Exegetical and Hermeneutical Commentary of Ephesians 4:2
With all lowliness and meekness, with longsuffering, forbearing one another in love;
2. with all lowliness ] So, exactly, Act 20:19, in St Paul’s review of his own “walk” at Ephesus; “serving the Lord with all lowliness.” “ With ” : the idea is strictly of accompaniment, attendance. But in view of actual N. T. usage of the preposition this must not be pressed. Lowliness was to characterize them.
Observe the moral lesson here. The first and most characteristic effect of the heights and depths of Divine privilege and spiritual experience just unfolded is to be the sincerest and most unselfish humility.
lowliness ] The Gr. word imports an unaffected lowly estimate of self. See Trench’s Synonyms of the N. T., under , . It is a distinctively Christian grace, viewed as a thing always to be sought and cherished. Pagan ethics, at best, just recognized it as right where necessary, but not as good and happy per se. The Gospel puts its obligation and its blessedness on the same footing for all believers, as all absolutely dependent for all true good upon the mercy of Another.
The corresponding adjective is used (Mat 11:29) by our Lord of Himself. Trench remarks that we have Him there recognizing His entire dependence as Man on the Father. Not moral defect but “creatureliness,” he says, is the thought there. “In His human nature He must be the pattern of all creaturely dependence.”
Observe the force of the phrase; “ all lowliness.” The grace was to have the most unreserved scope and exercise.
meekness ] See Trench again, as just above. The Gr. word imports gentle and entire submission under trial, whatever the trial be, in the consciousness that no other attitude can be right for self. Meekness thus rests “on deeper foundations than its own, namely on those which lowliness has laid for it, and it can only continue while it continues to rest on these.” In this respect “it is a grace in advance of lowliness” (Trench).
longsuffering ] Grouped with “meekness,” Gal 5:22; Col 3:12. It so far differs from it as not necessarily to import the patience or submission due to a sense that a chastisement is right, but rather patience for whatever good reason; e. g. largeness of view of things, or deep internal peace and joy. It is used of the Divine patience, Rom 2:4; Rom 9:22; 1Ti 1:16; 1Pe 3:20; 2Pe 3:15.
forbearing one another in love ] Here was to be the special motive to “longsuffering,” the family-affection of fellow-members of Christ. It is implied that there were sure to be occasions for such forbearance. Cp. Col 3:13.
Fuente: The Cambridge Bible for Schools and Colleges
With all lowliness – Humility; see the notes on Act 20:19, where the same Greek word is used; compare also the following places, where the same Greek word occurs: Phi 2:3, in lowliness of mind, let each esteem other better than themselves; Col 2:18, in a voluntary humility; Col 2:23; Col 3:12; 1Pe 5:5. The word does not elsewhere occur in the New Testament. The idea is, that humility of mind becomes those who are called Eph 4:1, and that we walk worthy of that calling when we evince it.
And meekness – see the notes on Mat 5:5. Meekness relates to the manner in which we receive injuries. We are to bear them patiently, and not to retaliate, or seek revenge. The meaning here is, that; we adorn the gospel when we show its power in enabling us to bear injuries without anger or a desire of revenge, or with a mild and forgiving spirit; see 2Co 10:1; Gal 5:23; Gal 6:1; 2Ti 2:25; Tit 3:2; where the same Greek word occurs.
With longsuffering, … – Bearing patiently with the foibles, faults, and infirmities of others; see the notes on 1Co 13:4. The virtue here required is that which is to be manifested in our manner of receiving the provocations which we meet with from our brethren. No virtue, perhaps, is more frequently demanded in our contact with others. We do not go far with any fellow-traveler on the journey of life, before we find there is great occasion for its exercise. He has a temperament different from our own. He may be sanguine, or choleric, or melancholy; while we may be just the reverse. He has peculiarities of taste, and habits, and disposition, which differ much from ours. He has his own plans and purposes of life, and his own way and time of doing things. He may be naturally irritable, or he may have been so trained that his modes of speech and conduct differ much from ours. Neighbors have occasion to remark this in their neighbors; friends in their friends; kindred in their kindred; one church-member in another.
A husband and wife – such is the imperfection of human nature – can find enough in each other to embitter life, if they choose to magnify imperfections, and to become irritated at trifles; and there is no friendship that may not be marred in this way, if we will allow it. Hence, if we would have life move on smoothly, we must learn to bear and forbear. We must indulge the friend that we love in the little peculiarities of saying and doing things which may be important to him, but which may be of little moment to us. Like children, we must suffer each one to build his play-house in his own way, and not quarrel with him because he does not think our way the best. All usefulness, and all comfort, may be prevented by an unkind, a sour, a crabbed temper of mind – a mind that can bear with no difference of opinion or temperament. A spirit of fault-finding; an unsatisfied temper; a constant irritability; little inequalities in the look, the temper, or the manner; a brow cloudy and dissatisfied – your husband or your wife cannot tell why – will more than neutralize all the good you can do, and render life anything but a blessing.
It is in such gentle and quiet virtues as meekness and forbearance, that the happiness and usefulness of life consist, far more than in brilliant eloquence, in splendid talent, or illustrious deeds, that shall send the name to future times. It is the bubbling spring which flows gently; the little rivulet which glides through the meadow, and which runs along day and night by the farmhouse, that is useful, rather than the swollen flood or the roaring cataract. Niagara excites our wonder; and we stand amazed at the power and greatness of God there, as he pours it from his hollow hand. But one Niagara is enough for a continent or a world; while that same world needs thousands and tens of thousands of silver fountains, and gently flowing rivulets, that shall water every farm, and every meadow, and every garden, and that shall flow on, every day and every night, with their gentle and quiet beauty. So with the acts of our lives. It is not by great deeds only, like those of Howard – not by great sufferings only, like those of the martyrs – that good is to be done; it is by the daily and quiet virtues of life – the Christian temper, the meek forbearance, the spirit of forgiveness in the husband, the wife, the father, the mother, the brother, the sister, the friend, the neighbor – that good is to be done; and in this all may be useful.
Fuente: Albert Barnes’ Notes on the Bible
Eph 4:2
With all lowliness and meekness, with long suffering, forbearing one another in love.
Exhortation to lowliness
These words, after all that has gone before, thrill us like the tones of a trumpet. If it had been left to ourselves to expand the general exhortation into practical details, we should have insisted, perhaps, on the duty of cultivating a magnanimity corresponding to the greatness of our position and the greatness of our hopes. We might have argued that those who have received such a calling should exhibit a certain stateliness of character, a lofty indifference not only to the baser pleasures of life but to power and fame. Or we might have urged that with such a calling Christian men should be inspired with a passionate zeal for heroic tasks and fortitude for martyrdom. This would be to walk worthily of the calling wherewith we were called. But instead of appealing to us in this lofty tone, Paul exhorts us to humility, to meekness, and to long suffering; and this suggests a principle of great value in the discipline of the spiritual life. Religious excitement, originated by direct contact with God, will always enlarge and exalt our conception of Gods greatness, and will deepen our sense of dependence on Him. The heart may be flooded with a shining sea of religious emotion; the imagination may be glowing like the heavens at sunset with purple and golden splendour; but as emotion becomes more intense, and as our conception of the Christian life becomes more and more glorious, the infinite greatness of Gods righteousness and power and grace will inspire us with deeper wonder and awe. We have received unmeasurable blessings, we have been raised to wonderful honours, we are hoping to share with Christ Himself infinite blessedness and glory; but all that we have has come from the eternal thought and purpose and love of God; all that we hope for will be conferred by His grace and the exceeding greatness of His power. The wealth is not ours; it is a Divine gift: the strength is not ours; it is the inspiration of the Divine life: the dignity is not ours; it is conferred on us by the free unpurchased love of God, because we are in Christ. We live in palaces of eternal light and righteousness, and among the principalities and powers of heaven; but our native home was in the dust, and this transfigured, eternal, and glorified life was not achieved by our own strength, it has come to us from God. We are nothing; God is all. Humility, lowliness, is disciplined by prayer, by communion with God, by the vision of Divine and eternal things; by meditation on Gods righteousness and our own sin, on the greatness of God and the limitations of all created life, on the eternal fulness of God and our own dependence on Him; on the blessings which God has made our inheritance in Christ, and the dark destiny which would have been the natural and just result of our indifference to Gods authority and love. (R. W. Dale, LL. D.)
Lowliness and meekness go together
Where there is lowliness there will be meekness, the absense of the disposition to assert personal rights, either in the presence of God or of men. Meekness submits without a struggle to the losses, the sufferings, the dishonour which the providence of God permits to come upon us. It may look with agitation and distress upon the troubles of others, and the miseries of mankind may sometimes disturb the very foundations of faith; but in its own sorrows it finds no reason for distrusting either the Divine righteousness or the Divine goodness. It is conscious of possessing no merit, and therefore in the worst and darkest hours is conscious of suffering no injustice. The same temper will show itself in relation to men. It has no personal claim to defend. It will, therefore, be slow to resent insult and injury. If it resents them at all, the resentment will be a protest against the violation of Divine laws rather than a protest against a refusal to acknowledge its personal rights. There will be no eagerness for great place or high honour, or for the recognition of personal merit; and therefore, if these are withheld, there will be no bitterness or mortification. (R. W. Dale, LL. D.)
Meekness an element of long suffering
Meekness is one of the elements of long suffering. Paul is thinking of the mutual relations of those who are in Christ, and his words imply that there will be large occasions for the exercise of this grace in the conduct and spirit of our Christian brethren. We are not to assume that all those who are honestly loyal to Christ will keep His precepts perfectly, or that in all those who have received the Divine life the baser elements and passions of human nature have been extinguished. Our Christian brethren will sometimes treat us unjustly. They will judge us ignorantly and ungenerously. They will say harsh things about us. They will be inconsiderate and discourteous. They will be wilful, wayward, selfish. They will make us suffer from their arrogance, their ambition, their impatience, their stolid perversity. All this we have to anticipate. Christ bears with their imperfections and their sins; we too have to exercise forbearance. In forbearance, meekness and love are blended. (R. W. Dale, LL. D.)
Advantage of meekness
There is nothing lost by meekness and yielding. Abraham yields over his right of choice: Lot taketh it. And, behold, Lot is crossed in that which he chose: Abraham blessed, in that which was left him! As heaven is taken by violence, so is earth by meekness. And God, the true proprietor, loves no tenants better, nor grants larger leases to any, than the meek. (J. Trapp.)
Long suffering improved
Some years ago, I had in my garden a tree that never bore any fruit. One day, I took my axe in my hand, determined to fell it. My wife met me in the pathway and pleaded for it: Why, the spring is now very close, stay and see whether there may not be some change in it: and if not, then you can cut it down. As I never repented following her advice before I yielded to it now: and what was the consequence? Why, in a few weeks the tree was covered with blossoms, and in a few more it was bending under a load of fruit. Ah, said I, this should teach me. I will learn a lesson from hence not to cut down too soon: that is, not to consider persons incorrigible or abandoned too soon, so as to give up hope for them, and the use of the means of prayer on their behalf. (W. Jay.)
Human forbearance
The Jews would not willingly tread upon the smallest piece of paper in their way; but took it up, for possibly, said they, the name of God may be on it. Though there was a little superstition in that, yet much good may be learnt from it, if we apply it to men. Trample not on any, there may be some work of grace there going on, that thou knowest not of. The name of God may be written upon that soul thou treadest on it may be a soul that Christ thought so much of, as to shed His precious Blood for it: therefore despise it not. (Archbishop Leighton.)
Lowliness is Christlike
The late Rev. Dr. R– had a somewhat lofty manner of expressing himself. In the course of visiting his parish he called at the cottage of an elderly female, who familiarly invited him to come in by and sit doun. The Doctor, who expected a more respectful salutation, said, in stately tones, intended to check any further attempt at familiarity, Woman, I am a servant of the Lord come to speak with you on the concerns of your soul. Then yell be humble like your Maister, admirably rejoined the cottager. The Doctor felt the reproof deeply, and never again sought to magnify himself at the expense of his office. (C. Rogers, LL. D.)
The meek deflated
A missionary in Jamaica was once questioning the little black boys on the meaning of Mat 5:5, and asked, Who are the meek? A boy answered, Those who give soft answers to rough questions.
Meekness and forbearance
Anthony Blanc, one of Felix Neffs earlier converts, was very earnest in winning souls to Christ. The enemies of the gospel were angry at his success, and used alike scoffs and threats against him. One night, as he was returning home from a religious meeting, he, was followed by a man in a rage, who struck him a violent blow on the head. May God forgive and bless you! was Anthonys quiet and Christian rejoinder. Ah! replied his assailant, furiously, if God does not kill you, Ill do it myself! Some days afterwards Anthony met the same person in a narrow road, where two persons could hardly pass. Now I shall be struck by him again, he said to himself. But he was surprised, on approaching, to see this man, once so bitter towards him, reach out his hand and cry to him, in a tremulous voice, Mr. Blanc, will you forgive me, and let all be over? Thus this disciple of Christ, by gentle and peaceful words, had made a friend of an enemy. (Clerical Library.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. With all lowliness] It is by acting as the apostle here directs that a man walks worthy of this high vocation; signifies subjection or humility of mind.
Meekness] The opposite to anger and irritability of disposition.
Long-suffering] . Long-mindedness-never permitting a trial or provocation to get to the end of your patience.
Forbearing one another] . Sustaining one another-helping to support each other in all the miseries and trials of life: or, if the word be taken in the sense of bearing with each other, it may mean that, through the love of God working in our hearts, we should bear with each other’s infirmities, ignorance, &c., knowing how much others have been or are still obliged to bear with us.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
With all lowliness, or humility; submissiveness of mind, whereby we esteem others better than ourselves, Phi 2:3. A virtue peculiar to Christians, unknown to philosophers: see Act 20:19; Col 3:12,13.
And meekness; whereby we are not easily provoked, or offended with the infirmities of others: this is opposed to peevishness, as the former to pride.
With long-suffering; whereby we bear with greater or repeated injuries, 2Co 6:6.
Forbearing one another; or supporting, i.e. bearing with the infirmities, frowardness, or moroseness of others, so as not to cease to love them, and do them good.
In love; not out of any carnal affection, or for our own advantage, but out of love, which is wont to make men patient and long-suffering, 1Co 13:4.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2, 3. lowlinessIn classicGreek, the meaning is meanness of spirit: the Gospelhas elevated the word to express a Christian grace, namely, theesteeming of ourselves small, inasmuch as we are so; the thinkingtruly, and because truly, therefore lowlily, of ourselves [TRENCH].
meeknessthat spirit inwhich we accept God’s dealings with us without disputing andresisting; and also the accepting patiently of the injuries done usby men, out of the thought that they are permitted by God for thechastening and purifying of His people (2Sa16:11; compare Gal 6:1;2Ti 2:25; Tit 3:2).It is only the lowly, humble heart that is also meek(Col 3:12). As “lowlinessand meekness” answer to “forbearing one another in love”(compare “love,” Eph 4:15;Eph 4:16), so “long-suffering”answers to (Eph 4:4)”endeavoring (Greek, ‘earnestly‘ or ‘zealouslygiving diligence‘) to keep (maintain) the unity of the Spirit(the unity between men of different tempers, which flows from thepresence of the Spirit, who is Himself ‘one,’ Eph4:4) in (united in) the bond of peace” (the “bond”by which “peace” is maintained, namely, “love,”Col 3:14; Col 3:15[BENGEL]; or, “peace”itself is the “bond” meant, uniting the members of theChurch [ALFORD]).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
With all lowliness and meekness,….. In the exercise of humility, which shows itself in believers, in entertaining and expressing the meanest thoughts of themselves, and the best of others; in not envying the gifts and graces of others, but rejoicing at them, and at every increase of them; in a willingness to receive instruction from the meanest saints; in submission to the will of God in all adverse dispensations of Providence; and in ascribing all they have, and are, to the grace of God: and so to behave, is to walk agreeably to their calling of God; and what the consideration of that may engage them to, when they serve the low estate and condition out of which they are called, in which they were before calling: and that in effectual calling they have nothing but what they have received; and that others are called with the same calling that they are: and to walk humbly before God and man, is to walk according to the will of God that calls; and it is walking as Christ walked, who is meek, and lowly; and is agreeable to the blessed Spirit, one of whose fruits is meekness; and is what is very ornamental to the saints, and is well pleasing in the sight of God.
With longsuffering; bearing much and long with the infirmities of each other; without being easily provoked to anger by any ill usage; and not immediately meditating and seeking revenge for every affront given, or injury done; and so to walk, is to walk worthy of the grace of calling, or agreeable to it, to God that calls by his grace, who is longsuffering both with wicked men, and with his own people.
Forbearing one another in love; overlooking the infirmities of one another, forgiving injuries done, sympathizing with, and assisting each other in distressed circumstances, the spring of all which should be love; by that saints should be moved, influenced, and engaged to such a conduct, and which should be so far attended to, as is consistent with love; for so to forbear one another, as to suffer sin to be on each other, without proper, gentle, and faithful rebukes for it, is not to act in love.
Fuente: John Gill’s Exposition of the Entire Bible
| Exhortation to Unity; Persuasives to Unity. | A. D. 61. |
2 With all lowliness and meekness, with longsuffering, forbearing one another in love; 3 Endeavouring to keep the unity of the Spirit in the bond of peace. 4 There is one body, and one Spirit, even as ye are called in one hope of your calling; 5 One Lord, one faith, one baptism, 6 One God and Father of all, who is above all, and through all, and in you all. 7 But unto every one of us is given grace according to the measure of the gift of Christ. 8 Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. 9 (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10 He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: 14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; 15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: 16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.
Here the apostle proceeds to more particular exhortations. Two he enlarges upon in this chapter:–To unity an love, purity and holiness, which Christians should very much study. We do not walk worthy of the vocation wherewith we are called if we be not faithful friends to all Christians, and sworn enemies to all sin.
This section contains the exhortation to mutual love, unity, and concord, with the proper means and motives to promote them. Nothing is pressed upon us more earnestly in the scriptures than this. Love is the law of Christ’s kingdom, the lesson of his school, the livery of his family. Observe,
I. The means of unity: Lowliness and meekness, long-suffering, and forbearing one another in love, v. 2. By lowliness we are to understand humility, entertaining mean thoughts of ourselves, which is opposed to pride. By meekness, that excellent disposition of soul which makes men unwilling to provoke others, and not easily to be provoked or offended with their infirmities; and it is opposed to angry resentments and peevishness. Long-suffering implies a patient bearing of injuries, without seeking revenge. Forbearing one another in love signifies bearing their infirmities out of a principle of love, and so as not to cease to love them on the account of these. The best Christians have need to bear one with another, and to make the best one of another, to provoke one another’s graces and not their passions. We find much in ourselves which it is hard to forgive ourselves; and therefore we must not think it much if we find that in others which we think hard to forgive them, and yet we must forgive them as we forgive ourselves. Now without these things unity cannot be preserved. The first step towards unity is humility; without this there will be no meekness, no patience, or forbearance; and without these no unity. Pride and passion break the peace, and make all the mischief. Humility and meekness restore the peace, and keep it. Only by pride comes contention; only by humility comes love. The more lowly-mindedness the more like-mindedness. We do not walk worthy of the vocation wherewith we are called if we be not meek and lowly of heart: for he by whom we are called, he to whom we are called, was eminent for meekness and lowliness of heart, and has commanded us therein to learn of him.
II. The nature of that unity which the apostle prescribes: it is the unity of the Spirit, v. 3. The seat of Christian unity is in the heart or spirit: it does not lie in one set of thoughts, nor in one form and mode of worship, but in one heart and one soul. This unity of heart and affection may be said to be of the Spirit of God; it is wrought by him, and is one of the fruits of the Spirit. This we should endeavour to keep. Endeavouring is a gospel word. We must do our utmost. If others will quarrel with us, we must take all possible care not to quarrel with them. If others will despise and hate us, we must not despise and hate them. In the bond of peace. Peace is a bond, as it unites persons, and makes them live friendly one with another. A peaceable disposition and conduct bind Christians together, whereas discord and quarrelling disband and disunite their hearts and affections. Many slender twigs, bound together, become strong. The bond of peace is the strength of society. Not that it can be imagined that all good people, and all the members of societies, should be in every thing just of the same length, and the same sentiments, and the same judgment: buy the bond of peace unites them all together, with a non obstante to these. As in a bundle of rods, they may be of different lengths and different strength; but, when they are tied together by one bond, they are stronger than any, even than the thickest and strongest was of itself.
III. The motives proper to promote this Christian unity and concord. The apostle urges several, to persuade us thereto.
1. Consider how many unities there are that are the joy and glory of our Christian profession. There should be one heart; for there is one body, and one spirit, v. 4. Two hearts in one body would be monstrous. If there be but one body, all that belong to that body should have one heart. The Catholic church is one mystical body of Christ, and all good Christians make up but one body, incorporated by one charter, that of the gospel, animated by one Spirit, the same Holy Spirit who by his gifts and graces quickens, enlivens, and governs that body. If we belong to Christ, we are all actuated by one and the same Spirit, and therefore should be one. Even as you are called in one hope of your calling. Hope is here put for its object, the thing hoped for, the heavenly inheritance, to the hope of which we are called. All Christians are called to the same hope of eternal life. There is one Christ that they all hope in, and one heaven that they are all hoping for; and therefore they should be of one heart. One Lord (v. 5), that is, Christ, the head of the church, to whom, by God’s appointment, all Christians are immediately subject. One faith, that is, the gospel, containing the doctrine of the Christian faith: or, it is the same grace of faith (faith in Christ) whereby all Christians are saved. One baptism, by which we profess our faith, being baptized in the name of the Father, Son, and Holy Ghost; and so the same sacramental covenant, whereby we engage ourselves to the Lord Christ. One God and Father of all, v. 6. One God, who owns all the true members of the church for his children; for he is the Father of all such by special relation, as he is the Father of all men by creation: and he is above all, by his essence, and with respect to the glorious perfections of his nature, and as he has dominion over all creatures and especially over his church, and through all, by his providence upholding and governing them: and in you all, in all believers, in whom he dwells as in his holy temple, by his Spirit and special grace. If then there be so many ones, it is a pity but there should be one more–one heart, or one soul.
2. Consider the variety of gifts that Christ has bestowed among Christians: But unto every one of us is given grace according to the measure of the gift of Christ. Though the members of Christ’s church agree in so many things, yet there are some things wherein they differ: but this should breed no difference of affection among them, since they are all derived from the same bountiful author and designed for the same great ends. Unto every one of us Christians is given grace, some gift of grace, in some kind or degree or other, for the mutual help of one another. Unto every one of us ministers is given grace; to some a greater measure of gifts, to others a less measure. The different gifts of Christ’s ministers proved a great occasion of contention among the first Christians: one was for Paul, and another for Apollos. The apostle shows that they had no reason to quarrel about them, but all the reason in the world to agree in the joint use of them, for common edification; because all was given according to the measure of the gift of Christ, in such a measure as seemed best to Christ to bestow upon every one. Observe, All the ministers, and all the members of Christ, owe all the gifts and graces that they are possessed of to him; and this is a good reason why we should love one another, because to every one of us is given grace. All to whom Christ has given grace, and on whom he has bestowed his gifts (though they are of different sizes, different names, and different sentiments, yet), ought to love one another. The apostle takes this occasion to specify some of the gifts which Christ bestowed. And that they were bestowed by Christ he makes appear by those words of David wherein he foretold this concerning him (Ps. lxviii. 18), Wherefore he saith (v. 8), that is, the Psalmist saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. David prophesied of the ascension of Christ; and the apostle descants upon it here, and in the three following verses. When he ascended up on high. We may understand the apostle both of the place into which he ascended in his human nature, that is, the highest heavens, and particularly of the state to which he was advanced, he being then highly exalted, and eminently glorified, by his Father. Let us set ourselves to think of the ascension of Jesus Christ: that our blessed Redeemer, having risen from the dead, in gone to heaven, where he sits at the right hand of the Majesty on high, which completed the proof of his being the Son of God. As great conquerors, when they rode in their triumphal chariots, used to be attended with the most illustrious of their captives led in chains, and were wont to scatter their largesses and bounty among the soldiers and other spectators of their triumphs, so Christ, when he ascended into heaven, as a triumphant conqueror, led captivity captive. It is a phrase used in the Old Testament to signify a conquest over enemies, especially over such as formerly had led others captive; see Judges v. 12. Captivity is here put for captives, and signifies all our spiritual enemies, who brought us into captivity before. He conquered those who had conquered us; such as sin, the devil, and death. Indeed, he triumphed over these on the cross; but the triumph was completed at his ascension, when he became Lord over all, and had the keys of death and hades put into his hands. And he gave gifts unto men: in the psalm it is, He received gifts for men. He received for them, that he might give to them, a large measure of gifts and graces; particularly, he enriched his disciples with the gift of the Holy Ghost. The apostle, thus speaking of the ascension of Christ, takes notice that he descended first, v. 9. As much as if he had said, “When David speaks of Christ’s ascension, he intimates the knowledge he had of Christ’s humiliation on earth; for, when it is said that he ascended, this implies that he first descended: for what is it but a proof or demonstration of his having done so?” Into the lower parts of the earth; this may refer either to his incarnation, according to that of David, Ps. cxxxix. 15, My substance was not hidden from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth; or, to his burial, according to that of Ps. lxiii. 9, Those that seek my soul to destroy it shall go into the lower parts of the earth. He calls his death (say some of the fathers) his descent into the lower parts of the earth. He descended to the earth in his incarnation. He descended into the earth in his burial. As Jonas was three days and three nights in the whale’s belly, so was the Son of man in the heart of the earth. He that descended is the same also that ascended up far above all heavens (v. 10), far above the airy and starry (which are the visible) heavens, into the heaven of heavens; that he might fill all things, all the members of his church, with gifts and graces suitable to their several conditions and stations. Observe, Our Lord humbled himself first, and then he was exalted. He descended first, and then ascended. The apostle next tells us what were Christ’s gifts at his ascension: He gave some apostles, c., <i>v. 11. Indeed he sent forth some of these before his ascension, Matt. x. 1-5. But one was then added, Acts i. 26. And all of them were more solemnly installed, and publicly confirmed, in their office, by his visibly pouring forth the Holy Ghost in an extraordinary manner and measure upon them. Note, The great gift that Christ gave to the church at his ascension was that of the ministry of peace and reconciliation. The gift of the ministry is the fruit of Christ’s ascension. And ministers have their various gifts, which are all given them by the Lord Jesus. The officers which Christ gave to his church were of two sorts–extraordinary ones advanced to a higher office in the church: such were apostles, prophets, and evangelists. The apostles were chief. These Christ immediately called, furnished them with extraordinary gifts and the power of working miracles, and with infallibility in delivering his truth; and, they having been the witnesses of his miracles and doctrine, he sent them forth to spread the gospel and to plant and govern churches. The prophets seem to have been such as expounded the writings of the Old Testament, and foretold things to come. The evangelists were ordained persons (2 Tim. i. 6), whom the apostles took for their companions in travel (Gal. ii. 1), and sent them out to settle and establish such churches as the apostles themselves had planted (Acts xix. 22), and, not being fixed to any particular place, they were to continue till recalled, 2 Tim. iv. 9. And then there are ordinary ministers, employed in a lower and narrower sphere; as pastors and teachers. Some take these two names to signify one office, implying the duties of ruling and teaching belonging to it. Others think they design two distinct offices, both ordinary, and of standing use in the church; and then pastors are such as are fixed at the head of particular churches, with design to guide, instruct, and feed them in the manner appointed by Christ; and they are frequently called bishops and elders: and the teachers were those whose work it was also to preach the gospel and to instruct the people by way of exhortation. We see here that it is Christ’s prerogative to appoint what officers and offices he pleases in his church. And how rich is the church, that had at first such a variety of officers and has still such a variety of gifts! How kind is Christ to his church! How careful of it and of its edification! When he ascended, he procured the gift of the Holy Ghost; and the gifts of the Holy Ghost are various: some have greater, others have less measures; but all for the good of the body, which brings us to the third argument,
3. Which is taken from Christ’s great end and design in giving gifts unto men. The gifts of Christ were intended for the good of his church, and in order to advance his kingdom and interest among men. All these being designed for one common end is a good reason why all Christians should agree in brotherly love, and not envy one another’s gifts. All are for the perfecting of the saints (v. 12); that is, according to the import of the original, to bring into an orderly spiritual state and frame those who had been as it were dislocated and disjointed by sin, and then to strengthen, confirm, and advance them therein, that so each, in his proper place and function, might contribute to the good of the whole.–For the work of the ministry, or for the work of dispensation; that is, that they might dispense the doctrines of the gospel, and successfully discharge the several parts of their ministerial function.–For the edifying of the body of Christ; that is, to build up the church, which is Christ’s mystical body, by an increase of their graces, and an addition of new members. All are designed to prepare us for heaven: Till we all come, c., <i>v. 13. The gifts and offices (some of them) which have been spoken of are to continue in the church till the saints be perfected, which will not be till they all come in the unity of the faith (till all true believers meet together, by means of the same precious faith) and of the knowledge of the Son of God, by which we are to understand, not a bare speculative knowledge, or the acknowledging of Christ to be the Son of God and the great Mediator, but such as is attended with appropriation and affection, with all due honour, trust, and obedience.–Unto a perfect man, to our full growth of gifts and graces, free from those childish infirmities that we are subject to in the present world.–Unto the measure of the stature of the fulness of Christ, so as to be Christians of a full maturity and ripeness in all the graces derived from Christ’s fulness: or, according to the measure of that stature which is to make up the fulness of Christ, which is to complete his mystical body. Now we shall never come to the perfect man, till we come to the perfect world. There is a fulness in Christ, and a fulness to be derived from him; and a certain stature of that fulness, and a measure of that stature, are assigned in the counsel of God to every believer, and we never come to that measure till we come to heaven. God’s children, as long as they are in this world, are growing. Dr Lightfoot understands the apostle as speaking here of Jews and Gentiles knit in the unity of the faith and of the knowledge of the Son of God, so making a perfect man, and the measure of the stature of the fulness of Christ. The apostle further shows, in the following verses, what was God’s design in his sacred institutions, and what effect they ought to have upon us. As, (1.) That we henceforth be no more children, c. (<i>v. 14); that is, that we may be no longer children in knowledge, weak in the faith, and inconstant in our judgments, easily yielding to every temptation, readily complying with every one’s humour, and being at every one’s back. Children are easily imposed upon. We must take care of this, and of being tossed to and fro, like ships without ballast, and carried about, like clouds in the air, with such doctrines as have no truth nor solidity in them, but nevertheless spread themselves far and wide, and are therefore compared to wind. By the sleight of men; this is a metaphor taken from gamesters, and signifies the mischievous subtlety of seducers: and cunning craftiness, by which is meant their skilfulness in finding ways to seduce and deceive; for it follows, whereby they lie in wait to deceive, as in an ambush, in order to circumvent the weak, and draw them from the truth. Note, Those must be very wicked and ungodly men who set themselves to seduce and deceive others into false doctrines and errors. The apostle describes them here as base men, using a great deal of devilish art and cunning, in order thereunto. The best method we can take to fortify ourselves against such is to study the sacred oracles, and to pray for the illumination and grace of the Spirit of Christ, that we may know the truth as it is in Jesus, and be established in it. (2.) That we should speak the truth in love (v. 15), or follow the truth in love, or be sincere in love to our fellow-christians. While we adhere to the doctrine of Christ, which is the truth, we should live in love one with another. Love is an excellent thing; but we must be careful to preserve truth together with it. Truth is an excellent thing; yet it is requisite that we speak it in love, and not in contention. These two should go together–truth and peace. (3.) That we should grow up into Christ in all things. Into Christ, so as to be more deeply rooted in him. In all things; in knowledge, love, faith, and all the parts of the new man. We should grow up towards maturity, which is opposed to being children. Those are improving Christians who grow up into Christ. The more we grow into an acquaintance with Christ, faith in him, love to him, dependence upon him, the more we shall flourish in every grace. He is the head; and we should thus grow, that we may thereby honour our head. The Christian’s growth tends to the glory of Christ. (4.) We should be assisting and helpful one to another, as members of the same body, v. 16. Here the apostle makes a comparison between the natural body and Christ’s mystical body, that body of which Christ is the head: and he observes that as there must be communion and mutual communications of the members of the body among themselves, in order to their growth and improvement, so there must be mutual love and unity, together with the proper fruits of these, among Christians, in order to their spiritual improvement and growth in grace. From whom, says he (that is, from Christ their head, who conveys influence and nourishment to every particular member), the whole body of Christians, fitly joined together and compacted (being orderly and firmly united among themselves, every one in his proper place and station), by that which every joint supplies (by the assistance which every one of the parts, thus united, gives to the whole, or by the Spirit, faith, love, sacraments, c., which, like the veins and arteries in the body, serve to unite Christians to Christ their head, and to one another as fellow-members), according to the effectual working in the measure of every part (that is, say some, according to the power which the Holy Ghost exerts to make God’s appointed means effectual for this great end, in such a measure as Christ judges to be sufficient and proper for every member, according to its respective place and office in the body or, as others, according to the power of Christ, who, as head, influences and enlivens every member; or, according to the effectual working of every member, in communicating to others of what it has received, nourishment is conveyed to all in their proportions, and according to the state and exigence of every part) makes increase of the body, such an increase as is convenient for the body. Observe, Particular Christians receive their gifts and graces from Christ for the sake and benefit of the whole body. Unto the edifying of itself in love. We may understand this two ways:–Either that all the members of the church may attain a greater measure of love to Christ and to one another; or that they are moved to act in the manner mentioned from love to Christ and to one another. Observe, Mutual love among Christians is a great friend to spiritual growth: it is in love that the body edifies itself; whereas a kingdom divided against itself cannot stand.
Fuente: Matthew Henry’s Whole Bible Commentary
Lowiness – meekness. See on Mt 11:29; Mt 5:5.
Long – suffering. See on Jas 5:7.
Forbearing [] . See on Luk 9:41.
Fuente: Vincent’s Word Studies in the New Testament
1) “With all lowliness and meekness” (meta pases; peinophrosunes kai prautetos) With all (manner) of humility and meekness,” distinctive Christian graces to be cherished and followed, Gal 5:22-23. This expresses moral dispositions that should accompany Christian conduct to enrich Christian and church fellowship in every kind” or “All possible” lowliness, Rom 12:10.
2) “With longsuffering” (meta makrothumias) “With longsuffering: endurance and constancy, faithfulness in the presence of illness, misunderstanding, and trouble, Col 1:11; 2Ti 3:10; Rom 2:4; Jas 5:10.
3) “Forbearing one another in love” (anechomenoi allelon
en agape) “Forbearing one another or (learning to get along with one another) in love;” by which true discipleship is photographed; See Joh 13:34-35.
Fuente: Garner-Howes Baptist Commentary
2. With all humility. He now descends to particulars, and first of all he mentions humility The reason is, that he was about to enter on the subject of Unity, to which humility is the first step. This again produces meekness, which disposes us to bear with our brethren, and thus to preserve that unity which would otherwise be broken a hundred times in a day. Let us remember, therefore, that, in cultivating brotherly kindness, we must begin with humility. Whence come rudeness, pride, and disdainful language towards brethren? Whence come quarrels, insults, and reproaches? Come they not from this, that every one carries his love of himself, and his regard to his own interests, to excess? By laying aside haughtiness and a desire of pleasing ourselves, we shall become meek and gentle, and acquire that moderation of temper which will overlook and forgive many things in the conduct of our brethren. Let us carefully observe the order and arrangement of these exhortations. It will be to no purpose that we inculcate forbearance till the natural fierceness has been subdued, and mildness acquired; and it will be equally vain to discourse of meekness, till we have begun with humility.
Forbearing one another in love. This agrees with what is elsewhere taught, that “love suffereth long and is kind.” (1Co 13:4.) Where love is strong and prevalent, we shall perform many acts of mutual forbearance.
Fuente: Calvin’s Complete Commentary
(2) With all lowliness and meekness, with longsuffering.See Col. 3:12, where the same three qualities are dwelt upon, but there introduced by compassion and kindness. They seem to correspond almost exactly to the first, third, and fifth beatitudes of the Sermon on the Mount, in which the principle of love is wrought out in various forms (as in the other beatitudes the principle of righteousness): Blessed are the poor in spirit; Blessed are the meek; Blessed are the merciful. The word lowliness of mind is used by St. Paul only in the Epistles of the Captivity (Php. 2:3; Col. 2:18; Col. 2:23; Col. 3:12) and in the address to the Ephesian presbyters (Act. 20:19). It is, indeed, a word new coined in Christian terminology, and even the root from which it comes is mostly used by the heathen moralists in a bad sense (of meanness and slavishness), of which there is still a trace in Col. 2:18. Meekness is mostly gentlenessthe meek and quiet spirit (1Pe. 3:4)the natural, though not the invariable, fruit of humility, winning souls by its very absence of bitter self-assertion, and so inheriting the earth. Longsuffering is the manifestation of such meekness, with something of especial effort and struggle, in the bearing of injury.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(2) Eph. 4:7-11 pass from the unity of the Church to the diversity of graces and offices in its members, all being gifts of the ascended Lord, and results of that universal mediation which fills all things.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(2) From this general description of the regeneration of the soul out of the death of sin, in the Lord Jesus Christ, St. Paul now passes on to deal with special moral duties (Eph. 4:25-30)the casting out of falsehood, wrath, dishonesty, and impurity, which are the four typical sins forbidden in the four general Commandments of the Second Tablethe Ninth, the Sixth, the Eighth, and the Seventh. But he treats all with a marked and striking peculiarity of treatmentin relation to the great principle of unity in Christ, rather than in relation to a mans own nature or his individual responsibility to God. In this treatment he shows the vivid practical application of the characteristic doctrine of this Epistle.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(2, 3) Forbearing one another in love . . .The word rendered endeavouring is, in the original, a word expressing earnestness of thought and exertion to secure a thing not lightly obtained. (See 2Ti. 4:9-21; Heb. 4:11; 2Pe. 1:10.) It shows that St. Paul here passes from the negative aspects of love, summed up in forbearance, to the more positive and energetic enthusiasm for unity and peace. Love is in both aspects, the uniting bond of peace. In the parallel passage of Col. 3:14, it is put on over all else, and is the uniting bond of perfectness. In the celebrated thirteenth chapter of the First Epistle to Corinthians (Eph. 4:4-7) it is made to include long-suffering and kindness, and all forms of humility and gentleness. But, if it be real, it must necessarily pass into active energy; if it is to win the final beatitude of blessing to the peacemakers, it must labour for peace, and follow after the things which make for peace (Psa. 120:7; Rom. 14:19).
The unity of the Spirit is certainly the unity given by the indwelling of the Holy Ghost. This we cannot create, for it is the gift of God; but we can keep it: that is, cherish it, guard it, and make it effectual by love; and all experience proves that, if we would so keep it, we need the positive earnestness of exertion against evils without and within.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. With It must be specially noted that St. Paul here specifies the virtues conducive to the unity which he is preparing to enforce.
Lowliness The reverse of the love of “pre-eminence,” imputed by St. John to Diotrephes, (3Jn 1:9,) the greatest of all sources of dissension in Churches. Chrysostom truly says that it is a self-undervaluation, even under consciousness of higher worth. The greater the man, the truer the magnanimity that consents to become nothing in order to common unity.
Trench, Alford, and Eadie very inconsiderately deny this statement of Chrysostom; the last going even so far as to say that such a lowliness would be mere simulation. Not at all. The apostle does not prescribe a false intellectual self-estimate, or a pretended one. He prescribes a temper and a will, which, while truly conscious of an entire superiority in fact existing, is willing, for holy ends, to accept a lowly estimate or “a back seat.”
Meekness, with longsuffering As lowliness implies a cheerful submission to a lower rank, so meekness implies a serene self-possession under immediate insult or injury, and longsuffering a calm endurance under the pressure of permanent wrong. These are passive virtues, which paganism underrated, and Christianity, if it did not first transmute into virtues, did yet bring out into a new and beautiful lustre. Though passive virtues, they imply in their true nature greater strength of character, and greater real magnanimity, often, than the more showy and turbulent heroisms. Having these virtues in full possession, then forbearing one another will be easy. The forbearing will be the simple manifestation of the three antecedent graces of the heart. And when this forbearing is truly exercised, the true result is what the apostle is here preparing for, divine unity.
Fuente: Whedon’s Commentary on the Old and New Testaments
Eph 4:2. With long-suffering, As there is no copulative between meekness and long-suffering, it seems most natural to connect the latter with the following clause, with longsuffering forbearing one another in love. And if the exhortation be thus rendered, it will prevent the solecism, which would arise from connecting the word forbearing ( ) with , ye, in the verse before; to which we should be led, by our translation.
Fuente: Commentary on the Holy Bible by Thomas Coke
Eph 4:2 . . . . .] the characteristic dispositions accompanying this ; see Winer, p. 337 [E. T. 471], and with regard to , on Eph 1:8 ; it belongs to both substantives. On the subject-matter, comp. Mat 11:29 ; Col 3:12 . The opposite of humility : , Rom 12:16 ; Rom 11:20 ; 1Ti 6:17 ; , Gal 6:3 . On the notion of , gentleness , see Tittmann, Synon . p. 140.
.] is attached by Calvin, Estius, Zeltner, Calixtus, Baumgarten, Michaelis, Zachariae, Rckert, Holzhausen, Harless, Olshausen, to the following . But the very repetition of the preposition, to which appeal is made, most naturally points backwards, so that . appears as parallel to . . . ., inasmuch, namely, as Paul makes the general be followed by the special , and then gives to the latter the elucidation . . . Besides, ., if it belonged to ., would have an undue emphasis, since without long-suffering the would not exist at all; Col 3:12 f. Bengel and Matthies, following Theodoret and Oecumenius, have attached the whole . . . ., . to . But in this way we lose the gradual transition from the general . . . to the special . ., which under our construction is very naturally brought about.
. . ] The reciprocal forbearance in (ethical habit) love (comp. Rom 15:1 ; Gal 6:2 ) is the practical expression of the . Comp. Col 3:13 . It consists in the fact that we “aliorum infirmitates aequo animo ferimus, nec ob ea, quae nobis in proximo displicent, ab ejus amicitia recedimus, sed personam constanter amamus, etsi vitia in odio habeamus,” Calovius. The nominative of the participle (comp. Col 1:10 ) is put , because the logical subject of ., Eph 4:1 , is . See on Eph 3:18 ; comp. on 2Co 1:7 , and Pflugk, ad Eur. Hec. 970. Ignoring this familiar construction, Heinsius, Knatchbull, and Homberg have placed a full stop after Eph 4:1 , and then supplied estote to the participles a course, which would only be admissible if, as in Rom 12:9 , this concise, pregnant mode of expression were implied in the context.
] belongs to the preceding. On the thing itself, comp. 1Co 13:4 . Lachmann, Holzhausen, and Olshausen attach it to . The reason given by Olshausen, that, as the . is only a form of expression of love, could not belong to what precedes, would be set aside, even if it were in itself valid, by the correct separation of . from . And . ., taken alone , renders the discourse simply abrupt. How harmonious is the structure, when both participial clauses begin with the participle and close with the definitions attached by , in which definitions there is opened up the whole ethical domain ( love and peace ) to which the before-named special virtues belong (1Co 13 )!
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
2 With all lowliness and meekness, with longsuffering, forbearing one another in love;
Ver. 2. With all lowliness and meekness ] These are virtutes collectaneae, as Bernard calleth them, a pair of twin sisters, never asunder.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Eph 4:2 . : with all lowliness and meekness . Statement of moral dispositions which should attend their walk; conveying the idea of accompaniment, relation, association , while suggests closer conjunction, fellowship , especially a fellowship which helps . Krger ( Sprachl. , 68, 13, 1) puts the distinction thus “ denotes rather coherence , rather coexistence ” ( cf. Win.-Moult., pp. 470, 488). As in the case of (Eph 1:8 ), can mean only “all lowliness,” “all possible lowliness,” or “ every kind of lowliness,” not summa humilitas . The word is of very rare occurrence in non-biblical Greek, and when it does occur it has the sense of pusillanimity (Epictet., Diss., 3, 24, 56; Joseph., Jewish Wars , iv., 9, 2). It is not used in the OT; but in the NT it denotes one of the passive graces, unrecognised or repudiated in Grco-Roman ethics, which Christianity has glorified the lowliness of mind which springs from a true estimate of ourselves a deep sense of our own moral smallness and demerit ( cf. Act 20:19 ; Phi 2:3 ; Col 3:12 ; 1Pe 5:5 ; Col 2:18 ; Col 2:23 , of a false humility). , or better (TTrWH) in the later form and without iota subscript; cf. Buttm., Gram. of N. T. Greek , p. 26 (who regards the form as apparently “unknown to the language of the NT”); and Blass, Gram. of N. T. Greek , p. 7 (who thinks there is not sufficient evidence to decide between and ). It means more than modestia (Vulg.), mansuetudo , , gentleness , or equanimity , inasmuch as it has regard to our attitude towards God as well as towards men, and includes more than outward behaviour or natural disposition. It is a grace of the Spirit, the disposition of loving submissiveness in the first place to God and His dealings with us, and, as the consequence of that, of quiet restraint, mildness and patient abnegation of self in face of the provocations of others. It is a moral quality, therefore, with a far wider scope, a larger significance, a deeper and more vital relation to character than was thought of by the philosophers and moralists of the old world, who regarded it only as the opposite of , savageness (Plato, Symp. , 197 d ), , harshness (Arist., Hist. Anim. , ix., 1), or , roughness (Plut., De lib. ed. , 18); cf. Trench, Syn. , pp. 143, etc.; Schmidt, Synon. , 98, 2. : with long-suffering . This is best taken as an independent clause, which is developed in the following sentence. Some (Theod., Beng., etc.) attach both the ., etc., and the . to the clause. But this gives one long sentence, which obscures the transition from idea to idea and makes the several clauses less distinctive. Others (Calv., Harl., Rck., Ols., etc.) attach the . to ; but to make it part of that clause takes from the point of the and disturbs the balance of the clauses, in which we have first the general idea of worthiness of walk, then certain particulars involved in that, and then the further explanation (in the clause) of these various particulars or of the one last noticed. The term means both endurance or constancy in presence of illness and trouble (Col 1:11 ; 2Ti 3:10 ; Heb 6:12 ; Jas 5:10 ), and, as here ( cf. also Rom 2:4 ; Rom 9:2 ; 2Co 6:6 , etc.), the abnegation of revenge in presence of wrong the opposite of (Pro 16:32 ), (Jas 1:19 ), etc., and akin to (2Co 6:4 ; 2Co 6:6 ; Col 1:11 ; 2Ti 3:10 ; Jas 5:10-11 ). The word belongs to later Greek (Plut., Macc., etc.), and the LXX; but in neither has it the exact sense it gets in the NT. : forbearing one another in love . Explanation and application of the . By a natural and familiar irregularity which gives effect to the logic of the statement rather than to the construction the partic. reverts from the acc. to the nom. ( cf. Col 1:10 ; Krger, Sprachl. , 56, 9, 4). To attach (Orig., Lachm., Olsh., etc.) to the following is to make the abrupt and bare, and to disturb the harmonious form of the participial sentences. The duty of mutual forbearance is to be practised in love . It was to be a loving forbearance a forbearance having its motive, its inspiration, its life, in love.
Fuente: The Expositors Greek Testament by Robertson
With. App-104.
lowliness = humility of mind. See Act 20:19.
meekness. See 1Co 4:21.
forbearing = bearing with. See 2Co 11:1.
love. App-135.
Fuente: Companion Bible Notes, Appendices and Graphics
Eph 4:2. -, with-with) To these refer the two following participles, , , forbearing, endeavouring diligently, which, being in the nominative, depend on the preceding imperative implied, walk ye. [The man, who is affected, as he ought to be, with a sense of the Divine calling, will be found to be adorned with the virtues mentioned in this passage, 1Pe 3:9; Php 1:27.-V. g.]-, with all) To be construed also with meekness [] (as well as with , lowliness), Col 3:12-13.-, lowliness of mind) From a sense of grace, Rom 11:20.- , in love) In the bond of peace, Eph 4:3, corresponds to this expression. In love occurs again, Eph 4:15-16. And here, love is preached [inculcated]: faith, in Eph 4:5; hope, in Eph 4:4.
Fuente: Gnomon of the New Testament
Eph 4:2
Eph 4:2
with all lowliness-This is a low estimate of ones self, founded on the consciousness of guilt and weakness, and a consequent disposition to be low, unnoticed, and unpraised.
and meekness,-There is a natural connection between humility and meekness, and therefore they are here joined together as in so many other places. Meekness is that unresisting, uncomplaining disposition of mind which enables us to bear without irritation or resentment the faults and injuries of others. It lays hold on the sovereign will of God as our supreme good, and delights in absolutely and perfectly conforming itself thereto.
with longsuffering,-[This is an attendant of the Christian walk closely connected with the other two, but introduced by itself. It means not taking swift vengeance, not inflicting speedy punishment. It is meekness towards the sins of others, and the more difficult to exercise because justice seems at times to be against it. It is prompted by recalling that we were called when sinners, that all of our privileges are proofs of Gods long-suffering.]
forbearing one another-[This defines the walk still further, but is in reality a vicarious setting forth of how long-suffering is exhibited.]
in love;-[Love is an all-inclusive affection, embracing not only every other affection proper to its object, but all that is proper to be done to its object; for love spontaneously seeks to please its object, so in the case of men to God, it is the native well-spring of a voluntary obedience. It is, besides, the most personal of all affections. One may fear an event, one may hope an event, one may rejoice in an event; but one can love only a person. It is the tenderest, and most unselfish, the most divine of all affections.]
Fuente: Old and New Testaments Restoration Commentary
lowliness: Num 12:3, Psa 45:4, Psa 138:6, Pro 3:34, Pro 16:19, Isa 57:15, Isa 61:1-3, Zep 2:3, Zec 9:9, Mat 5:3-5, Mat 11:29, Act 20:19, 1Co 13:4, 1Co 13:5, Gal 5:22, Gal 5:23, Col 3:12, Col 3:13, 1Ti 6:11, 2Ti 2:25, Jam 1:21, Jam 3:15-18, 1Pe 3:15
forbearing: Mar 9:19, Rom 15:1, 1Co 13:7, Gal 6:2
Reciprocal: Gen 13:8 – brethren Exo 36:10 – General Exo 36:29 – coupled Isa 29:19 – meek Mat 5:5 – the meek Mar 9:50 – have peace Act 4:32 – the multitude 2Co 6:6 – knowledge Eph 1:4 – love Eph 5:2 – walk Phi 2:3 – but Col 1:11 – unto 1Th 5:14 – be 2Ti 2:24 – patient Tit 3:2 – gentle Tit 3:6 – abundantly Jam 3:13 – with meekness 1Pe 3:4 – a meek
Fuente: The Treasury of Scripture Knowledge
(Eph 4:2.) , , -With all lowliness and meekness, with long – suffering, forbearing one another in love. Col 3:12. is with-accompanied with-visible manifestation. Winer, 47, h. On see Eph 1:8. Some suppose the various nouns in the verse to be connected with , but such a connection mars the harmony and development of thought, as it rises from general to special counsel.
is lowliness of mind, opposed to . Rom 12:16. It is that profound humility which stands at the extremest distance from haughtiness, arrogance, and conceit, and which is produced by a right view of ourselves, and of our relation to Christ and to that glory to which we are called. It is ascribed by the apostle to himself in Act 20:19. It is not any one’s making himself small- -as Chrysostom supposes, for such would be mere simulation. Every blessing we possess or hope to enjoy is from God. Nothing is self-procured, and therefore no room is left for self-importance. This modesty of mind, says Chrysostom, is the foundation of all virtue- , Trench, Synon. 43; Tittmann, De Syn. p. 140.
is meekness of spirit in all relations, both toward God and toward man-which never rises in insubordination against God nor in resentment against man. It is a grace ascribed by the Saviour to Himself (Mat 11:29), and ascribed to him by the apostle. 2Co 10:1; Gal 5:23. It is not merely that meekness which is not provoked and angered by the reception of injury, but that entire subduedness of temperament which strives to be in harmony with God’s will, be it what it may, and, in reference to men, thinks with candour, suffers in self-composure, and speaks in the soft answer which turneth away wrath. For some differences in spelling the word, see Passow, sub voce, and Lobeck, ad Phrynich. p. 403. The form adopted is found only in B and E, but it seems supported by the analogy of the Alexandrian spelling.
The preposition is repeated before the next noun, , and this repetition has led Estius, Rckert, Harless, Olshausen, and Stier to connect it with in the following clause. We see no good ground for this construction. On the contrary, has to qualify it, and needs not , which, from its position, would then be emphatic. Some, like Lachmann and Olshausen, feeling this, join as unwarrantably to the following verse. The first two nouns are governed by one preposition, for they are closely associated in meaning, the meekness being after all only a phrase of the lowliness of mind, and resting on it. But the third noun is introduced with the preposition repeated, as it is a special and distinct virtue-a peculiar result of the former two-and so much, at the same time, before the mind of the apostle, that he explains it in the following clause.
-long-suffering, is opposed to irritability, or to what we familiarly name shortness of temper (Jam 1:19), and is that patient self-possession which enables a man to bear with those who oppose him, or who in any way do him injustice. He can afford to wait till better judgment and feeling on their part prevail, 2Co 6:6; Gal 5:22; 1Ti 1:16; 2Ti 4:2. In its high sense of bearing with evil, and postponing the punishment of it, it is ascribed to God, Rom 2:4; Rom 9:22. The participle is in the nominative, and the anacolouthon is easily explained from the connection with the first verse. An example of a similar change is found in Eph 3:18. Winer, 63, 2. It is useless, with Heinsius and Homberg, to attempt to supply the imperative mood of the verb of existence-Be ye forbearing one another. , in the middle voice, is to have patience with, that is, to hold oneself up till the provocation is past. Col 3:13. Verbs of its class govern the genitive. Khner, 539. describes the spirit in which such forbearance was to be exercised. Retaliation was not to be allowed; all occasionally needed forbearance, and all were uniformly to exercise it. No acerbity of temper, sharp retort, or satirical reply was to be admitted. As it is the second word which really begins the strife, so, where mutual forbearance is exercised, even the first angry word would never be spoken. And this mutual forbearance must not be affected coolness or studied courtesy; it must have its origin, sphere, and nutriment in love-in the genuine attachment that ought to prevail among Christian disciples. OEcumenius justly observes- , .
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Eph 4:2. Lowliness and meekness are virtually the same in meaning, but when used in combination, the first pertains to the state of mind and the second denotes the manner of approach. The phrase as a whole denotes a spirit of humility, which is indicated by the rest of the verse. Longsuffering does not indicate the least degree of compromise where principles of right and wrong are involved. It means patience in dealing with those who are uninformed and who thereby are led to make things unpleasant for others. Forbearing means about the same thing, and the apostle names the motive that will cause Christians to treat each other as he has been instructing them to do, and such motive is accounted for by the fact they have love for each other.
Fuente: Combined Bible Commentary
Eph 4:2. With all lowliness and meekness. These two attendants of the Christian walk are closely joined. The former is humility: the esteeming ourselves small, inasmuch as we are so; the thinking truly, lowlily of ourselves (French). How welt adapted Christian privilege is to produce this state of mind the believers experience shows (comp. chap. Eph 3:8 and similar passages). As we receive all of Christs grace, we feel our unworthiness. In one aspect it is the basis of all Christian virtue. Meekness is a gentleness, resting on lowliness, humble submission to God, and a consequent mildness toward men as His instruments, as if to say: Have I been helped, then I do not know who should not be helped (Braune). All, i.e., every kind of, qualifies both words.
With longsuffering. This is another attendant of the Christian walk, closely connected with the other two, but introduced by itself. The phrase should not be joined with what follows. Longsuffering means, not taking swift vengeance, not inflicting speedy punishment, though it sometimes has the more general sense of forbearance. It is meekness toward the sins of others, and the more difficult to exercise be-cause justice seems at times to be against it is promoted by recalling that we were called when sinners, that all our privileges are proofs of Gods longsuffering.
Forbearing one another in love. This clause defines the walk still further, but is in reality a vivacious setting forth of how longsuffering is exhibited. One another suggests that each one who forbears gives occasion to others for forbearance.
In love. This is the element in which all true forbearance is manifested; without the Christian grace of love it degenerates into indifference, but love is longsuffering (1Co 13:4). The phrase should not be joined with what follows.
Fuente: A Popular Commentary on the New Testament
Having exhorted them to the practice of their general duty, namely, to walk worthy of their holy vocation, in the former verse; in these two verses he presses upon them more special and particular duties, the chief of which is the duty of Christian unity and concord; endeavouring to keep the unity of the Spirit.
The word signifies a diligent, industrious, and united endeavour, to preserve and keep, to support and maintain, to unity of the Spirit; that is, an union of heart and spirit, an unity of faith and doctrine, and unity of judgment and affection, amongst all the professors of Christianity.
Observe, 2. The means by which this duty may be performed, and the unity of the Spirit maintained; namely, in or by the bond of peace: a peacable disposition and temper, a peacable deportment and behaviour, is the bond or ligament which binds Christians together; whereas discord and division cuts that bond asunder.
Observe, 3. The special graces which the apostle recommends unto us, as excellent helps for preserving unity and peace; namely, humility, meekness, mutual forbearance.
1. Humility; With all lowliness Eph 4:2; that is, with all submissiveness of mind, and humble apprehensions of ourselves. What Tertullus said of Festus flatteringly, we may say of humility truly, By thee, O humility, we enjoy great quietness. The humble man is a peaceable man; only by pride cometh contention.
2. Meekness; which consists in a backwardness to provoke others, or to be provoked by others; as lowliness stood in opposition to pride, so meekness here stands in opposition to peevishness: With all lowliness and meekness.
3. Long-suffering and mutual forbearance; when Christians are so far from resenting every wrong, and revenging every injury that is offered to them, that they can bear with one another’s weaknesses, cover each other’s infirmities, pity one another’s failings, and pardon each other’s provocations. And this duty of mutual forbearance ought to proceed from a principle of love to each other; forbearing one another in love.
Fuente: Expository Notes with Practical Observations on the New Testament
Eph 4:2-3. With all lowliness Or humility of mind, having mean thoughts of yourselves because of your former sinfulness and guilt, depravity, weakness, and misery, and your unworthiness of that mercy which God hath exercised toward you; and meekness Maintaining calmness, serenity, and peace of mind, amid the infirmities and indiscretions of your Christian friends, and even amid the affronts and injuries of your enemies; with long-suffering Toward all men, whether saints or sinners, always possessing your souls in patience, and whatever provocations you receive, never seeking revenge, or yielding to resentment or ill-will toward any. Forbearing Greek, , bearing with; one another in love That is, out of a principle of love to God, your fellow-Christians, and all men; endeavouring, so far as in you lies, to keep the unity of the Spirit That mutual union, concord, and harmony, which is the fruit of the Spirit; in the bond of peace In a peaceable, kind, and affectionate disposition toward one another.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
With all lowliness and meekness, with longsuffering, forbearing one another in love;
Not only are we to walk properly we are to walk properly in the following areas:
a. “lowliness This term is also translated humble. One definition suggests realizing ones littleness. Knowing what you are in relation to God would be my thought of the word. Know who you are and relate to others in that manner.
Lowliness in classical Greek was related to meanness of spirit or a mean person, but the Scripture has given this word new meaning and relates to the realization of the low, or insignificance of one’s self in relation to the grand scheme of things. It is our self-realization that we are not as big a deal as we have made ourselves out to be in life.
If you don’t think that you are insignificant on the grand scale, understand that there are many things in nature that will out live you, such as trees, dirt, air, water, animal life etc. Even that computer you are reading this on will most likely outlive you – not as a computer maybe, but in its natural recyclable self it will be around much longer than you.
It is the value that God places on us that can be an encouragement to our lives, not how important we are to the world.
I recently had an eye operation and when I went in for a check up one of the staff asked how I was doing. I said that I was not impressed, that I couldn’t see very well. She immediately was in a huff, and took my glasses, popped a cover over my good eye and had me read the scale of letters. I did as good as I could to which she said, “You are reading five lines further down than you were yesterday when we started.” I replied that I wasn’t sure how she could say that since they hadn’t checked the day before. She increased her huff and said it was documented that on (gave the date) you were doing such and such. I reminded her that that date was not the day before that she had suggested, and that it had been with my glasses. It was obvious she was on the Doctor’s staff and that she was going to be right no matter how wrong she was.
A little humbleness will go a long way to assuring your proper personal relationships with people. We left on tolerable terms, but she made my visit to the doctor very uncomfortable – not what a doctor’s staff is supposed to do.
A little lowliness in church controversies would be quite helpful as well. Many church battles arise from the strong personalities that feel they are the superior.
I might add that when someone is not being as humble as they might it is not your sworn duty before God to lower them for Him either. The better path might be to allow the high-mindedness until a more opportune time to speak with the person.
If a person is dealing with someone that is not humble, it is easy to become less than humble yourself, so be careful how you react to high-mindedness – especially when relating to a doctor’s staff member 🙂 Being high-minded is not the cure for high-mindedness.
b. “meekness Meekness relates to gentleness or mildness. It is probably the opposite of boisterous or overbearing. Webster mentions that he believed that Christ was one of the few that suggested meekness as a quality. He mentioned that many of the philosophers failed to mention it as part of their life plan.
We knew a young couple that met at Bible College. The two were rather quiet and unassuming, yet were quite the students of the Word. They were seldom heard from except when they had a question for felt that they needed to challenge a teaching. They were a lot of fun, but they were overall, quite quiet in manner and life. I always thought of them as meek or mild people.
c. “with longsuffering – Patient, or slow to avenge are a couple of the uses of the term. One that is slow to act upon a wrong, someone that is slow to make a decision. No, this is not a proof text for procrastination. It is putting up with and putting up with for awhile more. Christ answered when asked how many times one should forgive to forgive seventy times seven – that is longsuffering.
d. “forbearing one another in love” – Forbearing relates to endure. It seems to be the next step up from longsuffering since it relates to putting up with for an extended period. It may relate to the person that has forgiven seventy times six times already and needs to forgive again.
It shouldn’t be a surprise that the term “love” is the agape or self-sacrificing love. If we are being longsuffering and forbearing, we are probably sacrificing some for peace and tranquility.
As we are walking with God, we are to do it with the humility of knowing who we are before Him, showing forth the meekness of the Lord Jesus Christ, and putting up with the actions of others to the point of forgiving them their wrongs in love. It is walking as we ought, it is walking as Jesus walked, and it is walking as God would have us walk.
I believe I have mentioned a pastor that was instrumental in my life many years ago. He went to be with the Lord recently, but he was the embodiment of these qualities. He almost exuded these qualities as he lived his life. I am sure he had some down moments, but in all the time I spent with him he had these qualities down pat. He was respected by saved and lost alike due to his manner and character.
It is this manner and character that Paul wants for all believers, not just pastors.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
4:2 {2} With all lowliness and meekness, with {b} longsuffering, forbearing one another in love;
(2) Secondly, he commends the meekness of the mind, which is demonstrated by bearing with one another.
(b) See Mat 18:25-27 .
Fuente: Geneva Bible Notes
Three virtues contribute to unity in the church. Humility is a proper assessment of oneself in God’s program.
"To face oneself is the most humiliating thing in the world." [Note: Barclay, p. 159.]
A humble Jew or Gentile would regard his ethnic counterpart as equal with himself, not as inferior or superior to himself. Gentleness is the opposite of self-assertion. A gentle person is one whose emotions are under control.
". . . meekness is a virtue of the strong, those who could exert force to get their own way but choose not to." [Note: Morris, p. 114.]
Meekness is "the absence of the disposition to assert personal rights, either in the presence of God or of men." [Note: G. G. Findlay, The Epistle of Paul to the Ephesians, p. 265.]
Patience is endurance even under affliction. When wronged, the patient person does not retaliate (cf. Gal 5:22; Col 1:11; Col 3:12; 2Ti 4:2).
"Makrothumia, patience, long-suffering is the spirit which bears insult and injury without bitterness and without complaint. It is the spirit which bears the sheer foolishness of men without irritation. It is the spirit which can suffer unpleasant people with graciousness and fools without complaint." [Note: Barcley, p. 163-64.]
Believers should practice all these virtues with loving forbearance toward one another (cf. Rom 2:4).