes the one who is fit to dwell in the Lord’s presence as, “He who walks uprightly and works righteousness, and speaks truth in his heart. He who does not slander with his tongue, nor do evil to his friend, nor take up a reproach against his neighbour — he who swears to his own hurt, and does not change ’ (Psa 15:2-4). To God our openness and honesty, reliability and truthfulness are very important. In contrast falsehood is a characteristic of man around the world. Bribery, corruption and deceit are everywhere prevalent. To the Oriental the saving of face is more important than the truth. In the Middle East bribery is a way of life. It is only where Christianity prevailed that a man’s word could once be trusted. Yet those days are sadly going as commitment to Christ declines. But the Bible says, ‘Lying lips are an abomination to the Lord, but those who deal truly are His delight’ (Pro 12:22).
Fuente: Commentary Series on the Bible by Peter Pett
Characteristics of the New Man – In Eph 4:25-32 Paul gives them practical advice on how to put on the new man while further describing the characteristics of each type of man. Lying, stealing, laziness, and corruption are the words that characterize the old man. In underdeveloped societies where God is not served, these are the major characteristics of such people. In addition, such people are often angry and vengeful. Today’s corrupt nations are full of such people. This is what characterized the ancient Greek society in which the Ephesians lived.
The new man will learn to speak the truth in all situations (Eph 4:25), to control his temper (Eph 4:26), to labor honestly rather than stealing (Eph 4:28), to control his speech (Eph 4:29), to learn the leadership of the Holy Spirit rather than grieving Him (Eph 4:30), to control his emotions (Eph 4:31) and to forgive others (Eph 4:31).
Characteristics of the Old Man Lying, vindictiveness, laziness, and stealing are a major problem for missionaries living and working in undeveloped cultures around the world. Paul obviously encountered it, since he addressed this issue in Eph 4:25-29.
Eph 4:25 Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.
Eph 4:25
Eph 4:26 Be ye angry, and sin not: let not the sun go down upon your wrath:
Eph 4:26
Pro 16:32, “He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.”
Jas 1:19-20, “Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: For the wrath of man worketh not the righteousness of God.”
Eph 4:26 “let not the sun go down upon your wrath” – Comments – Learn to cool down so that you do not stay mad. It is not as bad to get angry, but to take it with you into the next day shows spiritual immaturity. A mature person learns to make some decisions after sleeping over the issues so that a decision is not made out of emotion, but rather out of reason.
Eph 4:26 Comments In addition to the characteristic of lying that permeates non-Judeo-Christian cultures, vindictiveness is a second major problem. This child-like behavior is rooted in the African culture where people find many occasions to bring retribution upon those who did wrong.
Eph 4:26 Scripture References – Note a similarly in Psa 103:9 of how God is not always angry.
Psa 103:9, “He will not always chide: neither will he keep his anger for ever.”
Eph 4:26 Old Testament Quotes in the New Testament – It is very likely that Eph 4:26 is a quote from Psa 4:4-8.
Psa 4:4, “ Stand in awe , and sin not: commune with your own heart upon your bed, and be still. Selah.” ( KJV)
Darby reads, “ Be moved with anger , and sin not; meditate in your own hearts upon your bed, and be still. Selah.” (Psa 4:4)
NKJV reads, “ Be angry , and do not sin. Meditate within your heart on your bed, and be still. Selah.” (Psa 4:4)
Word Study on “stand in awe” – Strong says the Hebrew word “stand in awe” ( ) (H7264), which is used in Psa 4:4, means, “to quiver (with any violent emotion).” The Enhanced Strong says it means, “ “(Qal) to quake, be disquieted, be excited, be perturbed, (Hiphil) to cause to quake, disquiet, enrage, disturb, (Hithpael) to excite oneself.”
The Enhanced Strong says the Hebrew word “stand in awe” ( ) (H7264), is used 41 times in the Old Testament, being translated in the KJV as, “ tremble 12 times, move 7 times, rage 5 times, shake 3 times, disquiet 3 times, troubled 3 times, quake 2 times, afraid 1 times, and misc. 5 times.”
Note also that Psa 4:8 says, “ I will both lay me down in peace, and sleep : for thou, LORD, only makest me dwell in safety.”
Therefore, it is very likely that Paul, the Apostle, was referring to this passage of Scripture in Psalms 4 when he wrote Eph 4:26.
Eph 4:27 Neither give place to the devil.
Eph 4:27
[131] Kenneth Copeland, Believer’s Voice of Victory (Kenneth Copeland Ministries, Fort Worth, Texas), on Trinity Broadcasting Network (Santa Ana, California), television program, 9 November 2001.
Eph 4:27 Comments (The Church’s Authority Over the Devil) – Eph 4:27 teaches us that every child of God has authority over the devil through the name of Jesus Christ. The believer is not to give any place in his life to the devil. Since Satan can only gain a place in our life by our permission, it means that we have authority over him. We see an illustration of a man who gave place to the devil and it cost him his life. The story of Judas is a tragic one. We almost hoped that he would have gone to Jesus Christ and repented after his guilt surfaced, but at this point, his mind was darkened and confused. Judas had been given the responsibility of carrying the moneybag. However, at some point in time, he gave place to the devil and began to steal out of the money (Joh 12:6). After repeatedly giving place to the devil, Judas opened the door in his life for Satan to enter him (Luk 22:3). At this point, Satan was able to control his thoughts and moved him to betray the Lord (Joh 13:2).
Joh 12:6, “This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.”
Luk 22:3, “Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.”
Joh 13:2, “And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon’s son, to betray him;”
This series of events reveals the way people become demon possessed without intending to do so from the beginning. Sin leads people down a path that may look appealing at first, but it ends in bondage, then condemnation and eventually destruction, as when Judas hanged himself out of guilt.
Mat 27:3-5, “Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.”
Act 1:18, “Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out.”
Eph 4:28 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
Eph 4:28 “that he may have to give to him that needeth” – Comments Labouring and gaining material gain is not for our own covetous desires, but that we can be able to help others. Since it is more blessed to give than to receive, a person is happier who give out of his labour, than one who labours for self-gain.
We are to use wisdom in giving our labours to those in need. Make sure it is a genuine need. Not every request to give is a need.
Illustration – When I was preaching a the Rescue Mission in Panama City, Florida, one of the men who was staying at the mission asked me to help him get a place to stay. I scraped together what little money I had and paid one month’s rent for him in a trailer part. One day, I went to visit him. I found him drunk with a lady friend. Later, when talking with the director of the mission, he told me that this man was on a ninety-day rehabilitation program when I found him a place to stay. He had just gotten out of prison and needed to go through this program. I had tried to help a man, and did him more harm than good.
Eph 4:28 Comments In addition to lying and vindictiveness, a third characteristic of non-Judeo-Christian cultures is laziness and stealing. I have witnesses all of these behaviours on a regular basis during my thirteen years in the African mission field.
Eph 4:29 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.
Eph 4:30 Eph 4:30
[132] Benny Hinn, Good Morning, Holy Spirit (Nashville, TN: Thomas Nelson Publishers, c1990, 1997).
Note that the context of this passage of Scripture is about sin in the life of the believer. Grieving the Holy Spirit is done by sins of commission, that is, things that we do that are sinful. Gal 5:19-21 calls these acts the “works of the flesh.” Within the context of these verses, Paul is explaining how to put off the works of the old man and walk in the new man. The next verse in Eph 4:31 lists some of these sins of the “old man” that grieve the Holy Spirit while Eph 4:32 lists actions that are done by someone who is walking in the “new man.”
Illustration – In Genesis 6, God was grieved in His heart at man’s sinfulness.
Gen 6:3, “And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.”
Gen 6:6, “And it repented the LORD that he had made man on the earth, and it grieved him at his heart.”
When the children of Israel wandered in the wilderness for forty years, the Lord became grieved with their sins.
Psa 95:10, “Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways:”
Note these words from Frances J. Roberts:
“Go not into the path of folly, for My heart goeth with thee wheresoever thou goest; and I grieve over thee when thou art turned aside . Ye may not be going in the opposite direction. Ye may even be on a road that lies quite parallel with the one upon which I would have thee travel. But to be almost in the perfect will of God is to miss it completely. Check your course. Chart it by My Word, and hold to it with rigid determination and be not led aside by the other little ships. For, as the Scripture says: ‘There were with them other little ships’ but Jesus was in only one. Be sure you are in the boat with Him if ye hope to make it safe to shore in spite of the storms. For there shall be storms; but ye shall be safe if ye abide close with Me.” [133]
[133] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 60.
In contrast, quenching the Holy Spirit would be sins of omission, as compared to grieving the Holy Spirit with sins of commission in this verse. This would be our failure to do what the Holy Spirit was leading us to do.
1Th 5:19, “Quench not the Spirit.”
Eph 4:30 “whereby ye are sealed unto the day of redemption” Word Study on “sealed” Strong says the Greek word “sealed” ( ) (G4972) means, “to stamp (with a signet or private mark).” Zodhiates says it literally means, “to seal, close up and make fast with a seal signet such as letters or books so that they may not be read,” and more generally, it means, “to set a seal or mark upon a thing as a token of its authenticity or approvedness.”
Comments – The day of redemption refers to the time when we enter heaven are clothed with an immortal body (Rom 8:23).
Rom 8:23, “And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.”
Eph 4:31 Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:
Eph 4:31
Eph 4:31 Word Study on “malice” Strong says the Greek word “malice” “ kakia ” ( ) (G2549) means, “badness, depravity, malignity, trouble.” The Enhanced Strong says this word is used 11 times in the New Testament, being translated in the KJV as, “malice 6, maliciousness 2, evil 1, wickedness 1, naughtiness 1.”
Eph 4:31 Comments – We can imagine a progression of events in Eph 4:31, culminating in a person’s ill will to do someone harm, which is called malice. A person who holds bitterness expresses it with wrath and anger. The more we speak evil words, the more anger grows until a person is moved to commit evil acts against someone.
Eph 4:32 And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you.
Eph 4:30-32
The Lord revealed to me in a dream one night the importance of forgiving others. When we verbally forgive others who have wronged us, it opens the door for the Holy Spirit to minister to us in that area of hurt and bring healing and perfection. However, when we confess our anger and frustration to others and speak out words of bitterness, we open the door for the Devil to perfect strife and bitterness in our lives. It is our choice to take our lives in either direction, and under the control of the Holy Spirit or the Devil. (18 February 2006)
Fuente: Everett’s Study Notes on the Holy Scriptures
An instruction regarding individual sins:
v. 25. Wherefore, putting away lying, speak every man truth with his neighbor; for we are members one of another.
v. 26. Be ye angry, and sin not; let not the sun go down upon your wrath.
v. 27. Neither give place to the devil.
v. 28. Let him that stole steal no more, but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth. It is true indeed that a Christian, by virtue of his conversion, has his thoughts and interests directed to the virtues which are well-pleasing to God. But it is equally true that the old evil nature is still present with him, causing him to wage incessant warfare against ‘its attempts to lead him into sin, as the apostle pictures it Rom 7:1-25. It is for that reason that Paul here mentions individual sins by name, as among those that are most dangerous for a Christian: Wherefore, having put away falsehood, speak truth every one with his neighbor because we are members one of another. A Christian’s life of sanctification, which appears in righteousness and holiness, places this obligation upon him. With the old man the Christians have put away lying; they no longer have pleasure in lying, they are no longer under the rule of falsehood, But the spirit of falsehood is continually endeavoring to regain lost ground, and, unfortunately, it will happen even in the case of Christians that they are overcome by the weakness of their flesh and become guilty of lying and deceit. Hence the admonition: Speak truth every one with his neighbor. Every Christian should diligently strive to make use of veracity over against all men at all times, over against friend and foe, unbeliever and believer. But this condition should obtain especially among Christians in their outward conduct toward one another, seeing we are members one of another. As members together of the body of Christ, under the headship of the Lord, this fellowship is more intimate than that of any physical organism. Nothing can be more disgraceful, therefore, than that Christians deliberately, maliciously, lie to one another. If they want to be true to their calling, they will walk in the truth, above all over against those that are of the household of faith.
A second admonition concerns an evil which is just as widely distributed: Be angry, and sin not; let not the sun go down upon your provocation. The apostle makes use of Psa 4:4, according to the Greek translation. It is a warning against the sin of anger. The emphasis being on the second part of the command, the meaning can best be given by the rendering: When you become angry, do not sin. The apostle is considering the fact that even Christians, being obliged still to contend with their old Adam, are harassed with angry thoughts. There are two things which the Christian will keep in mind: First, that he does not permit angry desires to break forth in words and deeds; and secondly, that he does not cherish anger in his heart. Should your heart be agitated by anger, Paul means to say, do not permit the desire to be realized, flee from the sin of anger in terror; and at any rate do not permit anger to take root in your heart overnight, let the provocation be what it may, lest the irritation become a steady feeling of resentment and hatred. To this the warning is attached: Neither give place to the devil. The Christians should always remember that, in letting anger control them, take possession of their heart and mind, they are giving opportunity to the devil to sow dissension and many other forms of mischief in the Church.
In explanation of the Seventh Commandment, the apostle writes: Let the stealer steal no longer, but rather let him labor, working with his own hands that which is good, that he may have to give to him that has need. It is not only thieving that is here condemned, but every form of appropriating one’s neighbor’s money or goods by methods that do not conform to the law of love, all cheating and profiteering, all the methods which are considered smart by the God-forsaken business men of the world. There is always danger that these methods make an impression upon Christian business men, causing them to ignore the warnings of conscience. But Paul’s call is to quit all shady methods entirely and to go to work in earnest. In this way every person will be able to obtain an honest return for his work. And he should always remember that the profit of such work is not to be kept in selfish greed, but should be shared freely with such as are really in need. The poor we always have with us, and charity need never be idle for want of suitable subjects. See Act 20:34-35; 2Th 3:11-13
Fuente: The Popular Commentary on the Bible by Kretzmann
Eph 4:25. After the general exhortation, in the foregoing verses, to renounce the old course of life which they led when they were heathens, and to become perfectly new men, conformed to the holy rules of the gospel,St. Paul descends to particulars; dehorting them from many vices, and pressing them to the practice of several important virtues. The words , rendered lying, might be rendered more properly every lie; and as lying is so opposite to that sincerity which becomes a Christian, what is said against it may be best taken in the most extensive sense. The Apostle might possibly allude to the doctrine of those heathen moralists,who thought that lying might, in many cases, be justified: as well as to those, who, in order to conciliate the esteem of the Jewsand Gentiles, did not confine themselves to the rigid truth.
Fuente: Commentary on the Holy Bible by Thomas Coke
Eph 4:25 . On the ground of what was previously said ( ), as application of . . . on to Eph 4:24 , there now follow various special (not systematically arranged) exhortations as far as Eph 4:32 .
That the encouragement to lay aside lying and to speak the truth stands at the head, appears to be occasioned simply by the last uttered ; and the figurative form of the precept ( ) is an echo from what precedes. It is possible also, however, that the prohibitions of lying, wrath, stealing, as they are here given, had their concrete occasion with which we are not acquainted. The reasons which Zanchius, e.g. , has discovered, are arbitrary. And Grotius says incorrectly: “Hoc adversus eos dicit, qui, ut gratias captarent aut Judaeorum aut gentium, alia dicebant, quam sentirent.” The subsequent . shows, in fact, that Paul has thought merely of the relation of fellowship of Christians one with another , and has meant of the fellow-Christian , not of the fellowman generally (Jerome, Estius, Grotius, Michaelis, and others).
is a reminiscence from Zec 8:16 .
. . .] Motive (reminding them of Eph 4:12-16 ). Members one of another, and to lie one to another, how contradictory! Reciprocal membership is, in fact, a connection so intimate and vital, subsisting in constant mutual furtherance and rendering of service! “est enim monstrum, si membra inter se non consentiant, imo si fraudulenter inter se agant,” Calvin. Chrysostom shows at great length how the several members of the real body do not deceive one another, and Michaelis repeats it; but Paul says nothing of this.
. ] members of each other , mutually the one of the other. The same conception is met with Rom 12:5 , and is not inaccurate (Rckert), since, indeed, in the body of Christ, even as in the physical body, no member exists for itself, but each belonging to each, in mutual union with the other members, 1Co 12:15 ff.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
b. Special traits of the new walk
Eph 4:25-32
25Wherefore putting [having put] away lying [falsehood], speak every man truth [speak ye truth each one] with his neighbor: for we are members one of another. 26Be ye angry [Be angry],75 and sin not: let not the sun go down upon your wrath 27[irritation]:76 Neither [Nor yet]77 give place to the devil. 28Let him that stole [who stealeth] steal no more [longer]: but rather let him labor, working with his hands78 the thing [that] which is good, that he may have to give [impart] to him that needeth [who hath need]. 29Let no corrupt communication proceed out of your mouth, but that which [whatever] is good to the use of edifying [for the building up of the need],79 that it may minister [give] grace unto the hearers [to those who hear]. 30And grieve not the Holy Spirit of God, whereby [in whom] ye are [were] sealed unto the day of redemption. 31Let all bitterness, and wrath, and anger, and 32clamor, and evil speaking, be put away from you, with all malice: And be [become]80 ye kind one to another, tender-hearted, forgiving one another [each other], even as God for Christs sake hath forgiven [in Christ forgave]81 you.82
EXEGETICAL AND CRITICAL
The general basis: no lie but the truth (Eph 4:25); the special points as respects disposition (Eph 4:26-27), as respects work (Eph 4:28), word (Eph 4:29-30); comprehensive conclusion (Eph 4:31-32).
Eph 4:25. The general basis. Wherefore, , gives the connection with what precedes (no longer walk as the rest of the Gentiles walk), and, as the exhortations with their positive and negative sides show, with special reference to Eph 4:22-24. Hence immediately: having put away falsehood, .According to Psa 116:11 (all men are liars); Psa 62:10; Rom 3:4, the first duty of every natural man is to put away the lie, especially as the connection with the kingdom of darkness is thereby indicated. For the devil is the liar from the beginning, who slew man, leading him away out of the truth of life in God (Joh 8:44). Hence [the abstract]83 , which is not , nor=lies (Luther); it is the opposite of the truth as it is in Jesus. Comp. 1Jn 2:4; 1Jn 4:20; 1Jn 5:10. It does not occur then, because it is the principal spiritual sin of heathenism and has as its result a darkening of the spirit (Schenkel). This requirement is of deeper scope than to allow it to be said that even heathen ethics could designate and forbid this as sin.
Speak ye truth each one with his neighbor [].This exhortation is [a reminiscence] from Zec 8:16 (LXX.): . The article is wanting with , in order to mark that not the complete, entire truth is to be spoken; that cannot be done at the beginning; only let what you do say be true. Paul substitutes the preposition for , in order to give special prominence to the intercommunion in the speaking with each other [Stier] and to bring to mind the Christian brother, as the context requires. The reference is not to neighbor in the wider sense, to all men. The Apostle is treating of the Church of Christ.
For we are members one of another [ ].This is the motive: to be members one of another and to belie one another, how contradictory (Meyer)! Est enim monstrum, si membra inter se non consentiant imo si fraudenter inter se agant (Calvin). Christians are members one of another, not merely members of the body of Christ, but each has to do for the other, to give to him, as well as to receive from him and permit him to do in return. The reciprocal of speaking the truth (Stier) is marked. It is entirely similar to Rom 12:5-8; 1Co 12:15-27.84 The passage is full of significance, not inexact (Grotius, Rueckert and others), and is not to be applied to the Gentiles and the Jews, as is done even by Bengal.
The Particular Points: a.) As respects the disposition: anger without sin, since in the Church so great occasion to anger especially is given to the Christian with his natural man, and the fellowship is so easily disturbed thereby, and the Christian himself corrupted; Eph 4:26-27.
Eph 4:26. Be angry and sin not [ ].The first verb is to be taken as imperative, in this series of imperatives (Eph 4:25-32). This is further required by the circumstance, that it is a citation (Psa 4:5 : translated by the LXX. precisely as Paul here writes it): the original and the Greek version are undoubtedly imperative. The passage in the Psalms is rendered by Luther: Be angry, so that ye sin not; this passage: Be angry and sin not. The sense is evidently equivalent to (Winer, p. 292), which not only states the case in which they would become angry, but also expresses that the anger is allowed, aye commanded and righteous. This is only the more strongly marked by the two imperatives joined with , the second of which only is negatived (); accordingly Paul used this form, this citation.85 The original text in the Psalm, in which the main matter is the transformation of the angry quousque tandem to rest and gentleness, is correctly rendered by the LXX. (Hengstenberg, Hitzig, Stier, against Ewald, Harless and others). It can only be affirmed that Paul did not wish to prove anything by the citation (Harless); he wishes only to use the words of David, but does not use the words of the LXX. to strengthen those which they are acquainted with; it is incorrect to suppose that nothing depends on the sense of the original passage (Rueckert). The Sacred Scriptures, which speak of the wrath of God, showing us Christ in anger at the cleansing of the temple (Joh 2:13-16; Mat 21:12-13), do not reject anger: Jam 1:19-20; Rom 12:19; Ecc 7:9. So here, for we do not read: Do not be angry and sin, the negative cannot be moved forward so as to qualify the first verb (Winer, p. 460). Hence we need not accept an unwilling permission of anger (De Wette, Winer); in that case would be found in place of . Nor is be angry in accordance with an assumed Hebraism to be taken conditionaliter on account of the connection with a following imperative (Rueckert, Zyro, Stud. u. Krit., 1841, p. 690), [Hodge apparently]; that would really mean: if ye are angry, ye will not sin. The limitation of sin not to reconciliation (Harless), to the exclusion of enmity against others (Zyro), is incorrect because not in accordance with the context. The acceptance of an interrogation (Grotius: are ye angry?) is inadmissible on account of the quotation.
Let not the sun go down upon your irritation [ ].This thought is occasioned by the citation (Psa 4:5) and the matter itself. There is also in the expression let not the sun go down, a reminiscence of Deu 25:13; Deu 25:15, according to which the poor man should receive his cloak, given in pledge, and wages should be paid before sundown. There is no reference to the Pythagorean precept to be reconciled before sunset; and quite as little to Christ, the Sun of Righteousness (Augustine), certainly none to the Reason (Lombard). The [non-classical and rare] word occurs only here; it is related to (Eph 6:4; Col 3:21; Rom 10:19), meaning the anger aroused in us, the being or becoming angry, which should not continue, nor be carried about and nourished. Affectus noctu retentus alte insidet (Bengel). Anger thus becomes hate, rancor. What is right towards the occurrence, viz., being angry, should not when that is past, be retained against the person, who remains. The preposition does not indicate something wrong (Zanchius), [Wordsworth], and the article, marking the momentary being angry, connected with , is not incorrect (Stier). [Comp. Textual Note2. Alford brackets the article, suggesting that the omission gives the sense upon any . The word irritation preserves the reference to occasion given indicated by , and at the same time distinguishes (in English) from the wrath which is forbidden in Eph 4:31.R.]
Eph 4:27. Nor yet give place to the devil [ .] is disjunctive and adds something new (Mat 6:25); while is adjunctive, adding something which belongs to the foregoing (Mat 5:34-36). Comp. Winer, p. 457.86 Besides not sinning by prolonging wrath, they should not sin by giving place to the devil. designates, as in Rom 12:19, affording free play, wide space, of course in the heart. But to whom? to the devil, as in Eph 6:11; 2Ti 2:26, even though it does not elsewhere occur in this sense in Pauls writings, but more frequently describes slanderers, or a slanderous manner (1Ti 3:6-7; 1Ti 3:11; Tit 2:3).87 The antithesis is found in Eph 4:30. Hence it does not mean: the blasphemer (Luther and others) or talebearer, as many hold. Nor is the verse to be applied to social life (Harless); the context requires a reference to individuals. Sinful anger brings even the Christians heart into the power of Satan, from whom he was freed, destroying the fellowship with the Redeemer and His grace.
Eph 4:28 b. As respects work: Honesty reaching to benevolence. Let him who stealeth steal no longer [ ]. , which is neither= , nor= , marks the act or the action, not the character; hence it is stronger than him who stole, and weaker than the thief. Comp. Winer, p. 331. Luther is therefore incorrect [rendering as in E. V.]; Bengel also: qui furabatur, adding however: prsenti hic non excluso.88 The notion of stealing, however, must not be limited here by the definition of criminal law and police regulation, but be conceived of from the stand-point of Christian ethics, as in the case of the eighth commandment. That deportment of the natural man over against the possessions of his neighbor, which ought to be overcome, is here treated of. It is incorrect to suppose idle habitual thieves are meant (Schenkel).In the Christian ethical sense there is added: . Hence it is unnecessary to inquire why nothing is said of restitution (Michaelis), and the opinion that this exhortation is unsuitable, because it does not correspond with the Apostles strictness (De Wette), is not pertinent. The Apostles strictness and the Christian view follow immediately:
But rather let him labor, working with his hands that which is good [ . See Textual Note4.]. gives prominence to the antithesis. With the emphatically placed Paul includes laziness and idleness as the beginning and ground of theft (Bengel: spe furtum et otium sunt una), and all the more decidedly by designating as the antithesis: working with his hands that which is good. The participle denotes the active, assiduous performance, corresponding slightly with , Eph 4:19 (Stier); it is not earning, gaining, as the object is not external possessions, or handicraft, trade (Meyer, De Wette). Bengel is excellent: Antitheton ad furtum, prius manu piceata (i.e., hands to which whatever comes near sticks as to pitch, pix) male commissum; on with his hands (the hands of the thief), he adds: quibus ad furtum abusus erat.89 Rom 6:19. The hands should now do the good, that in its proper time and place must be done; then there will not be wanting something to bestow upon the needy.
That he may have to impart to him who hath need [ ].That he may have sets forth the purpose, not of him who labors, as if the work should be done on this account, but of the enjoining Apostle, the ruling Lord.90 He should have something to give (), for we are members one of another (Eph 4:25). This should take the place of stealing. To him who hath need, to him from whom recompense is not to be expected. Instead of stealing there is required an honesty and activity, which impels to beneficence. Whether the question about restitution is necessary and ethical earnestness and depth are missed hereis evident enough. See Doctr. Notes.
c. As respects speech: no foul word, but gracious discourse tending to edification; Eph 4:29-30.
Eph 4:29. Let no corrupt communication proceed oat of your mouth [ ].The subject: is assumed as present in the mouth of the readers while the predicate forbids: let it not proceed out; not one such should be expressed, Eph 5:5; Joh 3:16; 1Jn 2:21. [Literally: let every foul saying not come forth.R.] See Winer p. 162 f. Bengel: si jam in lingua sit, resorbete. , from , , spoiled by putrefaction, corrupt, used of fishes (Mat 13:48), of fruit (Mat 12:33; Luk 6:43), of a tree (Mat 7:17-18; Mat 12:33; Luk 6:43), denotes according to the antithesis ( ) uselessness, but it is certainly chosen to designate both what is decayed, wornout, ruined, and what is disgusting and stinking; Bengel: vetustatem redolens. Comp. , Eph 5:6; , Mat 12:36. In these passages the emptiness and unprofitableness is more prominent, here however the loathsomeness. Theodoret: , , , , .
But whatever is good for the building up of the need. (sc. ), (sc. ) . Over against the prohibition the acceptance of wholesome speech takes a very modest attitude; over against we have here . Bengel: non postulatur ab omnibus par facundia. , however, as in Rom 15:2, designates what is internally, morally good, not merely what is fitting (Harless), [Hodge, Eadie, Alford, Ellicott]; that would be too external. The genitive of reference has been aptly rendered by Luther: where it is needed. This refers to the time when, to the place where, to the person to whom, to the method how, and to the purport which, we are to speak. According to Jerome it applies also juxta opportunitatem loci, temporis et person dificare audientes (Stier). Col 4:6 : How ye ought to answer every man. [Ellicott also takes the genitive as one of reference; edifying as regards the need, i.e., which satisfies the need. Alford follows Meyer in regarding it as the regular objective genitive=the defect to be supplied by edification, so that the sense is the edification of the present deficiency or need calling for it. The hypallage of the Syriac, Beza, followed in the E. V., is clearly wrong, also qua sit opus (Erasmus and others).R.]. It is incorrect to take = (Rueckert, Olshausen).
That it may give grace to those who hear [ ].That refers to the design of the enjoining Apostle, not that of the obeying member of the congregation. The subject of give grace is good word; we do not then read that ye may give. Luther presents very well the manner, the esthetic side: that it may be gracious; for means also the gracefulness, agreeableness, of the discourse; just as in Col 4:6 : in grace, Luk 4:22. But the inner side, the matter, must not be overlooked, nor put in a secondary place; it must be a kindness. Harless includes this alone, but incorrectly; a befriending, agreeable act of kindness is meant, which should make this impression on the hearers: whether it profits them, is their own affair. Stier seems to be not incorrect, in finding here () an echo of Eph 4:28 (), and a spiritual gift in the seasoned but pleasant word spoken with unction. [Alford retains the theological meaning of : minister spiritual benefit; be a means of conveying through you the grace of God (so E. V.). Hodge on the other hand follows Harless, holding that the phrase always means to confer a favor; that it may benefit the hearers. Ellicott accepts the non-theological sense of , but adds that owing to its change of meaning in the New Testament, there seems to be even in this phrase a reference to spiritual benefit. He renders: that it may impart a blessing.R.]
Eph 4:30. And, , connects closely with what precedes; so much depends on proper speech.Grieve not the Holy Spirit of God, .The verb forbids injuring, disturbing, rendering sorrowful, pointing thus to an intimate fellowship, in which joyous love toward and among each other should prevail, and to a tender conduct and intercourse; for it happens per sermones putres (Bengel). The object is the Holy Spirit of God. This full designation shows the importance of the matter and compels us to recognize the objective reality and Personality of the Holy Ghost. Shepherd of Hermas, ii. Eph 10: , . He who speaks out the foul thing which comes from his mind to his lips, injures thus the Holy Spirit in himself, and in others also. The plural means also: Ye, each one in himself, or in others too. The Holy Ghost like God is not apathetic, but capable of being affected. Rom 8:26. He feels what occurs in us, as a loving Friend, who does not Himself change, but will help us and change us, so long as we grant that He be not rejected. This is a possible final result, in spite of the close connection in which He stands to us, and in spite of the help and blessedness, which He produces in us. Both ideas are added in the relative clause which follows:
In whom ye were sealed unto the day of redemption, .The first thought is contained in the expression: in whom ye were sealed, in whom91=in fellowship with whom, ye were sealed (Eph 1:13); the other is marked by unto the day of redemption (Eph 1:14); hic dies est novissimus, cujus representatio qudam est in die mortis; prsupponit dies citeriores (Rom 2:16); in illo maxime die referet, quis inveniatur obsignatus (Bengel). Isa 63:10 (where the LXX. have incorrectly rendered , ; the Vulgate is better: (afflixerunt) should be compared, not as though this were a citation, but on account of the similar thought.
Accordingly is not to be pared down to a mere troubling (Bengel: turbare), nor is the human spirit to be regarded as the object (De Wette; Christian feeling), nor is the capability of being affected which belongs to God and the Holy Ghost to be rejected or regarded as a mere anthropomorphism; the reference to the possibility of being forsaken by the Holy Ghost should not be denied (Schenkel). There is both great kindness and earnestness in the warning thus formulated and emphasized: in the case of the unredeemed sin it is a transgression of the law (Rom 4:15, etc.), in the case of the redeemed it is a wounding of the Holy Ghost (Harless), whose tempter he is (Eph 2:22). Not by threatenings respecting the punishment of hell, but by holy dread of grieving the Holy Ghost, and wholesome fear of the day of Judgment, which with Him is only the day of Redemption, does the Apostle seek to persuade and strengthen.92
Comprehensive conclusion; Eph 4:31-32. a. The negative side, Eph 4:31; b. The positive side, Eph 4:32.
Eph 4:31. Let all bitterness. (Heb 13:15; Act 8:23; Rom 3:14) is ill-temper, animosity, unholy indignation, as , Col 3:19. Comp. , Jam 3:14. It is entirely internal, concealed in the heart [the prevailing temperament and frame of mind (Ellicott).R.].And wrath. is excitement, passionate movement of the temper, in selfishness, unrestrained and disorderly.And anger. is the passion concentrating itself, directed against a particular person with the purpose of hurting him. (cumenius). According to the context carnal anger is spoken of; hence there is nothing to be inferred respecting Eph 4:26 from this passage. Bengel is incorrect: hactenus descendit climax; but he properly compares the first with , the second with , the third with (Eph 4:32) as their respective antitheses. Comp. Tittmann, Syn. I, p. 131 ff. [Also Trench, Syn. 37; Donaldson, New Cratylus, 476, 477; Gal 5:20.]
We now pass to the breaking out of what was within, to its becoming perceptible in look, mien and gesture: and clamor. (Act 23:9) is wild, rough crying, refers to the voice, improperly strained and sharpened, as in scolding, upbraiding, to the casting about of words uninterruptedly. It is the steed of anger (Chrysostom).93And evil speaking, , pointing to the purport of the speaking, is aspersion of ones neighbor, (Col 3:18; 1Ti 6:4; Mat 12:31; Mat 15:19), yet sharper than this, not merely like Raca (Mat 5:22), abusing the mental or civil capacity of a brother, but like thou fool, the moral capacity for Gods kingdom, and hence not without a reference to God (Stier), blaspheming possibly or probably. All, which belongs to all the substantives, refers to the various degrees, from the coarsest among common people to the most refined among the educated; so , 2Co 12:20.
Be put away from you. is a stronger conclusion of putting away (Eph 4:25); it must take place with power in the mighty help of One stronger than we, to whom all this clings.With all malice. , the fermentum of the bitterness (Meyer) and the rest [the active principle to which they are all due], refers to malice, malignitas and malitia (Rom 1:29; Col 3:8), both the quality and its manifestation, in order to sum up in conclusion all that cannot be enumerated.
[Eadie: This verse contains not only a catalogue, but a melancholy genealogy of bad passions; acerbity of temper exciting passion; that passion heated into indignation; that indignation throwing itself off in indecent brawling, and that brawling darkening into libel and abuse; a malicious element lying all the while at the basis of these enormities.R.]
Eph 4:32. The positive side. And become ye, .Thus the antithesis is strongly marked at the very start, as not finished at one stroke, but having a development, a history.94Kind one to another. is put first, marking chiefly the fellowship. (Luk 5:39; Luk 6:35; 1Pe 2:3; Rom 2:4) helping the ; ingeniosius quam verius is the reference to the name: Christians (Olshausen). Comp. Tittmann, Syn. I., 140, 195.Tender-hearted, (like 1Pe 3:8) refers to sympathy, fellow-feeling, hearty compassion. [Comp. Colossians, p. 69].Forgiving each other, (2Co 2:7; 2Co 2:10; 2Co 12:13), marks the tender, considerate, forbearing, forgiving life among themselves; points more strongly than to the existing unity, where one deals with another as himself (Col 3:13). [The former thought is from Stier, the latter from Origen, but they are not to be pressed too far.R.]
Even as God in Christ forgave you [ ],95 is as in Eph 1:4 (Harless). joins the readers to God, to the clause God in Christ forgave you. The notion is as in Mat 6:12; Mat 6:14. Gods mercy and grace is manifest in Christ, proved itself in Christ, in the death (2Co 5:19) of Him who accomplished the reconciliation of the world with God. In Christ belongs to the verb, the predicate, not to God, the subject. [Either connection presents a truth: God in Christ, manifested in Christ, forgave us, but God forgave in Christ, in giving Him to be a propitiation for our sins. The latter thought seems more appropriate with the aorist which refers to a definite past act; it is neither hath forgiven (E. V.), nor will forgive, a gloss our feeble faith puts on it.R.]
DOCTRINAL AND ETHICAL.
1. The lie is put first by the Apostle as a fundamental vice. It is the loveless misuse of language and the means for communicating the thoughts of the heart, with the design of deceiving our neighbor. It injures love, therefore ones own heart, and ones neighbor, it injures fellowship and truth, and thus ones own heart again, which needs these, and our neighbor, who needs them no less. The untruth must be intentional; otherwise it is merely not true, an error, not amounting to a lie. The deception must be intentional: Drama, irony, satire, joke, conventionalities are not lies; for in these it is presupposed that our neighbor understands this language and can translate it into his own. What is conventional is the language of humanity, which should come from the heart and become natural, as in Fenelon. A lie is an act of lovelessness against our neighbor, even when not intended to injure him, perhaps only to help or assure ourselves or others, to make preposterous stories, something out of nothing, like all frivolous lies, which, however innocent they may appear, are still the school for turning frivolity into mischief. The word itself does not necessarily make the lie; it may be consummated in silence, in countenance, in gesture or act; but at all events it is an abuse of Gods gift for the manifestation of our thoughts and perceptions. Its opposite is truthfulness, love of truth, which is at the same time love to mankind. It is indeed not possible without some circumspection and restriction, since it does not consist in having the heart on the tongue, but in having the tongue in the heart.
This vice is less strange among men than many others, so that even the better class of people, the pious world also, has an elastic conscience respecting this point. The conventional mode of life with its illusion and deception makes truthfulness utterly impossible, unless Christ becomes a living power in us. In lying as in stealing, a beginning is made in a little thing, and then come bolder advances, until an extreme is reached: one lie is told to conceal another, instead of forgiveness being sought, and then comes shameless, impudent untruth. If comes from the devil and leads to him; it is the devils own vice (Joh 8:44). The Scripture forbids it unconditionally, especially the Lord Himself (Mat 12:36-37); it does not approve of the untruths of the Hebrew midwives, of Michal, Jonathan, etc., only narrating them as facts. Although lying mainly injures fellowship, yet it is not to be so connected therewith as to be considered allowable where no fellowship exists; nor is it to be so contra-distinguished from love, that a lie is not to be regarded as such, where the latter is active, even though the untruth is spoken with an intention of deceiving. The former principle applies to robbers, murderers and thieves; the latter to children, lunatics, drunkards and passionate people. In the first case it is not allowable like stratagem in war or in peril of life, and in the other truth should not become poison or poniard.96 Over against the sophistry: verbal truth should not stand against hearty love, the rigoristic principle, which allows no lie in an emergency, is justified. It is better inconsistently to deny in books and in the pulpit the right of untruth, and in life and in the household to practise it, than at the expense of truth to serve a false one. To speak an untruth on account of a neighbors necessity out of love for him is still a lie; personal need, personal interest does not first give it this character; the necessity of a neighbor gives no justification to a lie in a case of emergency.
2. Anger, which, in God, is the energy of holy love against sin and corruption disturbing and perverting moral order, is justified in the Scriptures. Affirmed of God more than three hundred times, it cannot be wrong of itself in man who is created after the image of God; it is rather a witness and basis of active love in the surroundings of an unholy world. The right to he angry is admitted and granted, but to be angry rightly however. Loveless anger is as incorrect as angerless love. Without ardent hatred towards what is wicked, there can be no lawful anger towards those who are wicked. It is difficult to separate the two; comp. Jude 23; Rev 2:6; Rev 2:15; Rom 12:9; Psa 97:10; Amo 5:15. The Apostle here gives prominence to the pernicious element of that anger which becomes a lingering grudge, and to the danger of thus falling a prey to the devil; it corrupts man inwardly and makes him the slave of Satan; the irreconcilable remains the unreconciled, incurring the wrath and judgment of God. See Palmer, Moral, p. 373.
3. Property and Theft stand in the closest relation. The latter attaches not only to the lack of the former, but rather to its acquisition, preservation and expenditure. A Christian should have more than he requires for himself; there should be a surplus for others, even though he be a day-laborer. The opposite of thievishness is Industry, which leads to opulence; with this many continued and varied exercises of Christian virtue stand connected, and Benevolence, personal, private benevolence, both secret and open; this is required, not the public, municipal charity. The emphasis rests on personal benevolence, which succors and devotes itself to need, not on police alms. Honesty should proceed toward benevolence, and what hampers and weakens the latter, has the blot of dishonesty upon it. Avarice, dissipation, vanity, laziness, negligence, debauchery and idleness are theft. See Braune, Die heilig. 10 Gebote, pp. 178189; Palmer, Moral, p. 375.
[The scope of the negative precept (steal no longer) may be inferred from the positive statement which follows: It forbids idleness in general (labor) and laziness (working), implying also that those who are neither idle nor lazy may yet steal, because their work is neither with the hands nor for that which is good (speculation, sinecures, sharp business habits, etc.). Further all labor, however assiduous, proper and honest, which does not aim at a surplus to give away is not distinctively Christian. Though no one has a right to demand from capital (i.e., the accumulated surplus of labor), yet here is the responsibility of the Christian capitalist. On the other hand, the positive principle of honesty here set forth bids us labor, that we may have a capital for benevolence; so that begging, combining to extort, or even legislating in favor of idleness, is not in accordance with the Apostles view. Paul by his example (Act 18:3; Act 20:34; 2Th 3:8), as well as by the strongest precepts (Act 20:35; 2Th 3:10) exalts the dignity of manual labor. To despise labor is a mark of barbarism, involving as a result either the indigence of savage freedom or the injustice of not less savage slavery. Unless the curse pronounced (Gen 3:19) upon the man be accepted and transformed by such acceptance into a blessing, it becomes a worse misfortune. As a working man then Paul appears equally removed from the capitalist hoarding only for self and from those champions of labor who talk too much to work and who ask the same wages for the ignorant and lazy as belongs of right to skill and industry. Appealing to his hands hardened by toil, he says: So laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how He said, It is more blessed to give than to receive.R.]
4. The entire scope of speech is here in question: The essential characteristic of Christian speech, well-pleasing to God, is good for the edifying of the need, a furthering in accordance with the necessity of the case. This applies to the preacher and pastor, to the social circle, the popular orator, be he democratic or conservative, and to the statesman as well. To have regard to place, time and auditors, and to regulate both matter and manner accordingly: this is the conscientious scrupulousness of the Christian! The minister should spare all pious phraseology which is not to edification, and not be content with sharing and proving his Confession of Faith, without any regard to the necessities of the occasion. Magna vis est in colloquiis piis (Bengel). Much therefore depends on the fitting word; comp. Braune, Die heil. Gebote, p. 205 ff.
5. General remarks: a. Sin is universal; it attaches not to the heathen only, but to the natural, unregenerate man as a ruling power; nor is it to be found especially in one class, race or period.b. Sin as a whole is referred to: sin of thought, word and deed; here too the coarser or finer form, the secret or open manner makes no difference.The Apostle so sketches the substance of sin, that at first glance we are shocked, and can imagine, it exists only in numerous circles, strata and periods, in the heathen or the remarkably degraded; but if we look more closely, we find it everywhere and in all ages, often indeed under the gloss of culture and elegant manners. The appearance of sin is in the extremities, but its seat is in the very noblest organs, from which it extends through the whole body of our race, without He helps who is the Head of His Church.
6. The motives presented are: Gods mercy in Christ over us, the precious gift of the Holy Ghost in us, the thought of the day of decision before us. Gods own aim is what is morally good; to injure this is to injure Him, to obstruct, disturb and destroy His working for us and in us. Gods unchangeableness is not the impossibility of being affected; that would be imperfection, indolence (Jam 5:16-18). Our new birth may, like the life of one born, be again taken away, the sealing of the Holy Ghost be again taken from us. He who does not look at the goal not yet attained and still held up, does not preserve what he has received in his spirit from the Spirit of God. We can lose the grace of God, can again fall into condemnation without recovery, much as it is denied.97 Heb 6:4-6.
HOMILETICAL AND PRACTICAL.
Comp. Doctr. Notes.On Eph 4:22-28 (the Epistle for the 19th Sunday after Trinity) see the preceding section.Virtue helps to cast off vice, and the casting off of vice introduces virtue, both thus acting reciprocally.Two classes of men sin against the Apostles precept respecting sinless anger: those who rage and those who can never be angry. Sinful anger is a raging storm which lays waste a planting of Gods; righteous anger is a priest, who slays the sacrifice of righteousness and casts all care and anxiety from herself upon the Lord with a Hosanna. As in the Psalm (Eph 4:5) so here the allusion is to night, to intercourse with ones self, to quiescence about and in us; the day of anger should be the day of reconciliation; in prayer before God let all animosity be still; let not radiant love of God set for us, with the sun in the heaven. With anger we give a lodgement to the murderer of souls, the devil; who does not slay anger, him anger slays. Hot temples are the easiest bridges for the devil into our hearts.As room can be given to the devil, so is there also a withdrawal of the Holy Ghost,For the commonest virtues we need what is highest of all: the kindness of God in Christ; without this there is a relapse into the heathen vices.
Starke:Truth is a lovely virtue, a glorious ornament, and sparkles brighter than the most beautiful diamond. If you have the truth, speak the truth from your heart, and walk in the truth, then are you certainly a beloved child of God.Anger must not be taken to bed and allowed to go to sleep with us, lest it become hatred. Where anger takes the upper hand, Christ goes down with His gracious light.The slanderer and blasphemer has the devil on his tongue, and whoever purposely listens to the slander gets him in his ears, and whoever takes delight in it, has him in his heart.There is no dignity, no office, in which peculations are not practised by many. It is only a pity that they are so bedecked and behung with the fine show and appearance and well-adorned cloak of right. Not only are the rich bound to have compassion on the needy, but those who maintain themselves by labor, should share with those who cannot work.See how put of the glow of sin one spark after another rises up, each greater than the last, until a great fire is made out of it.
The enigmatical, mysterious, unfathomable, people, who never let their hearts be seen, do not bear this Divine stamp; it is as if they did not wish their evil tricks to be betrayed.The Christian should never lay his head unreconciled to rest, and he has no rest, if he has injured any one, or knows himself to be at enmity with any one. Gentle rest belongs only to a heart free from passion. Examine thyself, whether any one sighs over thee. The Pythagoreans, if they had fallen out with each other in words, gave each other the hand before sundown, kissed each other, and were reconciled.The aim of labor, of earning, should be the weal of others. The worth of labor is this, that it furnishes us the means of doing good and tasting the sweetness of doing good.
The perceptible alterations, of life which must occur in the regenerate. 1. In general, in the prevailing mind, Eph 4:22-24. a) An entire laying off of the old evil mind, a cessation of the old lust. b) Putting on of an entirely new holy mind, of Gods likeness, like God to think and will, and daily renewed zeal in reaching after the likeness of God. 2. Specially, Eph 4:25-28. Through the virtues which the renewed man exhibits: a) Purity, chastity, b) Truthfulness, c) Gentleness, d) Inoffensiveness. e) Honesty and Rectitude.
The great difference between Christian culture and that of the world. 1. In general, a) The worlds culture leaves the old humanity untouched, unimproved, only whitewashes it. b) Christian culture ennobles man from the foundation up, by substituting the Divine mind for selfishness.
2. Specially. a. Culture hinders only the great outbreaks of vice, Christianity makes the heart pure. b. Culture teaches to shun great lies, Christianity makes inwardly true. c. Culture makes outwardly refined, Christianity gives true gentleness, d. Culture guards against coarse injustice, but Christianity makes truly honest, even where one is not remarked.Real improvement must begin at the bottom of the heart.Would not the world fare better, if all became real Christians?Christians are new men.The speech of a Christian should always have a moral purpose. Paul describes Christian eloquence both as to its matter: it speaks what is serviceable for improvement, awakens good impulses, leaves a sting behind it in the hearts of others; and as to its manner, which is to be kind, so that love is thereby expressed and made perceptible. The Christian is no babbler, does not allow himself to become a mountebank or court-fool!The Holy Ghost can be grieved: 1. In Himself, one frustrates His work partly in his own heart, and partly in others, which especially happens through evil speeches. 2. In others, when one grieves the pious Christians, who are full of this Spirit. Consider, whom you should respect in such persons, the Holy Ghost dwelling in them!The Christian should not be bitter, without on this account becoming sweet. Wrath is the full outbreak of hate against others. Clamor is a token of a hasty, vehement, uncontrolled, rough spirit.
Passavant:Allliars, because all, sinners, for in every sin is falsehood, a denial of the truth, a deception upon and against ourselves and before God.Better die than lie! says an old Church Father.In the case of the unconverted every sin is a wrong against the holy law; in the case of the converted it is at the same time a wrong against the Holy Ghost.
Gerlach:The Holy Ghost is estranged by empty, vain babbling, but grieved by foul talk.Stier:To drive out every sin dwelling in the old man, the practice of the opposite virtue must be employed.Either we slay again, or it slays us. If a man goes to bed with poison, it creeps through all his members during sleep. Anger is a murderer. Who would sleep with a murderer? To be angry is human, but to cherish it long is devilish (Heinrich Mueller).
[Eadie:
Eph 4:26. Anger is not wholly for bidden; it is an instinctive principlea species of thorny hedge encircling our birthright. But in the indulgence of it, men are very apt to sin.When the curfew bell rings, let us then also quench all sparks of anger and heat of passion (Thos. Fuller).
Eph 4:27. Give the devil place but in a point, and he may speedily cover the whole platform of the soul.
Eph 4:29. Words so spoken may fall like winged seeds upon a neglected soil. Comp. Pro 25:11.
Eph 4:30. All this perverse insubordination is in utter antagonism to the essence and operations of Him who is the Spirit of truth, and inspires the love of it; who assumed, as a fitting symbol, the form of a dove, and creates meekness and forbearance; and who, as the Spirit of holiness, leads to the appreciation of all that is just in action, noble in sentiment, and healthful and edifying in speech.It may be said to a prodigal songrieve not your father lest he cast you off; or grieve not your mother lest you break her heart. Which of the twain is the stronger appeal?
Eph 4:31. Anger sets the house on fire, and all the spirits are busy upon trouble, and intend propulsion, defence, displeasure or revenge; it is a short madness, and an eternal enemy to discourse, and sober counsels, and fair conversation; it is a fever in the heart, and a calenture in the head, and a fire in the face, and a sword in the hand, and a fury all over; and therefore can never suffer a man to be in a disposition to pray (Jeremy Taylor).
Eph 4:32. In the exercise of Christian forgiveness his authority was their rule, and his example their model. They were to obey and also to imitate, nay, their obedience consisted in imitation.R.]
[Eph 4:25. The ground of Christian truthfulness and its negative and positive sides.
Eph 4:26-27. Anger. 1) may be right; 2) is far more likely to be wrong; 3) certainly is, if it lasts long: 4) becomes worse yet by giving entrance to the devil.
Eph 4:28. Obedience here would stop many a business, and deplete the ranks of many a profession, by increasing the number of honest laborers; but how much it would do for the weal of mankind!Legislative charity is not Christian charity, nor the payment of taxes for the support of the poor, an essentially Christian virtue.
Eph 4:29. The Apostle implies here: 1. That corrupt things rise very naturally to the lips, but should never be spoken; 2. That useful things are rarer.Much speaking is likely to be evil-speaking.Profitable conversation: 1. How rare; 2. Little sought for; 3. Selfishness the cause.This verse would shut many a mouth in prayer-meeting, often enough in the pulpit too.Would that it did, for is it not by unedifying words as well as evil ones, that the Spirit is grieved?
Eph 4:31. Evil speaking, i.e., slander, is blasphemy in Greek; it stands last in this catalogue. It always breaks the sixth and ninth commands, usually the seventh, and is an offence against the third also.
Eph 4:32. Kindness is well, compassion is better, but forgiveness is like God in Christ.Who forgave us? God in Christ; how did He forgive us? in Christ; whom did He forgive? us in Christ.R.]
Footnotes:
[76]Eph 4:26.[The article is omitted in .1 A. B.; rejected by Lachmann, Meyer, bracketed by Alford, but on the authority of .3 D. F. K. L., fathers, retained (as in Rec.) by most editors. The probability of its being omitted because the substantive was defined by is very great.R]
[77]Eph 4:27.[Instead of (Rec., a few cursives, Chrysostom) most modern editors accept on the authority of all our MSS. (. A. B., etc).On the grammatical objection to the former reading, see Exeg. Notes.Nor yet, see Ellicotts note on the translation of 1Th 2:3.R.]
[78]Eph 4:22.[The variations are great: 1. We have the long reading (.1 A. D. E. F. G., many versions), accepted by Lachmann, Tischendorf (ed. 1), Wordsworth, Eadie, Ellicott and others; the same words appearing with coming first in K. and some cursives. 2. In many authorities is omitted, and there is a strong suspicion of its interpolation from 1Co 4:12. Here too there is variety in the order; .3 B. some fathers read: (Meyer, Alford, 4th ed.), while the order is reversed in the Rec., L., majority of cursives, many fathers (Griesbach, Scholz, Tischendorf, eds. 2, 7). 3. We have besides two briefer readings, almost wholly conjectural, though each claims a Father in support; the one alone (regarding as interpolated from Gal 6:10), the other alone.It will be seen then that the evidence strongly sustains the position of at the end of the clause; accepting this, the only other question deserving attention is the genuineness of . The mass of authority is in its favor, but very good authorities omit it. The internal evidence seems to be against it, for it may have been inserted from 1Co 4:12, and the special force attached to it by Ellicott (see Exeg. Notes) scarcely amounts to an argument for retaining it.Braunes preference is rendered uncertain by an evident typographical error, but he rejects .R.]
[79]Eph 4:29.[D.1 F., some fathers read instead of ; an evident correction.Give is more literal than minister, which at the same time puts upon grace the sense of Divine grace, hearers too is somewhat too technical in its present use.R.]
[80]Eph 4:32.[B. and some minor authorities omit (Lachmann), while is found in D.1 F. G., both readings probably due to a misapprehension of the relation between Eph 4:31-32.Become is more exact than be; each other () than one another.R.]
[81]Eph 4:32.[Never was the E. V. more unfortunate in its rendering of the phrase .The aorist requires here: forgave.R.]
[82]Eph 4:32[B. (according to Alfords personal inspection, not B.2) D. E. K. L. and a number of minor authorities read ; accepted by Lachmann. But . A. F. and other authorities support . The probability of an alteration from Eph 5:2 has decided most recent editors of the correctness of the second person.R.]
[83][Notice the frequent use of abstract nouns, almost personifications, in this chapter. Here the vice and habit of lying is meant, which is a chief characteristic of the old man, a natural and immediate result of the essential selfishness of sin. The aorist participle is preferred here (=having put away), because the man must have once for all put off falsehood as a characteristic before he enters the habit of speaking truth (Alford).R.]
[84][The force of the exhortation does not rest on any mere ethical considerations of our obligations to society, or on any analogy that may be derived from the body (Chrysostom), but on the deeper truth that in being members of one another we are members of the body of Christ.Ellicott. The analogy Chrysostom draws is striking, however, and deserving of notice: If the eye were to spy a serpent or a wild beast, will it lie to the foot? etc.R.]
[85][This is perhaps the view now generally received. Both imperatives are jussive; anger is not only allowable, but commanded in certain cases, yet the Apostle forbids the joining of sin with it; in so doing the emphasis resting on the second imperative obscures the jussive force of the first one, rendering it rather assumptive: Be angry (for this must be so) and do not sin. So Eadie, Alford, Meyer, Ellicott and others.R.]
[86][In addition to the critical grounds for rejecting , the grammatical objection should be noted. here would presuppose another , while precedes. The sequence is therefore abnormal. Meyer suggests that it might occur, if the second member were an after-thought, but it never does occur in Pauls writings. This verse is therefore connected with the preceding, but as an affirmative sentence would be through .R.]
[87][In two of these instances the meaning is: the devil, in the other two, without the article, it may mean slanderous (as an adjective applied to women in both cases). Meyer is probably right in affirming that the substantive in the New Testament always means: the devil. So Hodge, Alford and Ellicott. A name derived from the fearful nature and, so to say, office of the Evil One.R.]
[88][Eadie: Some, shocked at the idea that any connected with the Ephesian Church should be committing such a sin, have attempted to attenuate the meaning of the word. So Jerome, Calvin, and Hodge who accepts the past sense. But such sinners may yet have been in the Church. See 1Co 5:1; 2Co 12:21. In the service of the Reformed Church for the ordination of Deacons, this gloss occurs: Let him that stole (or who hath been burthensome to his neighbor), as an admonition to those who too long depend on the charities of the Church.R.]
[89][Ellicott retains and says: The thievish man lives by the labors and hands of others: he is now himself to labor, and with his own hands, not at , but at . But such an antithesis seems doubtful. The verse is better explained thus: He who steals (whether a thief or a so-called business-man) should stop this, and go to work, to real labor. The participial clause then adds how: let him accomplish by assiduous effort with his hands something good, instead of this past evil. The purpose of the effort follows in the next clause. The sum of the whole is: Honest manual labor. 1. Labor, 2. better with the hands than with the dishonest wits; 3. above all let it be honest as to means and good as to end.R.]
[90][This is evidently stated by the Apostle as the true specific object of all Christian labor, and just to the extent that the work is done on this account, will it be itself Christian. The laborer may be unconscious of this end at times, but it is necessarily his end in labor as a Christian. The verse is worth a whole library of volumes on social science. Its precepts would make many a so-called merchant or professional man go to manual labor, while on the other hand this last clause would settle the workmans question far more effectually than the whole array of socialistic theories, Agrarian appeals, trades unions and strikes. But Prud-homme is too often preferred to Paul.R.]
[91][Not by whom (whereby, E. V.), Hodge, since God is the Sealer, the Spirit the seal; comp. Eph 1:13.R.]
[92][It is precisely this thought of the Apostle, so correctly stated by Braune, which throws doubt upon the reference to the possibility of losing the seal, found here by Harless, Stier, Alford and Braune (Doctr. Note 6). But the mention of a seal is not suggestive of such a possibility, nor is grieving the Spirit=resisting the Spirit, the latter being predicated of unbelievers only (Acts 5:51). Besides had Paul wished to convey this idea (from Isa 63:10, LXX.) was probably in his memory, and this would have expressed such a thought far better. Of course the caution assumes a logical possibility of falling, which is practical enough, but the appeal is to love not to fear. While the Scriptures always thus exhort men, it seems to be a species of anthropomorphism also, for the more theological and soteriological statements preclude such a possibility. Even here where the verse begins with such a caution, there is at once added a mention of the seal and of the day of redemption as the end, which suggests the doctrine of final perseverance rather than the opposite. Comp. Eadie and Hodge in loco.R.]
[93][Chrysostom adds: Let women especially attend to this, as they on every occasion cry out and brawl. There is but one thing in which it is needful to cry aloud, and that is in teaching and preaching.R.]
[94][Alford is scarcely justified in saying that become removes the precept too far from the present. Ellicott rightly takes the verb as implying evil elements among them, yet to be taken away; hence the appropriation of . See Textual Note6.R.]
[95][This particle introduces an example, having at the same time an argumentative force; not=because, as Hodge renders it here also.R.]
[96][Lies to children are fearfully common. Surely the motive (for we are members one of another) in this case has unusual force. To say that such lies are necessary, is to say that it is necessary to blacken a childs heart. In the liveliness of childish imagination they are great romancers themselves, but at the same time sensitive to an untruth told them. How can they have faith in God, when those who stand for the time being in the place of God prove unworthy of belief? What they cannot understand should be declared incomprehensible to them, not misstated. What would we think of our Heavenly Father, if He dealt otherwise with us?R]
[97][In the original Dr. Braune adds: by the Methodists and Baptists, an oversight which is singular enough; it may be accounted for by remembering that these two denominations are almost the only ones which operate among German Protestants as missionaries. The representative of the State Church (Dr. Braune is General Superintendent) naturally classes them together. On the question whether the possibility of falling from grace is here taught, see Exeg. Notes. The passage in Hebrews teaches either: no fall is possible, or: the first fall is fatal, an alternative not usually accepted by the advocates of such a possibility.R.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
25 Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.
Ver. 25. Wherefore putting away lying ] A base tinkerly sin, as Plutarch calls it, shameful and hateful: therefore the liar denies his own lie, as ashamed to be taken with it. Cicero indeed alloweth his orator the liberty of a merry lie sometimes; but Vives utterly disliketh it in him at any time. a And the apostle,Gal 1:10Gal 1:10 , shows that we must not speak truth to please men, much less lie; no, though we could win a soul by it,Rom 3:7Rom 3:7 . Where then will the Jesuits appear with their piae fraudes, holy delusions, as they call them? and Jacobus de Voragine, that loud liar; with his golden legend? It were much to be wished that that golden age would return, that the argument might proceed, Sacerdos est, non fallet. Christianus est, non mentietur.
For we are members ] Of the same holy society. Shall we not be true one to another? shall we not abhor sleights and slipperiness in contracts and covenants?
a Lib. 2, de Oratore. Lib. 4, de trad. discip.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
25 .] Wherefore (because of the general character of the as contrasted with the , which has been given: , . , Chr.) having put off (the aorist should be noticed here: it was open to the Apostle to write , but he prefers the past because the man must have once for all put off falsehood as a characteristic before he enters the habit of speaking truth) falsehood (abstract, see reff.), speak truth each one with his neighbour (‘sciamus de Zacharia propheta sumptum,’ Jer.: see ref. ‘We allow ourselves the remark, hoping it may not be over-refining, that the Apostle instead of with the LXX, prefers following the Hebrew text and writing , to express by anticipation our inner connexion with one another as .’ Stier): for we are members of one another (Rom 12:5 . The brings out the relation between man and man more strongly than if he had said, of one body : at the same time it serves to remind them that all mutual duties of Christians are grounded on their union to and in Christ, and not on mere ethical considerations).
Fuente: Henry Alford’s Greek Testament
Eph 4:25-32 . A paragraph containing a series of detached, practical exhortations, dealing with certain evils to be forsworn and duties to be fulfilled. These injunctions are all based on the preceding statement, or are delivered as applications of the foregoing charge to put off the old man and put on the new.
Fuente: The Expositors Greek Testament by Robertson
Eph 4:25 . , : Wherefore, putting off falsehood, speak ye truth each one with his neighbour . , with the enlarged forms , , is rare in the NT except in Luke and Paul, but frequent with these, especially with the latter. It is = quamobrem, on which account , and refers here to what was said about the new man and his creation as the ground for what follows. includes falsehood in every form, of which lying (Col 3:8 ) is one chief instance. The partic. has its proper aor. force, expressing a thing understood to be done, completely and finally, = “having put off then once for all falsehood in its every form”. , the continuous pres. following on the past act, has the force of “speak truth and speak it continually,” as the result of that prior “putting off”. The prep. is appropriate here as the prep. of personal association and mutual action (Win.-Moult., pp. 470, 471). It is truth in intercourse between Christian brethren ( ), not between Christians and their fellowmen in general, that is in view here ( cf. Zec 8:16 ). : for we are members one of another . Reason for this practice of truth a reason drawn not from the common conceptions of duty or social weal, but from the profound Christian idea of union one with another through union with Christ. As in the human body each member is of the other in connection and for the other in service, so in the spiritual body of which Christ is the Head the members belong one to another and each serves the other; cf. Rom 12:5 ; 1Co 12:15 . But can untruth consist with a union in which each is of and for the other? Why the sin of falsehood is first named, and why the sins of anger, dishonesty and corrupt speech are next dealt with, we have no means of determining. The explanation lies no doubt in local and congregational circumstances which Paul did not need to particularise.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Eph 4:25-32
25Therefore, laying aside falsehood, speak truth each one of you with his neighbor , for we are members of one another. 26be angry, and yet do not sin; do not let the sun go down on your anger, 27and do not give the devil an opportunity. 28He who steals must steal no longer; but rather he must labor, performing with his own hands what is good, so that he will have something to share with one who has need. 29Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, so that it will give grace to those who hear. 30Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. 31Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. 32Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you.
Eph 4:25 “lay aside” This is an aorist middle participle used as an imperative. It continues the metaphor of clothing (cf. Eph 4:24). The believer needs to make an initial decision followed by repeated (i.e., daily, even hourly) decisions to live a holy life. See Special Topic: Vices and Virtues in the NT at Col 3:5.
“falsehood” This refers to either
1. lying
2. “the lie” of unbelief as it was used in 1Jn 2:22
3. the message of the false teachers
“speak truth each one of you with his neighbor,” This is a quote from Zec 8:16. Notice Paul quotes the OT as encouragement for new covenant believers (cf. Eph 4:26). The OT is not a means of salvation, but it is still the revealed and authoritative revelation of God (cf. Mat 5:17-19). The OT still functions in sanctification, just not in justification. See Special Topic: Truth at Eph 1:13.
“for we are members of one another” The “body” is one of Paul’s metaphors for the church (cf. 1Co 12:12-30). Believers are gifted for the common good (cf. 1Co 12:7). Believers live for the family. They cannot live as isolated individuals.
Eph 4:26 “Be angry, and yet do not sin” This is a present middle (deponent) imperative. This is a quote from Psa 4:4. There are some areas of life where anger is appropriate, but it must be handled properly (i.e., Jesus cleansing the temple, cf. Joh 2:13-17).
This begins a series of present imperatives with the negative particle which usually means to stop an act already in progress (cf. Eph 4:26-30).
“Do not let the sun go down on your anger” This may have been an allusion to Deu 24:15. The Jewish day began at sunset (cf. Gen 1:5). Anger is a powerful emotion which must be dealt with quickly. This may refer metaphorically to time or literally to sleep which allows anger to become a subconscious force.
Eph 4:27
NASB”do not give the devil an opportunity”
NKJV”nor give a place to the devil”
NRSV”do not make room for the devil”
TEV”don’t give the Devil a chance”
NJB”or else you will give the devil a foothold”
This is a present active imperative with the negative particle which usually implies to stop an act in process. Anger which is not godly is an opening for spiritual attack; even godly anger (cf. Joh 2:13-17; Mat 21:12-13) must be dealt with quickly (cf. Eph 6:10-18).
The term “devil” is a Greek compound (diabolos) which meant “to throw across” (cf. Act 13:10; Eph 4:27; Eph 6:11; 1Ti 3:6-7; 2Ti 2:26). It was a metaphorical way of referring to Satan the accuser. Paul referred to Satan in several passages (cf. Act 26:18; Rom 10:20; 1Co 5:5; 1Co 7:5; 2Co 2:11; 2Co 11:14; 2Co 12:7; 1Th 2:18; 2Th 2:9; 1Ti 1:20; 1Ti 5:15). Satan was apparently an angelic being who rebelled against God (cf. Genesis 3; Job 1-2; Zechariah 3). It is biblically difficult to talk about Satan because
1. the Bible never speaks definitively of the origin or purpose of evil
2. the OT texts which are usually seen as possibly related to Satan’s rebellion are specifically directed to the condemnation of prideful earthly rulers (King of Babylon, Isaiah 14 and King of Tyre, Ezekiel 28) and not Satan (see Special Topic: Personal Evil at Eph 2:2)
It is obvious from several NT passages that there was conflict in the spiritual realm (Mat 4:10; Mat 12:26; Mat 16:23; Joh 13:27; Joh 14:30; Joh 16:11; Act 5:3; 2Co 4:4. Eph 2:2; 1Jn 5:19; Rev 2:9; Rev 2:13; Rev 2:24; Rev 3:9; Rev 12:9; Rev 20:2; Rev 20:7). Where, when, and how are all mysteries. Believers do have an angelic enemy (cf. Eph 2:2)!
The relationship between God and Satan has developed from one of service to antagonism. Satan was not created evil. His adversarial work in Genesis 3, Job 1-2 and Zechariah 3 were within God’s will (cf. A. B. Davidson’s An Old Testament Theology, pp. 300-306, for the development of evil in the Bible). It provided a test for human loyalty and trustworthiness. Mankind failed!
Eph 4:28 “he who steals must steal no longer” The new life in Christ has the potential and goal to radically and permanently change one’s actions and character. This change is an evidence of one’s salvation and a witness to the lost.
“he must labor” This is a present active imperative. Judaism held manual labor in high regard; so too, did early Christianity (cf. 1Th 4:11; 2Th 3:10-12).
“in order that he may have something to share with him who has need” Labor is not only the will of God for mankind, (i.e. Adam worked in the garden of Eden before sin came), but a way to share with those in need. Believers are stewards of God-given prosperity (cf. Deu 8:11-20), not owners. Our giving is a true barometer of our spiritual health (cf. 2 Corinthians 8-9).
SPECIAL TOPIC: WEALTH
Eph 4:29
NASB”Let no unwholesome word proceed from your mouth”
NKJV”Let no corrupt communication proceed out of your mouth”
NRSV”Let no evil talk come out of your mouth”
TEV”Do not use harmful words in talking”
NJB”Guard against foul talk”
This term literally was used of something rotten or of crumbling stone work (cf. Mat 7:17-18; Mat 12:37; Luk 6:43). It came to be used metaphorically of something “corrupt,” “depraved,” “vicious,” “foul,” or “impure.” In context it refers to the teachings and lifestyles of the false teachers (cf. Col 3:8). It does not, in this context, refer to jokes, or coarse jesting (cf. Eph 5:4; Col 4:6). Jesus taught that speech reveals the heart (cf. Mar 7:15; Mar 7:18-23). See Special Topic: Human Speech at Col 3:8.
“but only such a word as is good for edification” One evidence of God-given spiritual gifts is that they edify the whole body (cf. Rom 14:13-23; 1Co 14:4-5; 1Co 14:12; 1Co 14:17; 1Co 14:26). Believers must live, give, and minister for the good of the body (the church, cf. 1Co 12:7), not for themselves (cf. Eph 4:3). Again the corporate aspect of biblical faith is emphasized above individual freedom (cf. Rom 14:1 to Rom 15:13). See Special Topic: Edify at Eph 2:21.
“that it may give grace to those who hear” In context this cannot mean “grace,” as in salvation, but goodness or favor to other believers, especially those tempted and tested by (1) false teachers (cf. 2Pe 2:1-21) or (2) the pull of one’s previous life in paganism (cf. 2Pe 2:22).
Eph 4:30 “Do not grieve the Holy Spirit of God” This is a present active imperative with the negative particle which usually means to stop an act in process. This expresses the truth that the Spirit is a person. It also shows that believers’ actions cause pain to the Holy Spirit (cf. 1Th 5:19). This may be an allusion to Isa 63:10. The Spirit’s goal for all believers is Christlikeness (cf. Eph 1:4; Eph 2:10; Eph 4:13; Rom 8:28-29; Gal 4:19). See Special Topic: The Personhood of the Spirit at Eph 1:14.
“by whom you were sealed” This is an aorist passive indicative. This sealing is done by the Spirit at salvation (cf. Eph 1:13-14; Rev 7:2-4). Sealing was a cultural sign of ownership, security, and genuineness. Believers belong to Christ! See Special Topic: Seal at Eph 1:13.
“for the day of redemption” This refers to the Second Coming, Resurrection Day, or Judgment Day, depending on one’s relationship to Christ. See Special Topic: Ransom/Redeem at Col 1:14. For a good discussion of this verse see Gordon Fee, To What End Exegesis? pp. 262-275.
Eph 4:31 “all bitterness” This refers to a settled state of animosity with no chance of reconciliation.
“wrath” This (thumos) refers to a fast burning anger or rage (cf. 2Co 12:20; Gal 5:20; Col 3:8).
“anger” This (org) refers to a slow burning or settled resentment (cf. 2Co 12:20; Gal 5:20; Col 3:8).
“clamor” This refers to an outcry (cf. Mat 25:6; Act 23:9). In this context it might refer to loud threats or charges of wrong doing by the false teachers or their followers.
“slander. . .with all malice” This may also reflect the techniques of the false teachers. This list shows the problems caused by (1) the false teachers or (2) the characteristics that cause disunity. These same sins are also listed in Col 3:8.
“put away” This is an aorist passive imperative. Believers must allow the Spirit to remove these characteristics of the old, fallen, Adamic nature once and for all. As salvation involves a decisive personal choice, so does the Christian life.
Eph 4:32 “Be kind to one another, tender-hearted, forgiving each other” This is contrasted with Eph 4:31. It is a present middle (deponent) imperative. These are the positive continuing commands (cf. Col 3:12-13) that
1. please the Spirit
2. build the fellowship of the saints
3. attract lost people
“just as God in Christ also has forgiven you” This is the underlying motive for believers’ actions, the actions of Christ toward them (cf. Mat 6:12; Mat 6:14-15; Mat 18:21-35; Php 2:1-11; 1Jn 3:16).
Copyright 2013 Bible Lessons International
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
putting = having put. Greek. apotithemi. As Eph 4:22.
lying = the lie. Greek. to pseudos. Compare Joh 8:44. Rom 1:25. 2Th 2:11.
speak, &c. From Zec 8:16.
for = because.
members. Compare Eph 5:30.
Fuente: Companion Bible Notes, Appendices and Graphics
25.] Wherefore (because of the general character of the as contrasted with the , which has been given: , . , Chr.) having put off (the aorist should be noticed here: it was open to the Apostle to write , but he prefers the past-because the man must have once for all put off falsehood as a characteristic before he enters the habit of speaking truth) falsehood (abstract, see reff.), speak truth each one with his neighbour (sciamus de Zacharia propheta sumptum, Jer.: see ref. We allow ourselves the remark, hoping it may not be over-refining, that the Apostle instead of with the LXX, prefers following the Hebrew text and writing , to express by anticipation our inner connexion with one another as . Stier): for we are members of one another (Rom 12:5. The brings out the relation between man and man more strongly than if he had said, of one body: at the same time it serves to remind them that all mutual duties of Christians are grounded on their union to and in Christ, and not on mere ethical considerations).
Fuente: The Greek Testament
Eph 4:25. , lying) The mentioning of lying and truth in conversation[70] is properly added to the universal commendation of truth.-, because) Col 3:11, note.-, of one another) Jews and Greeks, ibid.-, members) Eph 4:4.
[70] , truth, Eph 4:21; Eph 4:24.-V. g.
Fuente: Gnomon of the New Testament
Eph 4:25
Eph 4:25
Wherefore, putting away falsehood,-Because we have put on the new man and are to follow the life of Christ, we are to put away all falsehood, misrepresentation, and all deceit. All intentional deceiving is falsehood-lying-whether by speaking falsely, concealing the truth, or by acts misleading others. In our dealings and transactions, we should always seek to maintain a Christian character, a pure, spotless, unsullied integrity. A determination to tell the truth, though it strip us of our property and bring upon us obloquy and shame, is the true characteristic of the Christian. The conduct of Christians should be such as to guarantee unto the world that they will not deceive, conceal, or overreach for the sake of gain, or for some coveted position.
speak ye truth each one with his neighbor:-We have common aims and interests, and should be careful to act with frankness, candor, and spotless integrity in all our dealings with our fellow men. In our actions we are speaking for Christ, not for ourselves. Christ benefits us just to the extent that he causes us to seek to act at all times as he would have us act.
for we are members one of another.-We are members of the same body, have the same interests, and should not deceive one another. While this admonition has special reference to our bearing toward our fellow Christians, it is equally true that we are to be truthful and upright in our dealings with all men. God hates a liar, and he says of all liars, their part shall be in the lake that burneth with fire and brimstone; which is the second death. (Rev 21:8). It is thought by some that it is strange that Paul should admonish Christians long after their conversion to quit lying and be truthful. The Holy Spirit recognizes things just as they are. But few children of Adam ever attain the divine model of truthfulness, and it requires constant admonition from God and watchfulness on the part of man to be truthful as he should be. I know of no church now to whom, were the Holy Spirit writing, that he would not feel the necessity of warning them to put away falsehood, speak ye truth each one with his neighbor.
Fuente: Old and New Testaments Restoration Commentary
Grieve Not the Holy Spirit (Eph 4:25-32)
The most important part of this entire section is verse Eph 4:30, And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. The word grieve means to give pain. Give not pain to the Holy Spirit of God. How do we pain Him? By walking in disobedience to any of the admonitions that are given us in this particular section. We have here the behavior that should characterize a believer. We have seen something of our wonderful privileges, our great blessings in Christ in the heavenlies, and now we are considering that part of the Epistle that underscores our practical responsibilities.
It is a poor thing to talk of living in the heavenlies if we are walking with the world. It is most inconsistent to glory in our privileges in Christ if we are living according to the flesh. And so in these verses the apostle emphasized the importance of true Christian living. He wrote, Wherefore putting away lying, speak every man truth with his neighbour; for we are members one of another (Eph 4:25). We have seen that as we look at the exalted Christ in glory our hearts turn back to consider the example set us by Jesus as He lived in this world and embodied all truth. The Jews came to Him on one occasion and said, Whom makest thou thyself? (Joh 8:53) And He said (using the exact rendering), Altogether what I say unto you. What a tremendous statement. He covered nothing; He hid nothing. In Him there was no sham, no pretense; He was exactly the same in the presence of God as He was before men. This indeed is truth in life, and you and I who have put our trust in Him are called to put away everything that is false.
The word translated lying is simply the Greek word that we have taken over into the English, pseudo-that which is false. We are to put away everything that is merely pretense or sham, and speak the truth with our neighbor. The Christian is called to be punctilious, to be honest even in little things, not to make bargains that he does not keep. A Christian business man should not overstate his case when he is trying to sell something. In Proverbs we read, It is naught, it is naught, saith the buyer: but when he is gone his way, then he boasteth (Pro 20:14). Deception on the part of the buyer is also contrary to the Holy Spirit of God. The Christian is called on to be true in everything; true in his behavior, true in his speech.
Notice the motive given for speaking the truth, For we are members one of another. Paul is thinking especially of our relation to fellow believers, as though he would say, Why do you attempt ever to deceive a fellow believer? Why do you lie to another child of God? Why do you pretend to something that is not true when dealing with another Christian? Why are you unfaithful to a member of the same body to which you yourself belong? Can you imagine the various parts of our natural bodies being false to one another? What is for the good of one is for the good of all; and so in the body of Christ, what is for the good of one member is for the good of all. The Christian is called to see that he never defaults in any way in his dealings with a fellow Christian.
Then we read in verse Eph 4:26, Be ye angry, and sin not: let not the sun go down upon your wrath: Neither give place to the devil. This verse has perplexed many people. Some imagine that it is always wrong to be angry. There are circumstances under which it would be very wrong not to be angry. Our Lord though absolutely perfect in His humanity was angry on more than one occasion. He saw the pretentious Pharisees going in and out of the temple of God with a great air of sanctity. Yet He knew some of them held mortgages on widows homes, and when occasion arose they foreclosed on them and turned the widows out into the streets because they could not meet their obligations. Our Lords indignation was aroused, His anger flamed up, and He said, Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation (Mat 23:14). If my spirit would not be stirred to indignation by this kind of behavior today, I am not the sort of Christian I ought to be. If I am not stirred to anger by seeing the helpless oppressed, I am not a Christian. There is an anger that is righteous. We read that our Lord Jesus on one occasion looked round about on them with anger, being grieved for the hardness of their hearts. How, then, am I to be angry and sin not? A Puritan has put it this way, I am determined so to be angry as not to sin, therefore to be angry at nothing but sin.
You see the moment self comes in to the situation, my anger is sinful. You do me a wrong and I flare with anger. That is sinful anger. But you blaspheme the name of my Savior and if I am not stirred to anger, that is sin. If I am reconciled to God as I should be, it will arouse my indignation when I hear His name blasphemed, or see His truth dragged in the dust. But so far as I am concerned, I am to suffer all things, I am to endure all things. Men may consider me the refuse of the earth, they may do the worst they can against me, but if I become angry, I sin, for self is the object there.
Who is there then that is sinless? No one; that is why Paul said, Let not the sun go down upon your wrath. If you are stirred to sinful anger, if you flare up, see then that you do not go to bed at night before you confess your sin. If you have lost your temper before another, see that you confess it to him and ask forgiveness. Many people have said to me, I have such a bad temper. I have tried so hard to overcome it, but I get angry and say things that I regret afterwards. Then I make up my mind never to do it again, but I always fail. I usually ask this question, Do you make it a practice, when you have said angry words, to go to the person you have sinned against and confess it? Sometimes I get this answer, No, I never hold anything in my heart; I flare up, and then it is all over. The memory may be over for you, but the memory of that anger is not all over. The other person remembers it. If every time you sin through anger you would go immediately to the one sinned against, and confess and ask forgiveness, you would soon get tired of going so often and you would check yourself. It would not be so easy to fly off the handle. But as long as you can flare up and pay no attention to it, or while you may confess it to God you do not do so to your brother, you will find the habit growing on you.
This expression, Be ye angry, and sin not, is a direct quotation from the Septuagint translation of Psa 4:4. The King James version reads, Stand in awe, and sin not: commune with your own heart upon your bed, and be still. The Hebrew word translated stand in awe is a word that means tremble-tremble at the presence of God. But this is not necessarily all that it means. These words were probably recorded at the time that David was fleeing from Absalom, his own son, and his heart was stirred as he thought of his sons disrespectful behavior. That son for whom he had so often prayed was bringing dishonor on the name of the Lord, and it moved his heart to indignation. But he said, I am not going to sleep tonight until all that indignation is quieted down-Stand in awe, and sin not: commune with your own heart upon your bed, and be still. In other words, Just get quietly into the presence of God and then you will be able to look at things from a right standpoint. As you think of your own failures, of the many, many times that God in grace has had to forgive you, it will make you very lenient as you think of the failures of others. Instead of rising in judgment on another believer, it will lead you to self-judgment and that will bring blessing. Anger and a refusal to forgive will only harm your own spiritual life.
Let not the sun go down upon your wrath: Neither give place to the devil. Why? Because anger cherished becomes hatred, and Satan works through a hateful spirit. He seeks to get control of Christians and have them act in malice toward fellow believers. All this grieves the Holy Spirit of God. These are searching truths, and we have to take them each for himself, the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart (Heb 4:12). Let us not avoid facing our anger honestly.
Let him that stole steal no more: but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth. There is many a person who steals who would not like to be called a thief. We have names for stealing that sound much better, for instance, pilfering and cheating. They mean the same thing but do not sound quite as bad as stealing. But the Spirit of God covers them all in the command, Let him that stole steal no more. Let him that appropriated that to which he had no right, steal no more. The Christian is to be intrinsically honest.
It is easy to become lazy along these lines. For instance, if you are working in an office you may say to yourself, Oh well, they dont pay me anything near what I am worth, so I have a right to certain little things around the office. I knew one young man who had a habit of stealing pencils until he had accumulated a gross of them, and then his conscience smote him. One day he had to go back to the boss with the pencils and say, I am a Christian and I am returning these pencils to you. Christians are called to be faithful in very small things, things that others may not pay any attention to at all. What a pity that sometimes Christians cannot be trusted. The child of God ought to be the one who can be trusted anywhere, one who will be faithful in another mans things just as much as in his own things.
But it is not enough that we refrain from thievery. The law says, Thou shalt not steal, but grace comes in and sets a much higher standard than that under law! It is not only, Let him that stole steal no more, but Paul added, but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth. I could live up to the righteousness of the law if I refrained from stealing, but I cannot live up to the holiness of grace until I share with others what God in His kindness gives to me. What a wonderful standard is that of Christianity.
Next Paul exhorted his readers regarding their manner of speech: Let no corrupt communication proceed out of your mouth (Eph 4:29). The Psalmist said, Set a watch, O Lord, before my mouth; keep the door of my lips (Psa 141:3). And James said, If any man offend not in word, the same is a perfect man, and able also to bridle the whole body (Jam 3:2). I have met some perfect people; I knew they were perfect because they told me so. But when I was with them a while and listened to their speech-heard their careless, worldly chatter, noticed how critical of other people they were, heard the unkind, cutting remarks they could make concerning other people-I knew their perfection was all a delusion. If we say that we have no sin, we deceive ourselves and the truth is not in us.
What did Paul mean by corrupt communication? Corrupt communication comes from the old corrupt nature. The new nature produces holy communication. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying [that is, for the building up of those to whom you speak], that it may minister grace unto the hearers. Oh, says somebody, this is where my trouble is. My tongue is always getting me into difficulty. I make up my mind never to say anything unkind, and the next minute my tongue seems to be set on a pivot. Very well, when you find that you just must talk and you cannot stop, say, Now, Lord, this tongue of mine wants to get going; help me to say something good. And then quote some Scripture and speak of the grace of the Lord Jesus Christ. Speak of that which will build up your hearers, and you wont go away with regrets and at the close of the day have to get down on your knees and say, O Lord, forgive me for my careless chatter and un-Christianlike words today. We are not made to be silent; some of us like to talk. But we are to talk about good things. We are to let Christ be the center of our speech, to present Him to others.
I have known men with whom it was a delight to spend a little time because I never left them without having learned more of the Lord Jesus. I am thinking of a friend of mine in whose company I have never been for more than ten minutes before he would say to me, You know, I was thinking of such and such a Scripture, and while I was meditating the Spirit gave me such and such a thought. How different it is with others at times. How different it has been many, many times with my own tongue. What sorrows it has brought on me when I have spoken unadvisedly.
And now we come to the crucial text-And grieve not [pain not] the holy Spirit of God, whereby ye are sealed unto the day of redemption. As we have already seen, the Spirit of God dwells in each believer. As a divine Person and heavenly guest, He is listening to everything you say and is taking note of everything you do. All that is said and done contrary to the holiness of Christ and to the righteousness of God, grieves that indwelling Holy Spirit. Have you ever known what it was to have someone in your home who did not approve of something you were doing? Perhaps nothing was said but you had the sense that this person was not pleased. That is the way it is with the Spirit of God if a believer is not walking in accordance with the truth.
Do we read, Grieve not the Holy Spirit of God, lest you should grieve Him away? No, you are not going to grieve Him away. Jesus said, I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever (Joh 14:16). When He comes to indwell a believer, He never leaves. David, in the Old Testament dispensation, said, Take not thy holy spirit from me. But in the glorious dispensation of grace, that prayer is unnecessary, for when He comes to indwell us He never leaves us until we are presented faultless in the presence of the Lord Jesus Christ. The point is just this, that although He dwells within us and does not leave, He is grieved all the time that we are walking in disobedience to the Word. That is why many of us are never very happy; that is why we do not enjoy communion with God and sing songs of victory. As long as the Holy Spirit dwells in me ungrieved He is free to reveal the things of Christ to me, and that fills my heart with gladness. But the moment I begin to grieve Him He stops doing the work He delighted to do, He is not free to open these things to me. He has to convict me of my own failure and sin until I confess it.
Then, I have the joy of knowing that I am sealed-how long? Unto the day of redemption. What does Paul mean by that? Is not the day of redemption the day Christ died on Calvarys cross? That was when Jesus died to redeem my soul. But there is the coming day of the redemption of the body when the Lord will return again to transform these earthly bodies and make them like His own glorious body. It is the redemption referred to in Rom 8:22-23 :
For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.
We are sealed until the redemption of our bodies. When our bodies are redeemed, the old nature will be gone, we will not have to be on our guard any more against grieving the Holy Spirit. It is here and now in this body that we need to watch against this.
Paul concluded this section of Ephesians chapter 4 by saying, Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice. I wish that as Christians we would be obedient to this word of God! Is there any bitterness in your heart against anyone on earth? Do you say, but you dont know how I have been tested, how I have been tried, insulted, offended? If you had not been offended there would be no reason for the bitterness at all, but Paul said, Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice. If you do not live up to that, you are not living a real Christian life. This is Christianity lived in the power of the Holy Ghost.
We are not merely told to put these sinful things away, but there is also the positive side of the command: Be ye kind one to another, tenderhearted, forgiving one another, even as God for Christs sake hath forgiven you. To what extent must I forgive? I have forgiven over and over and over again, and I cannot go on forgiving forever, you say. Wait a minute. What does the apostle say about the extent to which we are to forgive? Even as God for Christs sake hath forgiven you. Can you ever forgive others more than God has forgiven you? Has anyone ever wronged you as much as you have wronged God? But if you have trusted the Savior, God in Christ has forgiven you all your trespasses. Now this is the standard for Christians, we are to forgive one another even as God in Christ has forgiven us.
Fuente: Commentaries on the New Testament and Prophets
putting: Lev 19:11, 1Ki 13:18, Psa 52:3, Psa 119:29, Pro 6:17, Pro 12:19, Pro 12:22, Pro 21:6, Isa 9:15, Isa 59:3, Isa 59:4, Isa 63:8, Jer 9:3-5, Hos 4:2, Joh 8:44, Act 5:3, Act 5:4, Col 3:9, 1Ti 1:10, 1Ti 4:2, Tit 1:2, Tit 1:12, Rev 21:8, Rev 22:15
speak: Eph 4:15, Pro 8:7, Pro 12:17, Zec 8:16, Zec 8:19, 2Co 7:14, Col 3:9
for: Eph 5:30, Rom 12:5, 1Co 10:17, 1Co 12:12-27
Reciprocal: Gen 20:2 – said Gen 27:24 – I am Exo 23:1 – an unrighteous witness Exo 23:7 – far from Lev 6:2 – lie Jdg 16:11 – If they bind me 1Sa 1:14 – put away 1Sa 27:10 – And David Job 34:32 – if Psa 4:2 – leasing Psa 15:2 – speaketh Psa 119:163 – hate Pro 4:24 – Put Pro 13:5 – righteous Pro 24:28 – deceive Isa 1:16 – cease Jer 9:5 – they will Mal 2:10 – why Mat 5:37 – cometh 1Co 12:14 – General Eph 4:22 – ye Eph 5:9 – truth Phi 4:8 – are true
Fuente: The Treasury of Scripture Knowledge
(Eph 4:25.) -Wherefore, having put away lying. By -wherefore-he passes to a deduction in the form of an application. See under Eph 2:11. Since the old man and all his lusts are to be abandoned, and the new man assumed who is created in the righteousness and holiness of the truth-; the vice and habit of falsehood–are to be dropt. Col 3:9. It might be a crime palliated among their neighbours in the world, but it was to have no place in the church, being utterly inconsistent with spiritual renovation. The counsel then is-
, -speak ye truth every one with his neighbour. The clause is found in Zec 8:16, with this variation, that the apostle uses for the of the Septuagint which represents the particle in . The neighbour, as the following clause shows, is not men generally, as Jerome, Augustine, Estius, and Grotius suppose, but specially Christian brethren. Christians are to speak the whole truth, without distortion, diminution, or exaggeration. No promise is to be falsified-no mutual understanding violated. The word of a Christian ought to be as his bond, every syllable being but the expression of truth in the inward parts. The sacred majesty of truth is ever to characterize and hallow all his communications. It is of course to wilful falsehood that the apostle refers-for a man may be imposed upon himself, and unconsciously deceive others-to what Augustine defines as falsa significatio cum voluntate fallendi. As may be seen from the quotations made by Whitby and other expositors, some of the heathen philosophers were not very scrupulous in adherence to truth, and the vice of falsehood was not branded with the stigma which it merited. And the apostle adds as a cogent reason-
-for we are members one of another. Rom 12:5; 1Co 12:12-27. Christians are bound up together by reciprocal ties and obligations as members of the one body of which Christ is the one Head-the apostle glancing back to the image of the 16th verse. Their being members one of another springs from their living union with Christ. Trusting in one God, they should therefore not create distrust of one another; seeking to be saved by one faith, they should not prove faithless to their fellows; and professing to be freed by the truth, they ought not to attempt to enslave their brethren by falsehood. Truthfulness is an essential and primary virtue. Chrysostom, taking the figure in its mere application to the body, draws out a long and striking analogy-Let not the eye lie to the foot, nor the foot to the eye. If there be a deep pit, and its mouth covered with reeds shall present to the eye the appearance of solid ground, will not the eye use the foot to ascertain whether it is hollow underneath, or whether it is firm and resists? Will the foot tell a lie, and not the truth as it is? And what again if the eye were to spy a serpent or a wild beast, will it lie to the foot? etc.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Eph 4:25. Genuine repentance means a reformation of life, and it includes both the ceasing of practices that are wrong, and the doing of those that are right. Hence Paul teaches that lying should be put away, and truthful speaking be done instead. Members one of another is true because all Christians are members of the one body, namely, the body of Christ. (See Rom 12:5 🙂 It would not be good for the different parts of the physical body to oppose each other, for that would have a bad effect upon the whole body (1Co 12:26). On the same principle, the members of the church should be interested in each other to such an extent that they would not do each other any harm by being untruthful in their dealings together.
Fuente: Combined Bible Commentary
Eph 4:25. Wherefore. In view of the previous exhortation, especially Eph 4:22-24.
Having put off falsehood; comp. Eph 4:22. The negative side comes first. The participle points to a single act, hence having put off; this precedes the habit which is commanded. Falsehood is the vice or habit of lying, a chief characteristic of the old man, a necessary result of selfishness and sin. The mention of truth (Eph 4:24) seems to have suggested this precept. But lying is a fundamental vice. It comes from the devil (comp. Joh 8:44). The motive with which the verse closes shows that it is inconsistent with love, and a lie spoken out of love is still a lie. Falsehood includes deceptive acts and looks, and this single precept, if obeyed, would revolutionize many a community, and destroy some kinds of business.
Speak ye truth each one with his neighbor. The command is to habitual action. (The language is a reminiscence from Zec 8:16). With points to mutual intercourse, and the added motive shows that neighbor means fellow-Christian. Of course the application of the precept is not confined to intercourse with Christians.
For we are members one of another. Comp. Rom 12:5-8; 1Co 12:15-27. More than members of human society, and hence mutually dependent; in close fellowship as holding the same views and laboring for the same end; as members of the body of Christ we become members of one another; as He is true, we should be truthful.
Fuente: A Popular Commentary on the New Testament
Our apostle closes this chapter with an exhortation to several duties belonging to the second table; namely, to abstain from lying, from anger, from stealing, from corrupt communication, from all bitterness of spirit, from malice and revenge, and to exercise brotherly kindness and mutual forgiveness.
From whence note, That Christians must make conscience of the duties of the second table, as well as of the first, and perform their duty towards their neighbour, as well as towards God; for the law is one copulative.
God spake all these words; the authority of the lawgiver is despised in the violation of the least command; when therefore second-table duties are performed by us, from arguments and motives drawn from the first table, that is, when, inobedience to God’s command, and with an eye to his glory, we perform our duty to our neighbour, this is both an argument of our sincerity, and also an ornament to our profession.
Wherefore put away lying, & c. Lying was a vice very common among the heathens: it is likely, the Ephesians, in their heathen state, had been very guilty of it, for they thought it lawful, when it was beneficial, to lie: for they affirmed, that a lie was better than a hurtful truth.
Our apostle therefore exhorts them, now converted to Christianity, to speak exact truth one to another; and adds a forcible reason for it, because they were members one of another; that is, of human society, which by lying is destroyed; falsehood dissolves the bond of human society.
Learn hence, That there is no sin more unseeming in a Christian, more inconsistent with grace, more abominable to God, more like unto the devil, more injurious and prejudicial to human society, than the sin of lying; fidelity towards each other, and mutual confidence in each other, being that which makes human society both safe and easy.
Fuente: Expository Notes with Practical Observations on the New Testament
Changes in the New Man
The old man would not hesitate to lie if it would help him fill one of his uncontrolled desires. The new man always tells the truth, especially to his brethren because we are all members of the same body (4:25; Col 3:9-11 ). The old man would allow anger to run wild and the devil to gain control of him. The new man gets angry but keeps it under control so that he does not involve himself in sin. A means of doing that is not allowing anger to remain in us past the end of one day. Resentments tend to build and fester into a putrefying sore. The devil is an enemy to every Christian. He must not be allowed to have a toehold in our lives through anger harbored in the heart (4:26-27; Col 3:8 ).
The old man would steal to acquire wealth and the things his heart desired. The new man would work to earn money to purchase the things necessary to provide for his own needs. Additionally, he would use what God gave him to help those in need. In other words, a Christian will work so others can benefit from his prosperity (4:28).
The old man would tell suggestive stories and allow foul language to be an integral part of his vocabulary. The new man uses his speech to teach saint and sinner alike the ways of the Lord. Those who will heed his instructions will thus have access to God’s glorious grace (4:29; Col 3:8 ; Col 4:6 ; Mat 12:36-37 ).
Fuente: Gary Hampton Commentary on Selected Books
Eph 4:25-27. Wherefore Since you have been thus taught what is your duty and interest, let it appear in your tempers, words, and works, that there is such a change wrought in them; and that, having received a new nature, you live in a new manner. The apostle now proceeds to caution them against particular sins, to which they had been habituated, and to urge them to the pursuit of particular graces, and the practice of particular virtues, which they had formerly neglected. Putting away lying Which many of your philosophers have thought allowable, in certain cases; (so Whitby has shown in his note here;) speak every man truth with his neighbour In your converse with your fellow-creatures; for we are members one of another By virtue of our union with Christ our common head, to which intimate union, all deceit is quite repugnant. Be ye angry, and sin not That is, if at any time ye are angry, take heed ye do not sin. We may be angry, as Christ was, and not sin; when he looked round about upon the people with anger, being grieved for the hardness of their hearts; (Mar 3:5;) that is, we may be displeased and grieved at the sin or folly of others, and not sin by being so. Indeed, if we should observe people to do or say what we know to be sinful, or should see them indulging evil tempers and vile affections, and should not be displeased and grieved, we would commit sin. For to be insensible, and without emotion, when we observe God to be dishonoured, his laws violated, his presence, power, and holiness disregarded, and his justice and wrath contemned, certainly manifests a state of soul devoid of all proper religious feeling. But in what sense we may be angry and not sin, see explained more at large in the note on the above-cited text. Let not the sun go down on your wrath If at any time you be in such a sense angry as to sin if your anger imply resentment of an injury or affront received, or ill-will and bitterness of spirit, look to God for grace to enable you to suppress this kind of anger or wrath speedily: reprove your brother for the offence he has given you, and be reconciled immediately: lose not one day. A clear, express command this; but, alas! how few observe it. Neither give place to the devil By delaying to cast the fire out of your bosom; remembering how much that enemy of mankind labours to inflame the spirits of men with mutual animosity, malevolence, and hatred; and, in order thereto, induces them to give ear to slanderous reports and accusations, that he may make their state and character miserable and detestable, like his own.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Eph 4:25 to Eph 5:2. Precepts of the New Life.Away then with lying, resentment, stealing, foul talk, bad temper, lust. Remember the common membership (Eph 4:25). Give the devil no scope (Eph 4:27). Do not grieve the Spirit (Eph 4:30). Be kind, tender-hearted, forgivingremembering the Divine forgiveness (Eph 4:32). Be imitators of your heavenly Father and walk in love, remembering the love of Christ and His oblation of Himself for us.
Eph 4:25. Cf. Zec 8:16.
Eph 4:26. Cf. Psa 4:4 (LXX), Deu 24:13; Deu 24:15.
Eph 4:29. corrupt: literally rotten, decaying.for edifying . . . may be: i.e. with a view to building up, as the matter may require.
Eph 4:30. Cf. Eph 1:13, Rev 7:2 f.
Eph 5:2. Christ is here compared not with a sin offering but with a burnt offering ascending to heaven in savoury smoke (cf. Php 4:18).
Fuente: Peake’s Commentary on the Bible
Verse 25
We are members, &c.; we are bound together as members of one body.
Fuente: Abbott’s Illustrated New Testament
SECTION 11. SUNDRY PRECEPTS.
CH. 4:25-5:21.
For which cause, having put away falsehood, Speak ye truth each with his neighbour For we are members one of another. Be angry and sin not: let not the sun go down on your provocation; neither give place to the devil. He that steals, let him steal no longer; but rather let him labour, working with his hands that which is good, that he may have to impart to him who has need. Let no corrupt speech go forth from your mouth, but if anything is good for edifying as the need may be, that it may give grace to those that hear. And grieve not the Holy Spirit of God in whom ye have been sealed for the day of redemption. Let all bitterness and fury and anger and clamour and railing be put away from you, with all badness. And become kind one to another, compassionate, forgiving each other, according as God in Christ forgave you.
Become then imitators of God as beloved children: and walk in love according as Christ loved you and gave up Himself on our behalf an offering and sacrifice to God for an odour of perfume.
But fornication and all uncleanness or covetousness, let them not be named among you, as becomes saints: and shamefulness and foolish talking and jesting, which are not fitting, but rather thanksgiving. For this ye know being aware that no fornicator or unclean person or covetous one, which is an idolater, has inheritance in the kingdom of Christ and of God. Let no one deceive you with empty words. For because of these things comes the anger of God upon the sons of disobedience. Become not then partakers with them.
For ye were once darkness, but are now light in the Lord. As children of light walk, (for the fruit of the light is in all goodness and righteousness and truth,) proving what is well-pleasing to the Lord. And be not sharers with others in the unfruitful works of darkness, but rather reprove them. For the things secretly done by them, it is a shame even to Speak of. But all things when reproved are made manifest by the light. For everything which is made manifest is light.
For which cause he says, Rise up, sleeper and arise from the dead, and Christ shall give light to thee.
Look then carefully how ye walk, not as unwise but as wise, buying up the opportunity, because the days are bad. For this cause be not senseless, but understand what is the will of the Lord. And be not drunk with wine, in which is riot, but be filled with the Spirit; speaking one to another with psalms and hymns and Spiritual songs, singing and chanting in your heart to the Lord; giving thanks always for all things, in the name of our Lord Jesus Christ, to God even the Father; subjecting yourselves one to another in the fear of Christ.
After asserting in 10 the broad underlying principles of Christian morality, Paul comes in 11 to apply them in detail to various specific vices and virtues. Without my formal divisions, his discourse flows on with orderly sequence, shedding light on each point it touches. In Eph 4:25-31 we have a series of prohibitions; and in Eph 4:32 to Eph 5:2 positive injunctions supported by the example of God and of Christ. Then follow in Eph 5:3-7 other prohibitions, supported by threatenings. These are further supported in Eph 5:8-14 by a comparison of the past and present under the aspects of darkness and light. In Eph 5:15-21 we have sundry exhortations culminating in an exhortation to spiritual song and praise. A word about mutual subordination closes 11, and becomes the key-note of 12.
Eph 4:25. For which cause: a desired practical result of the foregoing general moral principles.
Falsehood: in all its forms. [The Greek article looks upon it as a definite and well-known object of thought.]
Having-put-away: once for all. [The participle does not imply that this had already taken place, but merely makes it a necessary preliminary to the truth-speaking to which Paul here exhorts his readers. See under Rom 5:1.]
Speak ye truth each with his neighbour: almost word for word from Zec 8:16, the prophets word correctly expressing Pauls thought. That this exhortation comes first, was probably suggested by the last word of 10.
Members one of another: same words in same sense in Rom 12:5. They bring Pauls favourite metaphor of the Church as the body of Christ, asserted in Eph 1:23 and further expounded in Eph 4:12; Eph 4:16, to bear upon this detail of practical morality. If we are members of one body, we have one interest. And, where this is recognised, falsehood is impossible. For it is only a cloak to hide our selfish disregard of the interests of others.
To limit the word neighbour to fellow-Christians, would contradict both the broad compass of the word itself and the plain teaching of Luk 10:29. And the same width must be given to the words following which support this exhortation. If so, all men are here said to be members of one body. And, in a very real sense, this is true. The whole human race, like a human body, is so joined together that benefit or injury to any one member is done to the whole, and thus indirectly done in some measure to each other member. They who know this have nothing to hide; and will therefore speak the truth. Notice here an application of Pauls favourite metaphor wider than is found elsewhere in his Epistles.
Eph 4:26-27. Be angry and sin not: word for word from Psa 4:4. Grammatically each word conveys an exhortation. But practically the whole force of the exhortation falls upon the second verb. The first exhortation implies that anger may sometimes be right; and is therefore practically permissive. Paul bids us see that our anger be ever joined to sinlessness. Then follow two warnings against dangers which always attend anger. It is always wrong when it becomes an abiding state of mind: and in all danger Satan is near, seeking for entrance.
The sun go down: the solemn close of the day. Even nature, by dividing life into short portions; suggests retrospection as each portion passes. And such retrospection is a safeguard against sinful anger.
Your provocation, or any provocation of yours: cognate word in Rom 10:19. It is therefore not necessarily sinful. It denotes a rousing of the emotion of anger.
Give place: as in Rom 12:19. Paul suggests that when anger continues Satan is near; and warns that we be careful not to afford him an opportunity of doing us spiritual harm.
The devil: see under Eph 6:11.
Eph 4:28. He that steals etc.: a general precept which all Pauls readers must obey. For Christ bids every sinner to put away his sin.
But rather let him labour that he may have to impart etc.: exact opposite to stealing. To avoid labour, a thief impoverishes others. He must now work that by possessing he may be able to impart, i.e. to give a portion of his own possession, to him that has need. Working with his hands: vivid picture of actual toil. That which is good: in contrast to the evil of theft.
Eph 4:29. Every corrupt (or bitter) word: put conspicuously first as the serious matter of this prohibition.
Out of your mouth: graphic delineation of speech, revealing the inappropriateness of such talk from the lips of Christians. Then the prohibition: let it not go forth.
But if any discourse be good etc.: the contrasted positive exhortation.
For edification: i.e. tending to build-up the spiritual life, and thus to supply the need (same word as above) of men. A further purpose, explaining the foregoing words, is that it may give grace to the hearers, i.e. convey to them the favour of God and its consequent benefits. In Jas 4:6; 1Pe 5:5; Psa 84:11; Exo 3:21, God gives grace. This last passage denotes the favour towards Israel wrought by God in the hearts of the Egyptians. The others refer to His own favour with which God enriches the lowly: a meaning practically the same as here.
Eph 4:30. A fifth prohibition.
The Holy Spirit of God: full and solemn title.
Grieve: literally cause-sorrow-to: same word several times in 2Co 2:2-5; 2Co 7:8-9. It is here a strong anthropomorphism. They who resist the Spirit and thus provoke His displeasure are here said to cause Him sorrow. Only thus can we conceive the influence of mans sin upon the mind of God. If it stood alone, this phrase would not in itself necessarily imply that the Spirit of God is a Person distinct from the Father. For it might be understood as a mere circumlocution for Him. But when we have learnt this doctrine from Joh 16:13; Mat 28:19,
(see under 1Co 12:11,) it sheds new light upon, and thus receives confirmation from, these words.
Ye were sealed: same phrase in same connection and sense in Eph 1:13.
Redemption: as in Eph 1:14; Rom 8:23. The great day will be a final and complete deliverance of the servants of Christ, and in this sense a day of redemption. And the gift of the Spirit has that day in view: sealed for the day etc. God has given to believers the Holy Spirit that in their hearts. He may be a divine testimony that in the day of days they will be rescued from death and the grave. Now all sin tends to deface that seal and thus to destroy this divine attestation. Consequently, this last prohibition contains a strong motive for obedience to those foregoing.
Eph 4:31. A compact group of prohibitions. Notice its comprehensiveness: all all.
Bitterness: cognate to a word in Col 3:19; see note. Fury and anger: see under the same words in Col 3:8. Clamour: a loud or earnest cry. Same word in Act 23:9; Mat 25:6; Heb 5:7. Both anger and clamour so easily pass the bounds of right that the words are, as here, often used in a bad sense.
Railing badness: as in Col 3:8, in the same connection. This last term is separated from the others as generic and inclusive.
Eph 4:32 to Eph 5:2. A group of closely allied positive exhortations, inserted as a conspicuous contrast among these warnings against sin.
Become: in contrast to put away from you. It implies that the readers are not yet what Paul desires them to be.
Compassionate: literally, good-hearted.
Forgiving each other: as in Col 3:13, where the same motive is given.
God forgave you: (cp. Col 2:13 🙂 as the ultimate source of the grace of pardon. But it reaches us in Christ, i.e. through the facts of His human life and through inward union with Him. Outside of Christ there is no forgiveness from God.
Eph 5:1-2. On this divine pattern Paul lingers. We must be imitators of God. And this because we are His children, objects of His tender love. For children are expected to bear their fathers likeness: and loved ones are influenced by those who love them. And love is to be the encompassing element and directive principle of their steps in life: walk in love. Similar phrase in Rom 14:15. To the example of the Father, Paul adds that of the Son: according as also Christ etc.
Gave up himself on your behalf: as in Rom 8:32; Gal 2:20; Eph 5:25. Grammatically, these words mean simply self-surrender for our benefit. But the following word sacrifice and Pauls constant teaching about the purpose of the death of Christ prove abundantly that he refers here to Christs self-surrender to death for our salvation: an infinite contrast to the self-surrender in Eph 4:19.
Offering: a general term for everything given to God.
Sacrifice: a more specific term for the gifts laid upon the altar. It is a frequent translation of the ordinary Hebrew word for bloody sacrifices; but is sometimes used in the LXX. (e.g. Lev 2:1; Lev 2:3) for unbloody offerings. Wherever used in the N.T., it has reference to the ritual of the altar: e.g. Rom 12:1; Php 2:17; Php 4:18. The two words are together, in reversed order, in Psa 40:6, quoted in Heb 10:5; Heb 10:8. The psalmists thought there passes from the specific to the general, denying that either one or other is desired by God.
To God: most easily joined to the words immediately foregoing. For the mention of sacrifice recalls at once the deity to whom it is offered.
An odour of perfume: as in Php 4:18, where the gift from Philippi is said to be a sacrifice pleasant to God as perfume is fragrant to man.
Eph 5:3-4. Another group of warnings against sin.
Fornication, uncleanness: as in Gal 5:19. Paul passes from the specific to the general, to which last he gives the widest latitude: all uncleanness.
Covetousness: as in Eph 4:19. By the conjunction or it is separated, as belonging to a different class, from the two foregoing sins.
As becomes saints: their relation to God making it unfitting that the sins of heathenism should be even named among them.
Shamefulness: a wide term including (Col 3:8) shameful speaking.
Jesting: literally quick versatility of speech which easily degenerates into evil. Since the last two prohibitions seem to relate only to trifles, Paul pauses to say that foolish-speaking and jesting are not fitting. Instead of such inappropriate mirth he proposes the gladness of thanksgiving. So Php 4:6; Col 2:7; Col 4:2.
Eph 5:5. A solemn assertion supporting the three prohibitions in Eph 5:3. The word I have rendered being-aware denotes the process of coming to know, and is almost equal to perceiving. Ye know this that I am going to say, perceiving that every fornicator etc. The three sins are in the same order as in Eph 5:3. On the last sin Paul lingers to assert again, as already in Col 3:5, that the covetous man is an idolater.
Has no inheritance in the kingdom: close parallels in 1Co 6:9-10; Gal 5:21.
Of Christ and God: climax, rising as ever with Paul from the Son to the Father. These last are here placed in closest relation. But we have no proof that they denote the same divine Person.
Eph 5:6. Further support of the above prohibitions. Paul warns his readers against some who will say that sin is a trifle: let no one deceive you. In a heathen city, and to converts from heathenism, persuasion to sin would most frequently come from heathens. And to such probably Paul chiefly refers. But his words are quite general.
Empty words: mere sounds destitute of truth. Cp. empty deception in Col 2:8. A similar compound word in 1Ti 6:20; 2Ti 2:16.
For because etc.: solemn confirmation of the foregoing, and proof that the words are empty.
Comes the anger of God: word for word as in Col 3:6.
The sons of disobedience: as in Eph 2:2, and Col 3:6 where see note.
Eph 5:7. Become not; courteously suggests that they were not such already.
Partakers-with them: joined with them as sharers of their sin and of the anger of God which falls upon sinners. Same word in contrasted surroundings in Eph 3:6.
Eph 5:8-10. For ye were etc.: an appeal to the readers former life, supporting the foregoing dissuasive. This contrast of past and present is a genuine trait of Paul: cp. Rom 3:21; Rom 11:30; Rom 16:26. Darkened in mind (Eph 4:18) ye were yourselves formerly an embodiment of darkness. Cp. 2Co 6:14. But now the light which has illumined your path has transformed you into its own nature.
In the Lord: the change has come in virtue of their inward union with the Master.
Children of light: cp. 1Th 5:5, sons of light and sons of day; Luk 7:35, children of wisdom. Contrast Eph 2:3, children of anger. Light is a condition of sight and therefore of knowledge. In darkness we know not where we are going: 1Jn 2:11. The Gospel gives light: for it reveals to us our own nature and our environment. And, to those who believe, it becomes the mother of a new nature: children of light. Moreover, since the light enters into them and becomes in some sense a part of themselves, they are themselves light. This lays upon them an obligation to choose such steps as are in harmony with the light which has transformed them. Similar thought in Rom 13:13.
Eph 5:9. A parenthesis explaining and thus justifying the foregoing metaphorical exhortation. The Gospel, which to those who believe it is a ray of light, bears fruit, i.e. produces by the outworking of its own life good results: fruit of the light. See under Rom 1:13. Cp. fruit of the Spirit in Gal 5:22.
Goodness: practical beneficence, as in Gal 5:22.
Righteousness: conduct in agreement with the Law, as in Rom 14:17.
Truth: moral agreement with the eternal realities. In each of these directions and in every form of them, the light bears fruit. That the light works these good results is a reason why we should walk as children of the light.
Eph 5:10. A participial clause collateral to, and supplementing, the exhortation of Eph 5:8. Children of light ought, in virtue of the new life they have received, ever to put to the proof, and thus find out, what is well-pleasing to the Lord, i.e. to their Master Christ.
Well-pleasing: same word and thought in Col 3:20; Php 4:18; 2Co 5:9; Rom 12:1-2; Rom 14:18.
Proving: same word and thought in Rom 12:2; Php 1:10. This putting to the proof will unmask the deception of empty words: Eph 5:6.
Eph 5:11. Another exhortation, added to that in Eph 5:8.
Partakers-with others: same word in Php 4:14; a cognate word in Php 1:7; Rom 11:17; 1Co 9:23.
The works of darkness: as in Rom 13:12. These are fruitless; in marked contrast to the fruit of the light. They produce no good result. Cp. Rom 6:21.
But rather even reprove: something more than mere refusal to participate.
Reprove: or convict, i.e. prove to be wrong. Same word in 1Co 14:24; 1Ti 5:20; Tit 1:9; Tit 1:13; Luk 3:19, and especially Joh 3:20.
Eph 5:12. Justifies the foregoing by pointing to the need for reproof.
Secretly: in conspicuous prominence. The secrecy of these sins makes more needful their public reproof.
Done: more fully being-done, i.e. from time to time. These are sins so bad that even to speak of them is polluting, and therefore shameful. Paul suggests that, bad as is the outward conduct of the heathen, under the surface lie still worse sins which in their vileness pass description.
Eph 5:13. Another reason for reproving sin. Not only are there sins needing reproof but to reprove them is an appointed work of Christians.
All things: all sorts of sin, as is proved by the word following, when-they-are-reproved.
Manifested: set conspicuously before the eyes of others, in contrast to things done secretly: see under Rom 1:19. Whenever a sin is proved to be such, the reproof is caused by the light falling upon it and thus making its true character conspicuous.
For all that is from day to day manifested etc.: proof of the foregoing. Every conspicuous object is in a true sense luminous. For it partakes the brightness which makes it conspicuous. And that conspicuous objects shine, proves that to reveal the nature of whatever is illumined is the specific work of light: by the light it is manifested. Now Christians are children of light. Therefore the presence of a Christian among sinners ought to reveal to them their sin.
Eph 5:14. For which cause he (or some one) says: same form of quotation as in Eph 4:8; Jas 4:6. That these two passages are express quotations from the O.T., suggests very strongly that the quotation before us was so intended. But no such passage is found. Nor is there anything in the O.T. which these words recall. On the other hand they give a complete and harmonious sense. In an ordinary document we should guess that in a moment of forgetfulness a passage from some other work was quoted as Holy Scripture. And perhaps this is the best explanation here. We may reverently suppose that the Spirit of inspiration, which even in this quotation guarded the Apostle from doctrinal error, did not think fit to protect him against this trifling oversight. See under Gal 3:18. Or possibly, without thinking of the author, Paul merely quotes a familiar passage from some author unknown to us.
For which cause: because to bring to light things hidden in darkness is a specific work of Christians.
Up, sleeper: the sinner, who needs arousing from his deep sleep. A frequent metaphor, suggested by the metaphor of darkness: cp. Rom 13:11; 1Th 5:6; 1Pe 2:9.
Arise from the dead: a still stronger metaphor. Notice the climax: up, sleeper arise from the dead.
Christ shall-give light to-thee: a motive for rising from the sleep of sin, viz. that light is waiting for the sleeper. And this is also, since Christians are a medium through which the light shines, a reason why (Eph 5:11) they should reprove the sin which (Eph 5:12) exists all around them.
Eph 5:15-16. Further exhortations; after the parenthesis in Eph 5:12-14, which supports the concluding exhortation of Eph 5:11.
Look then: practical application of the teaching in Eph 5:12-14.
Carefully or accurately: same word in 1Th 5:2, ye know accurately. It suggests the need of extreme care in choosing our steps in life.
How ye walk; recalls Eph 5:8, walk as children of light. It is further expounded by not as unwise but as wise. This implies that Christian wisdom, which is a knowledge of that which is most worth knowing, is a practical guide in life. See under 1Co 2:5.
Buying up the opportunity: as in Col 4:5, in a very similar connection. It is parallel to not as unwise etc. as a further description of how Paul would have his readers walk. A reason for this last injunction is added: because the days are evil. Cp. Gen 47:9. Evil is in power. It is therefore important to seize every opportunity for good. In Eph 6:13, the evil day is a definite time of special peril.
Eph 5:17. Because of this: because evil around makes it needful to walk as wise men. In view of his readers peril, Paul points to a means of wisdom: understanding what is the will of the Lord. Not to use this means of divine guidance, would be senseless.
Do not become: as in Eph 5:7; cp. Eph 5:1; Eph 4:32. Perhaps it was suggested, instead of the simpler words be not, by a half-conscious remembrance that human character is ever developing, for good or bad.
Senseless: a man without brains; a worse term than unwise.
What is the will of the Lord: close parallel to Eph 5:10; cp. Act 21:14. That the will of God must ever be the directive principle of human life, was ever present to the thought of Paul: Rom 12:2; Eph 1:1; Eph 1:5; Eph 1:9; Eph 1:11; Col 1:9. The same honour he here gives to the will of the Lord Jesus Christ. He thus recognises the Crucified One as still his Master.
Eph 5:18. To the foregoing general precept Paul now adds a prohibition of a definite sin specially inconsistent with it. He thus illustrates the general principle, and looks at this sin in the light of it.
In which: in being drunk with wine, the sin here prohibited.
Dissoluteness: a reckless waste of money and of life itself. A typical example is the prodigal son, touching whom a cognate word is used in Luk 15:13, living dissolutely. Paul says that in drunkenness is reckless waste of all we have and are.
Filled with the Spirit: every thought, purpose, word, act, prompted and controlled by the Holy Spirit. [The present imperative describes this all-pervading influence as ever going forth from the Spirit. The aorist in Act 2:4; Act 4:8; Act 4:31; Act 9:17; Act 13:9 describes a sudden and all-controlling impulse.] This salutary influence from above filling and raising man is an absolute antithesis to the destructive inspiration of strong drink. That both influences operate on man from within, justifies the somewhat strange contrast here.
With the Spirit: literally in the Spirit: a form of speech chosen possibly because they whom the Holy Spirit fills live and move in Him as their life-giving environment. We obey this command when we claim by faith the influences of the Holy Spirit and surrender ourselves to His guidance.
Eph 5:19-21. Four participial clauses containing exhortations collateral to the foregoing exhortation, be filled with the Spirit, and thus completing the contrast to be not drunk with wine.
Speaking to yourselves etc.: very close parallel to Col 3:16, where see note. With psalms and songs correspond respectively the cognate verbs chanting and singing. The second participial clause is parallel to the first. Paul first bids his readers speak in their songs one to another; and then bids them sing to the Lord. To Him they can and must sing in their heart, both in vocal praise and when their song is silent.
Giving thanks etc.: a third co-ordinate participial clause still further defining what Paul desires in his readers.
Thanks always for all things: a constant thought of Paul: so Col 3:17, a close parallel, Col 1:12; Col 2:7; Col 4:2; Eph 5:4; Eph 1:16. It specifies the contents of these songs to the Lord. And our thanks are given in the name of Christ, in acknowledgment that only through Him comes all real good; to God our Father, the ultimate source of blessing.
Grammatically, the three foregoing participial clauses describe accompaniments of being filled with the Spirit. Actually, they describe its results. Instead of riotous songs stimulated by the wine cup, Paul desires the vocal and silent praise to God which the Holy Spirit ever prompts.
The last participial clause is the key-note of 12-14.
Submitting: as in Col 3:18.
One to another: according to their various relations, as Paul now proceeds to expound.
Fear of Christ: cp. the will of the Lord in Eph 5:17. It is another note of the majesty of Christ, and in no small degree a proof of His divinity.
REVIEW OF 11. Without any marked order, but each thought suggesting that which follows, compactly yet clearly, Paul touches and illumines, in the light of the essential principles of the Gospel, many practical duties of life. He warns his readers against falsehood by reminding them that all men are members of one body and therefore have one interest, and that therefore nothing is to be gained but much lost by one man deceiving another. He gives a safe and easy guard and limit to anger: it must not continue to the morrow. The man who, in order to live in idleness, robs others must now work in order to help others who are in need. All evil talking is shut out by a precept that we are so to speak as to edify those who hear us. And all this is strengthened by reference to the Holy Spirit, the seal of our future deliverance, who observes all we say or do and is grieved by evil. All bitterness of temper or word must be laid aside: kindness and forbearance must take their place. For we are beloved children of God, and must therefore imitate our Father and walk in the steps of Christ who so loved us as to give up Himself for our salvation.
All impurity and covetousness must be banished even from the lips of the sacred people: foolish talking must be superseded by thanksgiving. For, whatever men may say, sensuality, and covetousness which is a form of idolatry, will exclude their votaries from the kingdom of God. With those guilty of such sins, we must have no part. For, our life is altogether changed. Once darkness we are now children of light: and spiritual light produces, by the outworking of its own nature, moral excellence. Our only relation to the works of darkness must be reproof. For the hidden sins of heathenism need it. And light reveals, by its own nature, in their true colours objects otherwise hidden. We must therefore carefully and wisely choose our steps. Because the times are bad, we must embrace every opportunity of doing and saying good. This, i.e. to learn the will of Christ, will need all our intelligence. Paul warns against drunkenness, which ever leads to ruin. We need to be filled and stimulated not with wine but by the Spirit of God. His inspiration prompts, not the loud voice of revelry, but sacred song, sometimes inaudible but always heart-felt, and ever assuming the form of thanks to Christ. This will be accompanied by mutual subordination, a duty to be further discussed.
Fuente: Beet’s Commentary on Selected Books of the New Testament
Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.
And now some practical application – stop lying to one another and speak truth to your neighbor or the ones that are near you because we are members one of another – we are equal, we are unified, we are one, and we are the body of Christ.
“Lying” is the translation of the Greek word we gain pseudo from – falsehood, a willful knowledgeable telling that which is not true.
If you work in most workplaces you know what I am talking about – the lie is the norm, why tell the truth when a lie will work. In fact why tell the truth when a lie will work even if the truth would result in a better result.
The lie is the basis of our society. The misleading is the norm. The half truth is to be expected. I have even known Christians that carry on this way, but Paul calls them to a better standard – speak truth.
The term “members” literally relates to a part of the human body. We are an integrated part of the body of Christ, so why would we lie and mislead with falsehood? We are in essence lying to the head, Christ, in that any communication between members of the body must go through the head. The right hand can’t get assistance from the left without the head sending a request to the left that will result in the desired effect.
I think this relates to “How are you doing today?” “Oh, I’m pretty good.” when the pretty good might be better stated, I have not felt good for weeks and the doctor is concerned about what it is. We need to be honest with one another. We can’t minister to one another unless we know that something is needed.
This relates in being up front in all things especially financial. A church congregation should have access to the books, to what is being paid out, what is being done with the Lord’s money. I recently asked a young minister what his senior pastor received from the church. He did not know. I asked if it wasn’t in the yearly financial statement. He replied that only a lump “Payroll” sum was listed for the congregation to see. While this is not a lie, it certainly isn’t the spirit of this verse either.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
4:25 {14} Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.
(14) He commends separately certain special Christian virtues, and first of all he requires truth (that is to say, sincere manners), condemning all deceit and hypocrisy, because we are born one for another.
Fuente: Geneva Bible Notes
As the practice of the old man follows his condition (Eph 4:17-19), so the practice of the new man (Eph 4:25-32) should follow his condition (Eph 4:20-24). In Eph 4:25-32 we find five exhortations to Christians regarding our conduct. Each one has three parts: a negative command, a positive command, and the reason for the positive command.
The first exhortation is to stop deceiving. Deception is a mask that false teachers (Eph 4:14) and the old man (Eph 4:22) wear. Instead the Christian should speak truth, namely, what is in harmony with reality (cf. Col 3:8-9; Zec 8:16). The reason is the Christian belongs to and must function honestly in a group, the church. Truthful speech is essential to unity in the body. Obviously it is important for other reasons also.
"Lying may be an accepted weapon in the warfare waged by the worldly, but it has no place in the life of the Christian." [Note: Morris, p. 142.]
"A lie is a stab into the very vitals of the Body of Christ." [Note: John A. Mackay, God’s Order: The Ephesian Letter and this Present Time, p. 213.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Chapter 21
DISCARDED VICES
Eph 4:25-32; Eph 5:1-6
The transformation described in the last paragraph (Eph 4:17-24) has now to be carried into detail. The vices of the old heathen self must be each of them replaced by the corresponding graces of the new man in Christ Jesus.
The peculiarity of the instructions given by the apostle for this purpose does not lie in the virtues enjoined, but in the light in which they are set and the motives by which they are inculcated. The common conscience condemns lying and theft, malice and uncleanness; they were denounced with eloquence by heathen moralists. But the ethics of the New Testament differed in many respects from the best moral philosophy: in its direct appeal to the conscience, in its vigour and decision, in the clearness with which it traced our maladies to the hearts alienation from God; but most of all in the remedy which it applied, the new principle of faith in Christ. The surgeons knife lays bare the root of the disease; and the physicians hand pours in the healing balm. Let us observe at the outset that St. Paul deals with the actual and pressing temptations of his readers. He recalls what they had been and forbids them to be such again. The associations and habits of former life, the hereditary force of evil, the atmosphere of Gentile society, and added to all this, as we discover from Eph 5:6, the persuasions of the sophistical teachers now beginning to infest the Church, tended to draw the Asian Christians back to Gentile ways and to break down the moral distinctions that separated them from the pagan world.
Amongst the discarded vices of the forsaken Gentile life, the following are here distinguished: lying, theft, anger, idle speech, malice, impurity, greed. These may be reduced to sins of temper, of word, and of act. Let us discuss them in the order in which they are brought before us.
I. “The falsehood” of Eph 4:25 is the antithesis of “the truth” from which righteousness and holiness spring (Eph 4:24). In accepting the one, Pauls Gentile readers “had put off” the other. When these heathen converts became Christians, they renounced the great lie of idolatry, the system of error and deceit on which their lives were built. They have passed from the realm of illusion to that of truth. “Now,” the: apostle says, “let your daily speech accord with this fact: you have bidden farewell to falsehood; speak truth, each with his neighbour.” The true religion breeds truthful men; a sound faith makes an honest tongue. Hence there is no vice more hateful than jesuitry, nothing more shocking than the conduct of those who defend what they, call “the truth” by disingenuous arts, by tricks of rhetoric and the shifts of an unscrupulous partisanship. “Will you speak unrighteously for God, and talk deceitfully for Him? “As Christs truth is in me, cries the apostle, when he would give the strongest possible assurance of the fact he wishes to assert. The social conventions and make-believes, the countless simulations and dissimulations by which the game of life is carried on, belong to the old man with his lusts of deceit, to the universal lie that runs through all ungodliness and unrighteousness, which is in the last analysis the denial of God.
St. Paul applies here the words of Zec 8:16, in which the prophet promises to restored Israel better days on the condition that they should “speak truth each with his neighbour, and judge truth and the judgment of peace in their gates. And let none of you,” he continues, “imagine evil in his heart against his neighbour; and love no false oath, for all these things do I hate, saith the Lord.” Such is the law of the New Covenant life. No doubt St. Paul is thinking of the intercourse of Christians with each other when he quotes this command and adds the reason, “For we are members one of another.” But the word neighbour, as Jesus showed, has in the Christian vocabulary no limited import it includes the Samaritan, the heathen man and publican. When the apostle bids his converts “Follow what is good towards one another, and towards all,” {1Th 5:15} he certainly presumes the neighbourly obligation of truthfulness to be no less comprehensive. Believers in Christ represent a communion which in principle embraces all men. The human race is one family in Christ. For any man to lie to his fellow is, virtually, to lie to himself. It is as if the eye should conspire to cheat the hand, or the one hand play false to the other. Truth is the right which each man claims instinctively from his neighbour; it is the tacit compact that binds together all intelligences. Without neighbourly and brotherly love perfect truthfulness is scarcely possible. “Self-respect wilt never destroy self-seeking, which will always find in self-interest a side accessible to the temptations of falsehood” (Harless).
II. Like the first precept, the second is borrowed from the Old Testament and shaped to the uses of the New. “Be ye angry, and sin not”: so the words of Psa 4:4 stand in the Greek version and in the margin of our Revised Bible, where we commonly read, “Stand in awe, and sin not. Commune with your own heart upon your bed, and be still.” The apostles further injunction, that anger should be stayed before nightfall, accords with the Psalmists words; the calming effect of the nights quiet the apostle anticipates in the approach of evening. As the days heat cools and its strain is relaxed, the fires of anger should die down. With the Jews, it will be remembered, the new day began at evening. Plutarch, the excellent heathen moralist contemporary with St. Paul, gives this as an ancient rule of the Pythagoreans: “If at any time they happened to be provoked by anger go abusive language, before the sun set they would take each others hands and embracing make up their quarrel.” If Paul had heard of this admirable prescription, he would be delighted to recognise and quote it as one of those many facts of Gentile life which “show the work of the law written in their hearts”. {Rom 2:15} The passion which outlives the day, on which the angry man sleeps and that wakes with him in the morning, takes root in his breast; it becomes a settled rancour, prompting ill thoughts and deeds.
There is no surer way of tempting the devil to tempt us than to brood over our wrongs. Every cherished grudge is a “place given” to the tempter, a new entrenchment for the Evil One in his war against the soul, from which he may shoot his “fire-tipped darts”. {Eph 6:16} Let us dismiss with each day the days vexations, commending as evening falls our cares and griefs to the Divine compassion and seeking, as for ourselves, so for those who may have done us wrong, forgiveness and a better mind. We shall rise with the coming light armed with new patience and charity, to bring into the worlds turmoil a calm and generous wisdom that will earn for us the blessing of the peace-makers, who shall be called sons of God.
Still the apostle says: “Be angry, and sin not.” He does not condemn anger in itself, nor wholly forbid it a place within the breast of the saint. Wrath is a glorious attribute of God, -perilous, indeed, for the best of men; but he who cannot be angry has no strength for good. The apostle knew this holy passion, the flame of Jehovah that burns unceasingly against the false and foul and cruel. But he knew its dangers-how easily an ardent soul kindled to exasperation forgets the bounds of wisdom and love; how strong and jealous a curb the temper needs, lest just indignation turn to sin, and Satan gain over us a double advantage, first by the wicked provocation and then by the uncontrolled resentment it excites.
III. From anger we pass to theft.
The eighth commandment is put here in a form indicating that some of the apostles readers had been habitual sinners against it. Literally his words read: “Let him that steals play the thief no more.” The Greek present participle does not, however, necessarily imply a pursuit now going on, but a habitual or characteristic pursuit, that by which the agent was known and designated: “Let the thief no longer steal!” From the lowest dregs of the Greek cities-from its profligate and criminal classes-the gospel had drawn its converts. {comp. 1Co 6:9-11} In the Ephesian Church there were converted thieves; and Christianity had to make of them honest workmen.
The words of Eph 4:28, addressed to a company of thieves, vividly shows the transforming effect of the gospel of Christ: “Let him toil, working with his hands what is good, that he may have wherewith to give to him that is in need.” The apostle brings the loftiest motives to bear instantly upon the basest natures, and is sure of a response. He makes no appeal to self-interest, he says nothing of the fear of punishment, nothing even of the pride of honest labour. Pity for their fellows, the spirit of self-sacrifice and generosity is to set those pilfering and violent hands to unaccustomed toil. The appeal was as wise as it was bold. Utilitarianism will never raise the morally degraded. Preach to them thrift and self-improvement, show them the pleasures of an ordered home and the advantages of respectability, they will still feel that their own way of life pleases and suits them best. But let the divine spark of charity be kindled in their breast-let the man have love and pity and not self to work for, and he is a new creature. His indolence is conquered; his meanness changed to the noble sense of a common manhood. Love never faileth.
IV. We have passed from speech to temper, and from temper to act; in the warning of Eph 4:29-30 we come back to speech again.
We doubt whether corrupt talk is here intended. That comes in for condemnation in verses 2 and 3 (Eph 5:2-3) of the next chapter. The Greek adjective is the same that is used of the “worthless fruit” of the “worthless [good-for-nothing] tree” in Mat 12:33; and again of the “bad fish” of Mat 13:48, which the fisherman throws away not because they are corrupt or offensive, but because they are useless for food. So it is against inane, inept and useless talk that St. Paul sets his face. Jesus said that “forevery idle word men must give account to God”. {Mat 12:36}
Jesus Christ laid great stress upon the exercise of the gift of speech. “By thy words,” He said to His disciples, “thou shalt be justified, and by thy words condemned.” The possession of a human tongue is an immense responsibility. Infinite good or mischief lies in its power. (With the tongue we should include the pen, as being the tongues deputy.) Who shall say how great is the sum of injury, the waste of time, the irritation, the enfeeblement of mind and dissipation of spirit, the destruction of Christian fellowship that is due to thoughtless speech and writing? The apostle does not simply forbid injurious words, he puts an embargo on all that is not positively useful. It is not enough to say: “My chatter does nobody harm; if there is no good in it, there is no evil.” He replies: “If you cannot speak to profit, be silent till you can.”
Not that St. Paul requires all Christian speech to be grave and serious. Many a true word is spoken in jest; and “grace” may be “given to the hearers” by words clothed in the grace of a genial fancy and playful wit, as well as in the direct enforcement of solemn themes. It is the mere talk, whether frivolous or pompous-spoken from the pulpit or the easy chair – the incontinence of tongue, the flux of senseless, graceless, unprofitable utterance that St. Paul desires to arrest: “let it not proceed out of your mouth.” Such speech must not “escape the fence of the teeth.” It is an oppression to every serious listener; it is an injury to the utterer himself. Above all, it “grieves the Holy Spirit.”
The witness of the Holy Spirit is the seal of Gods possession in us; it is the assurance to ourselves that we are His sons in Christ and heirs of life eternal. From the day it is affixed to the heart, this seal need never be broken nor the witness withheld, “until the day of redemption.” Dwelling within the Church as the guard of its communion, and loving us with the love of God, the Spirit of grace is hurt and grieved by foolish words coming from lips that He has sanctified. As Israel in its ancient rebellions “vexed His Holy Spirit,” {Isa 63:10} so do those who burden Christian fellowship and who enervate their own inward life by speech without worth and purpose. As His fire is quenched by distrust, {1Th 5:19} so His love is vexed by folly. His witness grows faint and silent; the soul loses its joyous assurance, its sense of the peace of God. When our inward life thus declines, the cause lies not unfrequently in our own heedless speech. Or we have listened willingly and without reproof to “words that may do hurt,” words of foolish jesting or idle gossip, of mischief and backbiting. The Spirit of truth retires affronted from His desecrated temple, not to return until the iniquity of the lips is purged and the wilful tongue bends to the yoke of Christ. Let us grieve before the Holy Spirit, that He be not grieved with us for such offences. Let us pray evermore: “Set a watch, O Jehovah, before my mouth; keep the door of my lips.”
V. In his previous reproofs the apostle has glanced in various ways at love as the remedy of our moral disorders and defects. Falsehood, anger, theft, misuse of the tongue involve disregard of the welfare of others; if they do not spring from positive ill-will, they foster and aggravate it. It is now time to deal directly with this evil that assumes so many forms, the most various of our sins and companion to every other: “Let all bitterness, and wrath, and anger, and clamour, and railing be put away from you, with all malice.”
The last of these terms is the most typical. Malice is badness of disposition, the aptness to envy and hatred, which apart from any special occasion is always ready to break out in bitterness and wrath. Bitterness is malice sharpened to a point and directed against the exasperating object. Wrath and anger are synonymous, the former being the passionate outburst of resentment in rage, the latter the settled indignation of the aggrieved soul: this passion was put under restraint already in Eph 4:26-27. Clamour and railing give audible expression to these and their kindred tempers. Clamour is the loud self-assertion of the angry man, who will make every one hear his grievance; while the railer carries the war of the tongue into his enemys camp, and vents his displeasure in abuse and insult.
These sins of speech were rife in heathen society; and there were some amongst Pauls readers, doubtless, who found it hard to forego their indulgence. Especially difficult was this when Christians suffered all manner of evil from their heathen neighbours and former friends; it cost a severe struggle to be silent and “keep the mouth as with a bridle” under fierce and malicious taunts. Never to return evil for evil and railing for railing, but contrariwise blessing, -this was one of the lessons most difficult to flesh and blood.
Kindness in act, tenderheartedness of feeling are to take the, place of malice with its brood of bitter passions. Where injury used to be met with reviling and insult retorted in worse insult, the men of the new life will be found “forgiving one another, even as God in Christ forgave” them. Here we touch the spring of Christian virtue, the master motive in the apostles theory of life. The cross of Jesus Christ is the centre of Pauline ethics, as of Pauline theology. The sacrifice of Calvary, while it is the ground of our salvation, supplies the standard and incentive of moral attainment. It makes life an imitation of God.
The commencement of the new chapter at this point makes an unfortunate division; for its first two verses (Eph 5:1-2) are in close consecution with the last verse of chap. 4 (Eph 4:32). By kindness and pitifulness of heart, by readiness to forgive, Gods “beloved children” will “show themselves imitators” of their Father. The apostle echoes the saying of His Master, in which the law of His kingdom was laid down: “Love your enemies, and do good, and lend never despairing; and your reward shall be great, and you shall be called children of the Highest: for He is kind to the thankless and evil. Be ye therefore pitiful, as your Father is pitiful”. {Luk 6:35-36} Before the cross of Jesus was set up, men could not know how much God loved the world and how far He was ready to go in the way of forgiveness. Yet Christ Himself saw the same love displayed in the Fathers daily providence. He bids us imitate Him who makes His sun shine and His rain fall on the just and unjust, on the evil and the good. To the insight of Jesus, natures impartial bounties in which unbelief sees only moral indifference spoke of Gods compassion; they proceed from the same love that gave His Son to taste death forevery man.
Eph 4:32, Eph 5:1-2 the Fathers love and the Sons self-sacrifice are spoken of in terms precisely parallel. They are altogether one in quality. Christ does not by His sacrifice persuade an angry Father to love His children; it is the Divine compassion in Christ that dictates and carries into effect the sacrifice. At the same time it was “an offering and a sacrifice to God.” God is love; but love is not everything in God. Justice is also Divine, and absolutely in its own realm. Law can no more forego its rights than love forget its compassions. Love must fulfil all righteousness; it must suffer law to mark out its path of obedience, or it remains an effusive ineffectual sentiment, helpless to bless and save. Christs feet followed the stern and straight path of self-devotion; “He humbled Himself and became obedient,” He was “born under law.” And the law of God imposing death as the penalty for sin, which shaped Christs sacrifice, made it acceptable to God. Thus it was “an odour of a sweet smell.”
Hence the love which follows Christs example, is love wedded with duty. It finds in an ordered devotion to the good of men the means to fulfil the all-holy Will and to present in turn its “offering to God.” Such love will be above the mere pleasing of men, above sentimentalism and indulgence; it will aim higher than secular ideals and temporal contentment. It regards men in their kinship to God and obligation to His law, and seeks to make them worthy of their calling. All human duties, for those who love God, are subordinate to this; all commands are summed up in one: “Thou shalt love thy neighbour as thyself.” The apostle pronounced the first and last word of his teaching when he said: “Walk in love, as the Christ also loved us.”
VI. Above all others, one sin stamped the Gentile world of that time with infamy, -its uncleanness. St. Paul has stigmatised this already in the burning words of Eph 4:19. There we saw this vice in its intrinsic loathsomeness; here it is set in the light of Christs love on the one hand (Eph 5:2), and of the final judgment on the other (Eph 5:5-6). Thus it is banished from the Christian fellowship in every form-even in the lightest, where it glances from the lips in words of jest: “Fornication and all uncleanness, let it not even be named among you.” Along with “filthiness, foolish talk and jesting” are to be heard no more. Passing from Eph 5:2 to Eph 5:3 by the contrastive But, one feels how repugnant are these things to the love of Christ. The perfume of the sacrifice of Calvary, so pleasing in heaven, sweetens our life on earth; its grace drives wanton and selfish passions from the heart, and destroys the pestilence of evil in the social atmosphere. Lust cannot breathe in the sight of the cross.
The “good-for-nothing speech” of Eph 4:29 comes up once more for condemnation in the foolish speech and jesting of this passage. The former is the idle talk of a stupid, the latter of a clever man. Both, under the conditions of heathen society, were tainted with foulness.
Loose speech easily becomes low speech. Wit, unchastened by reverence, finds a tempting field for its exercise in the delicate relations of life, and displays its skill in veiled indecencies and jests that desecrate the purer feelings, while they avoid open grossness.
St. Pauls word. for “jesting” is one of the singular terms of this epistle. By etymology it denotes a well-turned style of expression, the versatile speech of one who can touch lightly on many themes and aptly blend the grave and gay. This social gift was prized amongst the polished Greeks. But it was a faculty so commonly abused, that the word describing it fell into bad odour: it came to signify banter and persiflage; and then, still worse, the kind of talk here indicated, -the wit whose zest lies in its flavour of impurity. “The very profligate old man in the Miles Gloriosus of Plautus” Eph 3:1, who prides himself, and not without reason, upon his wit, his elegance and refinement [cavillator lepidus, facetus], is exactly the . And keeping in mind that , being only once expressly and by name forbidden in Scripture, is forbidden to Ephesians, it is not a little notable to find him urging that all this was to be expected from him, being as he was an Ephesian by birth:-
“Post Ephesi sum natus; non enim in Apulia, nor Animulae.”
In place of senseless prating and wanton jests-things unbefitting to a rational creature, much more to a saint-the Asian Greeks are to find in thanksgiving employment for their ready tongue. St. Pauls rule is not one of mere prohibition. The versatile tongue that disported itself in unhallowed and frivolous utterance, may be turned into a precious instrument for Gods service. Let the fire of Divine love touch the jesters lips, and that mouth will show forth His praise which once poured out dishonour to its Maker and shame to His image in man.
VII. At the end of the Ephesian catalogue of vices, as at the beginning, {Eph 4:19} uncleanness is joined with covetousness, or greed.
This, too, is “not even to be named amongst you, as becometh saints.” Money! property! these are the words dearest and most familiar in the mouths of a large class of men of the world, the only themes on which they speak with lively interest. But Christian lips are cleansed from the service both of Belial and of Mammon. When his business follows the trader from the shop to the fireside and the social circle, and even into the Church, when it becomes the staple subject of his conversation, it is clear that he has fallen into the low vice of covetousness. He is becoming, instead of a man, a money-making machine, an “idolater” of
“Mammon, the least erected spirit that fell From heaven.”
The apostle classes the covetous man with the fornicator and the unclean, amongst those who by their worship of the shameful idols of the god of this world exclude themselves from their “inheritance in the kingdom of Christ and of God.”
A serious warning this for all who handle the worlds wealth. They have a perilous war to wage, and an enemy who lurks for them at every step in their path. Will they prove themselves masters of their business, or its slaves? Will they escape the golden leprosy, -the passion for accumulation, the” lust of property? None are found more dead to the claims of humanity and kindred, none further from the kingdom of Christ and God, none more “closely wrapped” within their “sensual fleece” than rich men who have prospered by the idolatry of gain. Dives has chosen and won his kingdom. He “receives in his lifetime his good things; afterwards he must look for “torments.”