Exegetical and Hermeneutical Commentary of Ephesians 4:31

Let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you, with all malice:

31. all all ] Observe the uncompromising scope of the precept. Revolution in principle was to result in nothing short of revolution in temper and practice.

wrath anger ] The two original words occur together also Rom 2:8; Col 3:8; Rev 16:19; Rev 19:15 (“ the wrath of the anger of God”). The word rendered “wrath” denotes rather the acute passion, and the other the chronic. See Trench, Synonyms, xxxvi. There is no real contradiction here to Eph 4:26. The aim there was to limit the admission of anger only to the rare cases where it could be present “without sin.” Here the question is not of the exception but of the rule. Personal irascibility, personal feud and quarrel, were to be things past and gone out of Christian life.

clamour ] The violent assertion of rights and wrongs, real or supposed.

evil speaking ] Gr. blasphmia. Our word “blasphemy” is now confined to “evil speaking” against God and Divine things, but the Gr. word includes all kinds of slander and opprobrium. It is used (verb, noun, or adjective) of evil speaking against man, or human things, often in N.T.; e.g. 1Co 4:13 (A. V., “ defamed ”); 1Co 10:30; Col 3:8; Tit 3:2.

be put away ] Or, taken away. The verb is in the aorist imperative, enjoining a decisive act, a definite and total rejection of these phases of evil. Such an act, and the maintenance of its results, would be only possible “in Christ”; but so it could be done. See the parallel passage, Col 3:8, where the precept is as decisive and as inclusive as here.

malice ] The Gr. word sometimes bears the sense of “evil,” “ill,” in general; e.g. “ the evil ” of “ the day,” Mat 6:34. But where, as here, it forms one of a list of vices (cp. Rom 1:29; Col 3:8; Tit 3:3; 1Pe 2:1), it tends to mean the bitter and unjust habit of mind which we denote by malice. (See Trench, Synonyms, xi.) It is here mentioned last, as the deeper and more subtle sin of which those just mentioned are manifestations. Unkindness, in its inmost secret, is to be a thing cast out.

Fuente: The Cambridge Bible for Schools and Colleges

Let all bitterness – see the notes on Eph 4:2.

And wrath – The word here does not differ essentially from anger.

Anger – see the note on Eph 4:26. All cherished, unreasonable anger.

And clamour – Noise, disorder, high words; such as men use in a brawl, or when they are excited. Christians are to be calm and serious. Harsh contentions and strifes; hoarse brawls and tumults, are to be unknown among them.

And evil-speaking – Slander, backbiting, angry expressions, tale-bearing, reproaches, etc.

With all malice – Rather, with all evil – kakia. Every kind and sort of evil is to be put away, and you are to manifest only that which is good.

Fuente: Albert Barnes’ Notes on the Bible

Eph 4:31-32

And be ye kind one to another.

The temper for the times

I. The extent of the duty enforced. It is not enough to abstain from acts of an unfriendly or hostile nature, but we should ever cherish that mild and amiable disposition which looks upon all men as friends till by their ingratitude or moral delinquency they have shown themselves to be unworthy of our friendship or good esteem.

1. One who is kindly disposed, either by nature or by grace, will be at all times ready to do a good action for another, if it should lie in his power.

2. Kindliness of disposition will be evidenced in all classes by a prevailing tone of mind which indisposes us either to think evil, or to speak evil of our neighbours.

3. We may beneficially carry out the precept of the text, by adopting a kind and courteous tone of language in all the relations of daily life.

II. The precept of the text may further be urged.

1. From the consideration of that precious love which our Saviour exhibited in dying for us.

2. From the remembrance of that supreme mercy and compassion which our heavenly Father manifests, when for Christs sake He freely forgives us all the multiplied sins which we have committed against Him. (F. F. Statham, B. A.)

Remedies for evil speaking

The longer I live the more I feel the importance of adhering to the rules I have laid down for myself in relation to such matters.

1. To hear as little as possible to the prejudice of others.

2. To believe nothing of the kind till I am absolutely forced to it.

3. Never to drink in the spirit of one who circulates an ill report.

4. Always to moderate, as far as I can, the unkindness which is expressed toward others.

5. Always believe that, if the other side were heard, a very different account would be given of the matter.

Defective kindness

The kindness of some is too much like an echo; it returns exactly the counterpart of what it receives, and neither more nor less (Mat 5:46-47). (G. S. Bowes.)

Kindness defined

Kindness is civil behaviour, favourable treatment, or a constant and habitual practice of friendly offices and benevolent actions. (C. Buck.)

It may be defined as lighting our neighbours candle by our own, by which we lose nothing and impart something. (Anon.)

Different kinds of kindness

One man has kindness deep within him; and when the occasion comes, the rind or shell is cracked, and the kernel is found. Such a mans heart, too long clouded, like a sun in a storm-muffled day, shoots through some opening rift, and glows for a period in glory. But there are other natures that are always cloudless. With them, a cloud is the exception, shining is the rule. They rise radiant over the horizon; they fill the whole heavens with growing brightness, and all day long they overhang life, pouring down an undiminished flood of brightness and warmth. (H. W. Beecher.)

Memory of kindness

Among the Alps, when the day is done, and twilight and darkness are creeping over fold and hamlet in the valleys below, Mont Rosa and Mont Blanc rise up far above the darkness, catching from the retreating sun something of his light, flushed with rose colour, exquisite beyond all words or pencil or paint, glowing like the gate of heaven. And so past favours and kindnesses lift themselves up in the memory of noble natures, and long after the lower parts of life are darkened by neglect, or selfishness, or anger, former loves, high up above all clouds, glow with Divine radiance and seem to forbid the advance of night any further. (H. W. Beecher.)

Origin of the word kindness

The very word kindness comes from the cognate word, kinned, that is, one of the same kin or race; acknowledging and reminding us of the fact that all men are brethren–all of the same blood–and therefore they should all act as brethren. All who are of the same kindred should be kind. (G. S. Bowes.)

The power of kindness

A horse passing down the street in a stage suddenly stood still, and refused to go. He put down his forefoot and became as stubborn as a mule. The driver beat him with great severity, but the animal still refused to go. Finally, a respectable person, a passer-by, picked up a little hay and put it before the horse. He ate it, and the friend kindly patted him on the neck and coaxed him. In a minute or two the stubbornness was gone, and the horse, with driver, were on their way. So let parents, masters, teachers, ministers, try the hand and food of kindness with all stubborn souls with whom they may have to do. (John Bate.)

The influence of a kind spirit

I remember once a valued friend of mine, a barrister, now passed away, who spent his Sundays in visiting an hospital. He told me that on one occasion he sat down by the bedside of one of the very poorest, the most ignorant, and, without using the word in any offensive manner, one of the very lowest men he had ever seen in his life–a man whose English, had it been taken down, would have been the most complete and perfect dislocation of the Queens English that he ever heard. No word seemed to be in its right place. It seemed as if that which should have been a jointed and vertebrated sentence had been separated at every joint, and thrown together anyhow. My friend was a man of the most tender spirit–a man whose tender spirit radiated from one of the most striking faces I ever saw; and I can well understand how he looked when he sat down by that poor mans bed. He began first, as all should who visit She sick, to break ground on temporal matters, to sympathize with them on that which they can understand so well–their bodily sufferings–to show that we are not indifferent to what they are suffering as men; and then, after speaking a few kind words, he was proceeding to say something further for his Master, whom he so dearly loved, when he saw the mans face begin to work convulsively. The muscles quivered, and at last, lifting up the sheet, and drawing down his head, he threw the sheet over his face, burst into a violent flood of tears and sobbed aloud. My friend wisely waited till this store of grief was passed, and then the poor fellow emerged from under the clothes, his face bearing the traces of tears that had flowed down it. When he was able to speak, my friend asked him–What is it that has so touched you? I hope that I have not said anything that was painful to you. What can have moved you so much? And as well as the man could sob out, he sobbed out these words: Sir, you are the first man that ever spoke a kind word to me since I was born, and I cant stand it. (Champneys.)

The priest and the surgeon

Dupuytren was a famous surgeon, but brusque and unpolished. One day, as he re-entered his house, he found installed in the anteroom an old priest, who had long been waiting his return. What do you want of me? growled Dupuytren. I wish you to look at this, meekly replied the priest, taking off an old woollen cravat, which revealed upon the nape of his neck a hideous turnout. Dupuytren looked at it. Youll have to die with that, he coolly remarked. I thank you, doctor, simply replied the priest, replacing his cravat, and am much obliged to you for warning me, as I can prepare myself, as well as my poor parishioners, who love me very much. The surgeon, who was never astonished at great things, looked upon this priest, who received his death sentence unmoved, with amazement, and said: Come tomorrow, at eight oclock, to the Hotel Dieu and ask for me. The priest was prompt. The surgeon procured for him a special room, and in a months time the man went out cured. When leaving he took out of a sack thirty francs in small change. It is all I have to offer you, doctor, he said; I came here on foot from R–, in order to save this. The doctor looked at the money, smiled, and drawing a handful of gold from his pocket, put it in the bag with the thirty francs, saying, It is for your poor, and the priest went away. Some years later the celebrated doctor, feeling death to be near, bethought him of the good priest, and sent for him. He came, and Dupuytren received from him the last consolation, and died in his arms.

A kind deed

Now, boys, I will tell you how we can have some fun, said Charlie to his companions, who had assembled one bright moonlight evening for sliding, snowballing, and fun generally. What is it? asked several at once. You shall see, replied Charlie. Whos got a wood saw? I have. So have I, replied three of the boys. Get them, and you and Freddy and Nathan each get an axe, and I will get a shovel. Lets be back in fifteen minutes. The boys separated to go on their several errands, each wondering of what use wood saws, and axes, and shovels could be in the play. But Charlie was a favourite with all, and they fully believed in his promises, and were soon assembled again. Now, said he, Widow M. has gone to a neighbours to sit up with a sick child. A man hauled her some wood today, and I heard her tell him that unless she got someone to saw it tonight, she would not have anything to make a fire of in the morning. Now, we could saw and split that pile of wood just as easy as we could make a snow man on her doorstep, and when Mrs. M. comes home she will be most agreeably surprised. One or two of the boys objected, but the majority began to appreciate his fun, and to experience that inward satisfaction and joy that always results from well-doing. It was not a long and wearisome job for seven robust and healthy boys to saw, split, and pile up the widows half-cord of wood, and to shovel a good loath. And when they had done this, so great was their pleasure and satisfaction, that one of them, who objected at first, proposed they should go to a neighbouring carpenters shop, where plenty of shavings could be had for the carrying away, and each bring an armful. The proposition was readily acceded to; and, this done, they repaired to their several homes, more than satisfied with the fun of the evening. And the next morning, when the weary widow returned from watching by the sick bed, and saw what was done, she was pleasantly surprised; and afterwards, when a neighbour (who had, unobserved, witnessed the labours of the boys) told her how it was done, her fervent invocation, God bless the boys! was of itself, if they could have heard it, reward enough.

For Christs sake

This is the great argument of awakened sinners, when they seek mercy at Gods hands.

I. Gods argument for mercy. He forgives us for Christs sake.

1. Let us consider the force of this motive by which God is moved to forgive sinners.

(1) The first thing which will move us to do anything for anothers sake is his person, with its various additions of position and character. The excellence of a mans person has often moved others to high enthusiasm, to the spending of their lives; ay, to the endurance of cruel deaths for his sake. In the day of battle, if the advancing column wavered for a single moment, Napoleons presence made every man a hero. When Alexander led the van, there was not a man in all the Macedonian ranks who would have hesitated to lose his life in following him. For Davids sake the three mighties broke through the host, at imminent peril of their lives, to bring him water from the well of Bethlehem. Some men have a charm about them which enthralls the souls of other men, who are fascinated by them and count it their highest delight to do them honour. How shall I, in a fitting manner, lead you to contemplate the person of our Lord Jesus Christ, seeing that His charms as far exceed all human attractions as the sun outshines the stars! Yet this much I will be bold to say, that tie is so glorious that even the God of heaven may well consent to do ten thousand things for His sake. He is Almighty God, and at the same time all-perfect Man. In the surpassing majesty of His person lies a part of the force of the plea.

(2) A far greater power lies in near and dear relationship. The mother, whose son had been many years at sea, pined for him with all a mothers fondness. She was a widow, and her heart had but this one object left. One day there came to the cottage door a ragged sailor. He was limping on a crutch, and seeking alms. He had been asking at several houses for a widow of such-and-such a name. He had now found her out. She was glad to see a sailor, for never since her son had gone to sea had she turned one away from her door, for her sons sake. The present visitor told her that he had served in the same ship with her beloved boy; that they had been wrecked together and cast upon a barren shore; that her son had died in his arms, and that he had charged him with his dying breath to take his Bible to his mother–she would know by that sign that it was her son–and to charge her to receive his comrade affectionately and kindly for her sons sake. You may well conceive how the best of the house was set before the stranger. He was but a common sailor; there was nothing in him to recommend him. His weather-beaten cheeks told of service, but it was not service rendered to her; he had no claim on her, and yet there was bed and board, and the widows hearth for him. Why? Because she seemed to see in his eyes the picture of her son–and that Book, the sure token of good faith, opened her heart and her house to the stranger. Relationship will frequently do far more than the mere excellence of the person. Our God had but one begotten Son, and that Son the darling of His bosom. Oh, how the Father loved Him.

(3) The force of the words, For Christs sake, must be found deeper still, namely, in the worthiness of the person and of his acts. Many peerages have been created in this realm which descend from generation to generation, with large estates, the gift of a generous nation, and why? Because this nation has received some signal benefits from one man and has been content to ennoble his heirs forever for his sake. I do not think there was any error committed when Marlborough or Wellington were lifted to the peerage; having saved their country in war, it was right that they should be honoured in peace; and when, for the sake of the parents, perpetual estates were entailed upon their descendants, and honours in perpetuity conferred upon their sons, it was only acting according to the laws of gratitude. Let as bethink ourselves of what Jesus has done, and let us understand how strong must be that plea–for Jesus sake.

(4) If any stipulation has been made, then the terms, for His sake, become more forcible, because they are backed by engagements, promises, covenants.

(5) It tends very much to strengthen the plea for Christs sake, if it be well known that it is the desire of the person that the boon should be granted, and if, especially, that desire has been and is earnestly expressed. No, beloved, if I anxiously ask for mercy, Christ has asked for mercy for me long ago. There is never a blessing for which a believer pleads, but Christ pleads for it too; for He ever liveth to make intercession for us.

2. Pausing a minute, let us enumerate some few other qualifications of this plea by way of comfort to trembling seekers.

(1) This motive, we may observe, is with God a standing motive; it cannot change.

(2) Remember, again, that this is a mighty reason. It is not merely a reason why God should forgive little sins, or else it would be a slur upon Christ, as though He deserved but little.

(3) Then, brethren, it is a most clear and satisfactory, I was about to say, most reasonable reason, a motive which appeals to your own common sense. Can you not already see how God can be gracious to you for Christs sake? We have heard of persons who have given money to beggars, to the poor; not because they deserved it, but because they would commemorate some deserving friend. On a certain day in the year our Horticultural Gardens are opened to the public, free. Why, why should they be opened free? What has the public done? Nothing. They receive the boon in commemoration of the good Prince Albert. Is not that a sensible reason? Yes. Every day in the year the gates of heaven are opened to sinners free. Why? For Jesus Christs sake. Is it not a most fitting reason? If God would glorify His Son, how could He do better than by saying, For the sake of My dear Son, set the pearly gates of heaven wide open, and admit His chosen ones.

(4) This is the only motive which can ever move the heart of God.

II. The believers great motive for service.

1. We begin with a few hints as to what service is expected of us.

(1) One of the first things which every Christian should feel bound to do for Christs sake is to avenge His death. Avenge His death, says one, upon whom? Upon His murderers. And who were they? Our sins! our sins!

(2) Then, next, the Christian is expected to exalt his Masters name, and to do much to honour His memory, for Christs sake. You remember that queen, who, when her husband died, thought she could never honour him too much, and built a tomb so famous, that though it was only named from him, it remains, to this day, the name of every splendid memorial–the mausoleum. Now let us feel that we cannot erect anything too famous for the honour of Christ–that our life will be well spent in making His name famous. Let us pile up the unhewn stones of goodness, self-denial, kindness, virtue, grace; let us lay these one upon another, and build up a memorial for Jesus Christ, so that whosoever passes us by, may know that we have been with Jesus, and have learned of Him.

(3) And above all, for Jesus sake should be a motive to fill us with intense sympathy with Him. He has many sheep, and some of them are wandering; let us go after them, my brethren, for the Shepherds sake.

2. A few words, lastly, by way of exhortation on this point. Clear as the sound of a trumpet startling men from slumber, and bewitching as the sound of martial music to the soldier when he marches to the conflict, ought to be the matchless melody of this word. Review, my brethren, the heroic struggles of the Lords people, and here we turn to the brightest page of the worlds annals! Think of the suffering of Gods people through the Maccabean war! How marvellous was their courage when Antiochus Epiphanes took the feeblest among the Jews to constrain them to break the law, and found himself weak as water before their dauntless resolve. Aged women and feeble children overcame the tyrant. Their tongues were torn out; they were sawn asunder; they were broiled on the fire; they were pierced with knives; but no kind of torture could subdue the indomitable spirit of Gods chosen people. Think of the Christian heroism of the first centuries; remember Blandina tossed upon the horns of bulls and set in a red-hot iron chair; think of the martyrs given up to the lions in the amphitheatre, amidst the revilings of the Roman mob; dragged to their death at the heels of wild horses, or, like Marcus Arethusa, smeared with honey and stung to death by bees; and yet in which case did the enemy triumph? In none! They were more than conquerors through Him that loved them! And why? Because they did it all for Christs sake, and Christs sake alone. Think of the cruelty which stained the snows of the Switzers Alps, and the grass of Piedmonts Valleys, blood red with the murdered Waldenses and Albigenses, and honour the heroism of those who, in their deaths, counted not their lives dear to them for Christs sake. Walk this afternoon to your own Smithfield, and stand upon the sacred spot where the martyrs leaped into their chariot of fire, leaving their ashes on the ground, for Jesus sake. In Edinburgh, stand on the well known stones consecrated with covenanting gore, where the axe and the hangman set free the spirits of men who rejoiced to suffer for Christs sake. Remember those fugitives for Christs sake, meeting in the glens and crags of Scotias every hill, for Christs sake. They were daunted by nothing–they dared everything for Christs sake. Think, too, of what missionaries have done for Christs sake. With no weapon but the Bible, they have landed among cannibals, and have subdued them to the power of the gospel; with no hope of gain, except in the reward which the Lord has reserved for every faithful one, they have gone where the most enterprizing trader dared not go, passed through barriers impenetrable to the courage of men who sought after gold, but to be pierced by men who sought after souls. (C. H. Spurgeon.)

Forgiveness made easy

The heathen moralists, when they wished to teach virtue, could not point to the example of their gods, for, according to their mythologists, the gods were a compound of every imaginable, and, I had almost said, unimaginable, vice. Many of the classic deities surpassed the worst of men in their crimes: they were as much greater in iniquity as they were supposed to be superior in power.

I. The first word to think about is, for Christs sake. We use these words very often; but probably we have never thought of their force, and even at this time we cannot bring forth the whole of their meaning. What does it mean?

1. It means, surely, first, for the sake of the great atonement which Christ has offered.

2. God has forgiven us because of the representative character of Christ. God for Christs sake has accepted us in Him, has forgiven us in Him, and looks upon us with love infinite and changeless in Him.

3. Now go a little further. When we read, for Christs sake, it surely means for the deep love which the Father bears Him.

4. God forgives sin for the sake of glorifying Christ. Christ took the shame that He might magnify His Father, and now His Father delights to magnify Him by blotting out the sin.

II. What it is that has been done for us, for Christs sake. God, for Christs sake, hath forgiven you.

1. Pardon is not a prize to be run for, but a blessing received at the first step of the race.

2. This forgiveness is continuous.

3. It is most free.

4. It is full.

5. Eternal. God will never rake up our past offences, and a second time impute them.

6. Divine. There is such a truth, reality, and emphasis in the pardon of God as you can never find in the pardon of man; for though a man should forgive all you have done against him, yet it is more than you could expect that he should quite forget it; but the Lord says, Their sins and iniquities will I remember no more forever. If a man has played you false, although you have forgiven him, you are not likely to trust him again. But see how the Lord deals with His people, e.g., Peter, Paul.

III. A point of practice. Forgiving one another, even as God for Christs sake hath forgiven you. Now, observe how the apostle puts it. Does he say forgiving another? No, that is not the text, if you look at it. It is forgiving one another. One another! Ah, then that means that if you have to forgive today, it is very likely that you will yourself need to be forgiven tomorrow, for it is forgiving one another. It is turn and turn about, a mutual operation, a cooperative service. (C. H. Spurgeon.)

A forgiving spirit

Gods pardon of sinners is full and free and irreversible, all sin forgiven–forgiven, not because we deserve it; forgiven, every day of our lives; and, when once forgiven never again to rise up and condemn us. Now, because God has pardoned us, we should cherish a forgiving spirit, and be as ready to pardon others as He has been to remit our trespasses. His example at once enjoins imitation, and furnishes the pattern. And thus the offences of others are to be pardoned by us fully, without retaining a grudge; and freely, without any exorbitant equivalent; and when pardoned, they are not to be raked out of oblivion, and again made the theme of collision and quarrel. According to the imagery of our Lords parable, our sins toward God are weighty as talents, nay, weighty and numerous as ten thousand talents; while the offences of our fellows toward ourselves are trivial as pence, nay, as trivial and few as a hundred pence. If the master forgive the servant so far beneath him such an immense amount, will not the forgiven servant be prompted by the generous example to absolve his own fellow servant and equal from his paltry debt? (Mat 18:23-35). In fine, as God in Christ forgives sin, so believers in Christ, feeling their union to Him, breathing His Spirit, and doing homage to His law of love, learn to forgive one another. (J. Eadie, D. D.)

The forgiveness of God

The literal meaning of the words of the text in the original is, as God, in Christ, hath forgiven you. This is exactly what they say, and this gives us the right idea of the forgiveness of God, of God revealing Himself in Christ. Now, Gods forgiveness in Christ does not stand alone; but must be a part of that whole revelation of God which we have in Christ. Christ came to reveal Gods fatherhood, Gods love, Gods righteousness, Gods forgiveness–all as parts of one great whole, and all for the one high purpose of reconciling men to God, of bringing back to Him in love and faith those who had sinned against Him. In each part of the whole there is the reconciling element, which gives its character to the whole. In each there is something, the knowledge of which should bring us to God in love and trust. And this in forgiveness can only be its freeness and fulness. This character pervades all that Christ teaches us about forgiveness in His spoken words: it pervades all that He exemplified in His own deeds, down to that last hour when He said, with His failing breath, Father, forgive them, for they know not what they do. What is the object of all forgiveness? It is not to smooth over the sin, and make it of little account. It is not to remove the natural penalty or consequence from the sin, so that you may sin and yet not suffer. It is to gain the sinner; to win him back from evil to good, from the devil to God. It is for this end God forgives–forgives because of His eternal desire to save men from sin, and lead them to holiness. His forgiveness is not a new power or new aspect of character, evoked in Him by His Sons life or death or sacrifice. It is an eternal element of His Divine nature, revealing itself to us, through Christ, in whom all His will for our salvation was revealed. To anyone capable of amendment of life, in whom the powers of the endless life are not quenched, nothing can appeal so strongly, nothing can exert so quickening an influence, as the consciousness of being freely forgiven for past errors, as the knowledge that these at least are not kept up as a barrier between him and the Father to whom he would fain return. Let us lay hold of this free and full forgiveness, brethren. Let us not be occupied with the mere selfish anxiety to be delivered from the penalty of our sin; but let us rather be filled with the earnest hope to be reconciled to our Father, against whom we have trespassed; and, through the consciousness of His goodwill towards us, to be animated with such gratitude, love, and trust, as shall strengthen us against all temptation, and restrain us from all transgression. (H. R. Story, D. D.)

Forgiving one another

Kindness and forgiveness may be, and often are, natural virtues. But you at once take them out of the natural, and elevate them into the spiritual–you Christianize them, and the old commandment becomes the new–when you make this both the reason of the exercise and the measure of the degree–as God in Christ hath forgiven you. Now take care that you read this verse aright. I have often heard it quoted–I have read it often in books–as God for Christs sake will forgive you. But that is not the basis from which the apostles argument here, and his argument everywhere, springs. Even as God for Christs sake hath forgiven you. So that if you are not a forgiven man, the argument drops. How can a machine go, if you take out the mainspring? How can love in the heart of a man move aright, without its motive power? And what motive power can move a man to bear all he has to bear, and to do all he has to do, in such a world as this, but love? And where is love if you are not forgiven? Nobody really knows God till he is forgiven; and how shall a man practise love till he knows God? Is not all love, God? Here, then, we take our beginning. As a mathematician claims a certain first principle, and assumes it is granted, and calls it his axiom, so we make it our axiom, You are forgiven. I cannot carry on my reasoning a single step without that. Now, in the character of this forgiveness–which is the elementary principle of all religion–there are three points, which I would ask you to look at in detail.

1. It was originating. I mean, it was not you went forth to it; but it went forth to you. It was ready before you thought of it. It was ready before you were born. It sought you. At the best, you can do nothing but accept it.

2. It is universal. It cannot, in the nature of things, be partial. I mean, there is no such thing as being forgiven for one sin, while, at the same time, you are not forgiven for another sin. It is all or none. The blood of Christ never washes one sin out. The robe of Christ never covers one part of a man. Everything is forgiven.

3. The forgiveness is absolute. There is not a vestige of displeasure. There is no resurrection of forgiven sins. They shall never be mentioned any more. They are cast into the depths of the sea. O brethren! what an atmosphere of love we ought all to be living in, as many of you as know Christ. What a practical rule and measure we have, by which to draw our line, every day, into thousands of little acts and thoughts. It is simply this–How did God act to me, when He stood in a corresponding relation to me? But I ask, Is any one of us living up to that standard? I think not. Therefore let us now look at our measurement. You see there are three things God tells us to be: kind; tender-hearted; forgiving. I am not sure that I know the exact distinction which is intended between those three words; but, I think it is something like this:–Kindness, is an affectionate feeling, always going out into action. The Greek word used has something o! using or serving in it. A tender heart, is a soft, impressible state, which predisposes to think and act kindly. And forgiveness is that loving spirit, which, preferring to suffer rather than to pain, sees no fault in another because it is so conscious of its own. It is important to notice that the tender heart is placed between kindness and forgiveness–the keystone of the little sacred arch. Everything depends upon it–a soft, tender state of heart. Need I remind you, that everything in the world, every day, is tending to brush off the bloom, and leave the substance underneath hardened? But whoever wishes to be a real Christian must, at all times, and in all places, be jealously watchful to keep his heart tender. The great business of life, it seems to me, is to keep the heart tender. But how is it that we are not all kind, tender, and forgiving? There are many causes; but they resolve themselves into one–pride! pride! (J. Vaughan, M. A.)

Forgiveness, for Christs sake

What great matter, said a heathen tyrant to a Christian while he was beating him almost to death–What great matter did Christ ever do for you? Even this, answered the Christian, that I can forgive you, though you use me so cruelly.

The necessity of a forgiving spirit

In the Middle Ages, when the lords and knights were always at war with each other, one of them resolved to revenge himself on a neighbour who had offended him. It chanced that, on the very evening when he had made this resolution, he heard that his enemy was to pass near his castle, with only a very few men with him. It was a good opportunity to take his revenge, and he determined not to let it pass. He spoke of his plan in the presence of his chaplain, who tried in vain to persuade him to give it up. The good man said a great deal to the duke about the sin of what he was going to do, but in vain. At length, seeing that all his words had no effect, he said, My lord, since I cannot persuade yon to give up this plan of yours, you will at least come with me to the chapel, that we may pray together before you go? The duke consented, and the chaplain and he kneeled together in prayer. Then the mercy-loving Christian said to the revengeful warrior, Will you repeat after me, sentence by sentence, the prayer which our Lord Jesus Christ Himself taught to His disciples?I will do it, replied the duke. He did it accordingly. The chaplain said a sentence, and the duke repeated it, till he came to the petition, Forgive us our trespasses as we forgive them that trespass against us. There the duke was silent. My lord duke, you are silent, said the chaplain. Will you be so good as to continue to repeat the words after me, if you dare to do so: Forgive us our trespasses as we forgive them that trespass against us? I cannot, replied the duke. Well, God cannot forgive you, for He has said so. He Himself has given us this prayer. Therefore you must either give up your revenge or give up saying this prayer; for to ask God to pardon you as you pardon others is to ask Him to take vengeance on you for all your sins. Go now, my lord, and meet your victim. God will meet you at the great day of judgment. The iron will of the duke was broken. No, said he; I will finish my prayer. My God, my Father, pardon me; forgive me as I desire to forgive him who has offended me; lead me not into temptation, but deliver me from evil. Amen, said the chaplain. Amen, repeated the duke, who now understood the Lords Prayer better than he had ever done before, since he had learned to apply it to himself. (Preachers Lantern.)

Power of forgiveness

Some years ago a missionary was preaching in a chapel to a crowd of idol-loving Hindoos. He had not proceeded far in his sermon when he was interrupted by a strong native, who went behind the desk, intending to knock him down with his stick. Happily the blow aimed at the minister fell on his shoulder, and did him little, if any, injury. The congregation of hearers were, however, very angry with the offender, and they seized him at the very moment he was attempting to escape. Now, what shall I do with him? said the missionary to the people. Give him a good beating, answered some. I cannot do that, said he. Send him to the judge, cried others, and he will receive two years hard labour on the road. I cannot follow your advice, said the missionary again, and I will tell you why. My religion commands me to love my enemies, and to do good to them who injure me. Then turning to the man, he said, I forgive you from my heart; but never forget that you owe your escape from punishment to that Jesus whom you persecuted in me. The effect of this scene upon the Hindoos was most impressive. They wondered at it, and, unable any longer to keep silence, sprang on their feet and shouted, Victory to Jesus Christ! Victory to Jesus Christi (J. Pulsford.)

Complete forgiveness

It was said of Archbishop Cranmer, that the way to have him as ones friend was to do him an unkindness.

Conquered forgiveness

Samuel Harris, of Virginia, shortly after he had begun to preach, was informed by one of his debtors that he did not intend paying him the debt owed unless he sued him. Harris left the mans presence meditating. What shall I do? said he, for he badly wanted the money. Must I leave preaching and attend to a vexatious lawsuit. Perhaps a thousand souls may perish in the meantime. He turned aside into a wood and sought guidance in prayer. Rising from his knees, he resolved to hold the man no longer a debtor, and at once wrote out a receipt in full, which he sent by a servant. Shortly after the man met him, and demanded what he meant. I mean, said Harris, just what I wrote. But you know I never paid you, replied the debtor. True, Harris answered; and I know you said that you never would unless I sued. But, sir, I sued you at the court of heaven, and Christ has entered bail for you; I have therefore given you a discharge. But I insist matters shall not be left so, said the man. I am well satisfied, replied the other; Jesus will not fail me. I leave you to settle the account with Him at another day. Farewell! This operated so effectually on the mans conscience that in a few days he came and paid the debt. (H. T. Williams.)

John Wesley had a misunderstanding with his travelling companion, Joseph Bradford, which resulted in his saying overnight that they must part. In the morning Wesley inquired of him, Will you ask my pardon? No, said Bradbury. Then I will ask yours, said the great preacher. This broke Bradbury down, who melted under the speech and wept like a child. (Life of Wesley.)

A Christians forgiveness

After the death of Archbishop Tillotson a bundle of libels was found among his papers, on which he had written–These are libels; I pray God forgive the authors, as I do.

Forgiveness and restoration

I call to mind an occasion when the son of a Christian man was guilty of an act of disobedience in the home. Hearing of it, the father quietly but firmly said, Son, I am pained beyond measure at your conduct. How well, said that father, I remember his return from school at mid-day, his quiet knock at the study door, his clear tremulous utterance, Father, I am so ashamed of myself by reason of my conduct this morning. Refuse to restore him! said that father. Unhesitatingly I confess that I never loved my boy more than at that moment, nor did I ever more readily implant the kiss of forgiveness than at that instant. Refuse to restore him: disown him, have him leave the house, take another name, say that he had no place in the family–not my child! What blasphemy against humanity is this! And shall we dare to attribute such conduct to the Holy Father in heaven, who spared not His own Son, but freely delivered Him up for us all? (Henry Varley.)

Power of kindness

I have read that one of Dr. Guthries admirers was an old Scotch judge, who contributed a large sum to build a new church. But when the doctor left the Established Church, with the Free Church party, the judge was so much displeased that he ceased to call on him, and even refused to recognize him in the street. Twice the good doctor lifted his hat on meeting, but the judge gave no sign of recognition. The doctor said cheerily to himself, One more lifting of the hat, my lord, and then we are quits. One day a woman called at Dr. Guthries, begging for a seat in his church. The doctor said it was impossible to obtain one; all were engaged, and more than a score of applicants were waiting for a vacancy. She pleaded hard, but he saw no way to help her. At length she mentioned that she was housekeeper for Judge That changes the case, said the doctor. I would like to do him a favour for all his kindness to me in past days. You shall have a seat in my own pew. The woman left, after a profusion of thanks. The next morning there was a knock at the study door, and the judge entered. He came to thank the doctor for the kindness to his housekeepers after his own shabby behaviour, and to beg pardon for his foolish anger.

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 31. Let all bitterness] . It is astonishing that any who profess the Christian name should indulge bitterness of spirit. Those who are censorious, who are unmerciful to the failings of others, who have fixed a certain standard by which they measure all persons in all circumstances, and unchristian every one that does not come up to this standard, these have the bitterness against which the apostle speaks. In the last century there was a compound medicine, made up from a variety of drastic acrid drugs and ardent spirits, which was called Hiera Picra, , the holy bitter; this medicine was administered in a multitude of cases, where it did immense evil, and perhaps in scarcely any case did it do good. It has ever appeared to me to furnish a proper epithet for the disposition mentioned above, the holy bitter; for the religiously censorious act under the pretence of superior sanctity. I have known such persons do much evil in a Christian society, but never knew an instance of their doing any good.

And wrath] is more properly anger, which may be considered the commencement of the passion.

Anger] is more properly wrath-the passion carried to its highest pitch, accompanied with injurious words and outrageous acts, some of which are immediately specified.

And clamour] Loud and obstreperous speaking, brawling, railing, boisterous talk, often the offspring of wrath; all of which are highly unbecoming the meek, loving, quiet, sedate mind of Christ and his followers.

And evil speaking] . Blasphemy; that is, injurious speaking-words which tend to hurt those of whom or against whom they are spoken.

With all malice] . All malignity; as anger produces wrath, and wrath clamour, so all together produce malice; that is, settled, sullen, fell wrath, which is always looking out for opportunities to revenge itself by the destruction of the object of its indignation. No state of society can be even tolerable where these prevail; and, if eternity were out of the question, it is of the utmost consequence to have these banished from time.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Let all bitterness, and wrath, and anger; these all seem to relate to the inward affection, as the two following to the effects of it in the words.

Bitterness may imply a secret lurking displeasure at another, or rather a confirmed and permanent one;

wrath, the first boiling up of the passion, which affects the body in the commotion of the blood and spirits; and

anger, a greater height and paroxysm of the same passion, or an eager desire of revenge: see Col 3:8.

And clamour; such inordinate loudness as men in anger are wont to break out into in their words.

And evil speaking; either with respect to God or man, though the latter seems particularly meant here; railing, reviling, reproaching, &c., the ordinary effects of immoderate anger.

With all malice; maliciousness, or malignity of heart, in opposition to kindness and tenderness, Eph 4:32; see Rom 1:29; 1Co 5:8; 14:20; Tit 3:3.

Fuente: English Annotations on the Holy Bible by Matthew Poole

31. bitternessboth of spiritand of speech: opposed to “kind.”

wrathpassion for atime: opposed to “tender-hearted.” Whence BENGELtranslates for “wrath,” harshness.

angerlastingresentment: opposed to “forgiving one another.”

clamourcompared byCHRYSOSTOM to a horsecarrying anger for its rider: “Bridle the horse, and youdismount its rider.” “Bitterness” begets “wrath”;”wrath,” “anger”; “anger,” “clamor”;and “clamor,” the more chronic “evil-speaking,”slander, insinuations, and surmises of evil. “Malice” isthe secret root of all: “fires fed within, and not appearing toby-standers from without, are the most formidable” [CHRYSOSTOM].

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Let all bitterness,…. These words are a dehortation from several vices good men are liable to, by which the Spirit of God is grieved: “bitterness” sometimes designs the corruption of nature, which is the gall of bitterness, and bond of iniquity; and sometimes actual sins and transgressions, even those of God’s own people, which are evil and bitter things; and sometimes heretical doctrines, which are roots of bitterness; and sometimes sinful words spoken by the saints, one against another; and here perhaps it signifies, the first offence taken in the mind, against any person, upon any account, which should at once be put away, and not encouraged:

and wrath: heat of spirit, which follows upon bitterness, or upon the spirit being embittered and offended; see Eze 3:14.

And anger; a sinful one, cautioned against before, Eph 4:26.

And clamour and evil speaking; such as brawlings, contentions, contumelies, reproaches, slanders, c. arising from an embittered, wrathful, and angry disposition: these should all

be put away from you, with all malice being the deeds of the old man, unbecoming such as are born again, and grieving to the Spirit of God.

Fuente: John Gill’s Exposition of the Entire Bible

Bitterness (). Old word from (bitter), in N.T. only here and Acts 8:23; Rom 3:14; Heb 12:15.

Clamour (). Old word for outcry (Matt 25:6; Luke 1:42). See Col 3:8 for the other words.

Be put away (). First aorist passive imperative of , old verb, to pick up and carry away, to make a clean sweep.

Fuente: Robertson’s Word Pictures in the New Testament

Bitterness [] Bitter frame of mind Wrath. What is commanded in ver. 26 is here forbidden, because viewed simply on the side of human passion.

Anger [] Violent outbreak. See on Joh 3:36; Jas 5:7.

Clamor [] Outward manifestation of anger in vociferation or brawling.

Evil – speaking [] . See on Mr 7:22.

Malice [] . The root of all the rest. See on Jas 1:21.

Fuente: Vincent’s Word Studies in the New Testament

1) “Let all

(a) bitterness” (pasa pikria) “All bitterness, fretting, spitefulness, encompassing scope of emotional disposition toward a wrong attitude.

(b) “And wrath” (kai orge) “And wrath,” or provocation, an acute attack of passion or temperament, fury, Rom 12:19.

(c) “And anger” (kai thumos) “And anger,” a chronic, recurring passion of temperament, Neh 9:17; Pro 15:18; Pro 16:32.

(d) “And clamour” (kai krauge) “And clamour,” violent assertion of rights and wrongs, real or supposed, Pro 9:13.

(e) “And evil speaking” (kai blasphemia) “And blasphemy or evil speaking against one,” slanderous or injurious speech, intentional indignity or reviling heaped on a person or position of high honor or dignity, 1Ti 1:20; Jas 2:7.

(f) “Be put away from you “ (artheto aphhumon) “Let it removed from you all,” or carried away from you, set aside, Jas 3:8-16; Rom 2:8; Col 3:8-9.

(g) “With all malice” (sun pase kakia) “With all kinds of evil,” ill-will and malignity of attitude toward others. These five sins cannot be threshed out, beat to death, defended, or excused. In personal, family, church, and business life these are five sins to be “put aside,” confessed to God, not explained, not defended, not held in the heart or rolled on the tongue. Like filthy rags from putrefying sores, corrupt coverings from infectious leprosy, like unusable old clothes, they must simply be put off or laid aside. This is God’s way and God’s command, 1Pe 2:1; 1Co 5:8; 1Co 14:20.

SPEAKING EVIL OF NO MAN

“Is she a Christian?” asked a celebrated missionary in the East, of one of the converts who was speaking unkindly of a third party. “Yes. I think she is,” was the reply. “Well, then, since Jesus loves her in spite of that, what is it that you can’t?” The rebuke was felt, and the fault-finder instantly withdrew. Some days later the same party was speaking to the missionary in a similar spirit about another person. The same question was put — “is she a Christian?” In a half-triumphant tone, as if the speaker were beyond the reach of gunshot this time, it was answered, “I doubt if she truly is.” “Oh, then,” rejoined the missionary, “I think that you and I should feel such tender pity for her soul, as to make any harsher feeling about her quite impossible.”

–Fam. Treasures

Fuente: Garner-Howes Baptist Commentary

31. Let all bitterness. He again condemns anger; but, on the present occasion, views in connection with it those offenses by which it is usually accompanied, such as noisy disputes and reproaches. Between wrath and anger ( Θυμὸν καὶ ὀργὴν) there is little difference, except that the former denotes the power, and the latter the act; but here, the only difference is, that anger is a more sudden attack. The correction of all the rest will be greatly aided by the removal of malice. By this term he expresses that depravity of mind which is opposed to humanity and justice, and which is usually called malignity.

Fuente: Calvin’s Complete Commentary

(31) Let all bitterness.There is a similar enumeration in the parallel passage, Col. 3:8; and in all such catalogues in St. Pauls Epistles, while it is vain to seek for formal and elaborate system, there is always profound method and connection of idea. Here the first symptom of the temper forbidden is bitterness, or sharpnessa word seldom used, and generally in half-poetical passages (see Act. 8:23; Rom. 3:14; Heb. 12:15)that is, an acerbity of temper, ready to take offence and break out in anger. The next stage is wrath and anger, that is, passionate outburst, and the deeper anger of which it is at once effect and cause. (Comp. Rom. 2:8; Col. 3:8; Rev. 19:15.) In these the smouldering bitterness kindles into flame. The last stage is clamour and evil speakingclamour (used in this sense only here) being the loud fury of the first burst of wrath, passing into the more deliberate evil-speaking, as the temper cools down without losing its settled anger.

With all malice.All are various exhibitions of malicethat is, evil mindedness or malignitythe general disposition which is the opposite of goodness, graciousness, and sympathy. (Comp. Rom. 1:29; 1Co. 5:8; 1Co. 14:20; Jas. 1:21; 1Pe. 2:1.) By the law of human nature they rise out of this temper, and react upon it so as to intensify its bitterness. Both it generally, and they in particular, must be resisted and cast out.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

(3 a) In Eph. 4:31 to Eph. 5:2, he deals with malignity, as utterly unworthy of the love of God manifested to us in Jesus Christ.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

31. Bitterness The climax of wrathful terms in this verse, rising to clamour, sounds like a reminiscence of the uproar of the Ephesian mob. Acts 19.

Bitterness This is a permanent state of virulent temper, which easily swells up into wrath and then breaks forth in anger. Then may follow outcry or clamour of the individual or the mob. This is the way of a turbulent state of society, ready for tumult.

All This climactic rise of violence the Christian in Ephesus must put away. And this is, as Dr. Eadie happily styles it, “a genealogy of bad passions,” each begetting its successor to the end of the fierce chapter.

All Having their base and fountain in the final , (translated malice,) that is, badness, a full, deep, cherished depravity of nature, deepened by unrestrained indulgence. And this fearful Ephesian picture is an example to avoid, which our apostle will complete by a counter picture for a Christian Church in Ephesus in the following verse.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Let all bitterness and wrath, and anger and clamour, and railing, be put away from you with all malice, and you be kind one to another, tender-hearted, forgiving each other, even as God also in Christ forgave you.’

Paul now sums up this section by including further things to be avoided, the signs of the old man. ‘the man that they were’, and by directing them to reveal the new man, ‘the man that they now are’.

The signs of the old man are bitterness (pikria – bitterness, animosity, harshness, tartness of speech), wrath (thumos – anger, passion, rage, touchiness), anger (orge – indignation, wrath), clamour (krauge – shouting clamour, here arising from passion), railing (blasphemia – evil speaking, blasphemy). All these describe loss of the self-control, which is a fruit of the Spirit.

In contrast the signs of the new man are kindness, consideration for others, tender-heartedness, a forgiving spirit, a positive life of self-giving. And we are to be like this in the light of the fact that God, for Christ’s sake, forgave us and because we are now ‘in Him’. As Jesus said with regard to the prayer He taught His disciples, ‘if you do not forgive men their trespasses, neither will your Father forgive you your trespasses’ (Mat 6:15). Those who have been pardoned must not themselves regularly be finding fault.

‘Even as God also in Christ forgave you.’ With Paul everything in the end comes back to the cross. There we died with Christ, and there the old man was put to death. It is because we have been given hope that we must give others hope. And God in Christ forgave us so that we must be willing to forgive others. In this we are to be imitators of God (Eph 5:1).

Fuente: Commentary Series on the Bible by Peter Pett

Eph 4:31. Let all bitterness, &c. be put away “Do not passionately resent every trifle, nor bitterly inveigh, with all the licentiousness and keenness of satire, against those who have greatly injured you;for these things are most contrary to the nature of God, the genius of Christianity, and the character of its great Founder.” Such is the meaning of this verse, if we suppose each word to have a different idea annexed to it; but if they are only synonimous terms, the Apostle’s design in amassing them together might be to shew, that he would have them to be upon their guard against all the malevolent passions, and those outrages of speech and expression which they tend to produce. The like remark may be applied to many other passages of scripture, and particularly to those where all kinds of lewdness are forbidden in such a variety of phrase and language.

Inferences.If divine grace has taught us to know the hope of our calling, it will surely add great weight to the pathetic exhortations of this faithful servant and prisoner of Jesus Christ, to walk worthy of it. It will teach us that humility, meekness, and long-suffering, of which our divine Saviour was so glorious an example;an example, which should powerfully engage us to the exercise of that mutual forbearance, so well suiting those whom he has brought into so happy a state.

To incite us hereto, let us reflect”Do we not all, indeed, belong to one body, however called by different denominations? Have we not all (so far as we are truly called Christians) received one Spirit? Is there not one hope of our common callingeven that of dwelling together, in one and the same blissful world, with God, and with each other? Have we not one Lord, even Jesus Christ, to whom we all equally profess subjection; who has taught us one faith: who has instituted one baptism, and who has introduced and consecrated us to one God and Father of all?And what then are the considerations which should prevail so far as to divide us, when compared with such bonds of union as these?”

Let us all, therefore, in the name of this God, who is over all, who operates through all, and in us all; in the name of this one Saviour, and one Spirit,awful and endearing names! into which we were all baptized; let us charge it upon our own souls, that we not only do nothing, through a factious and uncharitable temper to divide his church, but that we study what we can to heal its breaches, and to promote its growth and edification. And let us pray that God would guide and prosper our endeavours for that purpose, and preserve our hearts in such a situation and temper, that we may stand continually willing to give up every temporal interest which may interfere with such a design; yea, and even to make our own blood, if such were the will of God, the cement of those wounds, with which a body thus intimately united to Christ has so long been bleeding almost to death.

Were we actually to give such a proof of our regard to it, what would it be in comparison of the infinite condescension and love of that Saviour, who for us descended to these lower regions of the earth, and dwelt for a while among the dead; and then triumphantly rising and ascending on high, led those enemies, who held us in captivity, themselves captive, as at his chariot-wheels; and having received gifts from men, scattered them down with such royal munificence, that he might fit his ministers for the offices to which he had called them.
These his ministers we are taught by this chapter to regard as the special gifts of his love to the church; and as such, let us adore him for them; not only for apostles, prophets, and evangelists, but also for pastors and teachers. And let us earnestly pray, that through the continued influences of that Spirit, which he has sent down from on high, holy men may, in every succeeding age, be so perfectly and completely fitted for the work of the ministry, that the body of Christ may be edified; that by this means we may all come to that union, to that strength, to that full maturity, to which, by calling us into the fellowship of the gospel, he intended to raise us.
In the mean time, while we are advancing towards it, may we rise above that childish weakness which would make us the sport of every wind of doctrine, and a prey to every artifice of designing men. Let us ever maintain a due regard to the united interests of truth and love, that our union with Christ may be secured, and our growth in him more happily and abundantly advanced.
And since we have learned Christ, since the light of his blessed gospel has been imparted to us, and we are no longer numbered among the heathen nations, let us not abandon ourselves to those irregularities of temper and life, for which even their ignorance will not be a sufficient excuse, since the light even of their obscure dispensation taught them to condemn and to abhor such courses.
There are deceitful lusts, according to which the old man is corrupt; let us be always on our guard against them, and labour after such a renovation as becomes our profession; and, in order to its being effectual, let us be earnestly solicitous to obtain it in the spirit of our mind; that we may shew its influence upon us, not merely by ceasing to do evil, but by learning, to the utmost of our power, to do good. Thus, let it be our care to put on the new man, to be partakers of a new and holy nature, and to be brought to the whole of that temper in all its branches, by which we shall resemble the blessed God, the bright Original of universal righteousness and holiness, and the great Model of perfection.

In consequence of this, remembering our relation to each other, let us speak the truth from our hearts; and upon all occasions let us treat others with the same candour and integrity with which we would ourselves desire to be treated. If anger or indignation rise, let it be only on just occasions, and in due proportion; and let us take care that it rest not in our bosoms; lest, by indulging it, we give place to the devil, and become like that malignant spirit.Let us be upright in our dealings; and, conscientiously avoiding the iniquitous practice of defrauding others, let generous and charitable sentiments always possess us; nor let those whose circumstances in life may constrain them to maintain themselves by their own manual labour, think that they may violate the strictest rules of honesty, or are dispensed with from all obligations to relieve others more necessitous than themselves. Whenever we engage in conversation, let us avoid every thing that may have the remotest tendency to corrupt discourse; and let us study what may improve and edify the minds of our hearers; embracing every opportunity of suggesting any thing that is good, and that may tend to minister grace, or to promote the more abundant exercise of it in the minds of those in whom it is already implanted.

Thus will the Spirit of God, that sacred Agent of Divine inspiration and sanctification, be delighted, instead of being grieved, as he so frequently is by the vain and foolish discourses of those who would be thought his temples. For his influences let us look, to dispose us to every good word and work, and seasonably to remind us of these plain but weighty admonitions, which, alas, are so little remembered by the generality of those who call themselves Christians, that one would imagine they had scarce ever read them.

The words in Eph 4:28 make up a complete sense, without depending on what goes before, or what follows after. They contain a confirmation and explication of the eighth commandment. For what the Apostle enjoins concerning labour and working with our hands, is no more than a necessary consequence of the command, “Thou shalt not steal.” For since all men are equal sharers in the wants and necessities of life, and the things which should supply these wants are unequally divided, so that some have more than enough, and some much less, it follows, that the necessities of the one must be supplied from the abundance of the other. Steal you must not, or give perhaps you will not. The only sure way then by which you can come at the things you want, is by purchase or exchange; and the only thing that a poor man can exchange is the work and labour of his hands; and therefore it follows, as a consequence of the law, that since you must not steal, you must work, and purchase, by your labour and industry, the things necessary for your support and subsistence. In all that rich men can do, they want the assistance of the poor; they cannot minister to themselves either in the wants, the conveniences, or the pleasures of life: so that the poor man has as many ways to support himself as the rich man has wants and desires; for the wants and desires of the rich must be served by the labours of the poor. But then the rich man has often very wicked desires, and often delights in sensual pleasures; and though to serve the rich be the poor man’s maintenance, yet in these cases the poor man must not serve him; and therefore the Apostle adds that he must labour, working with his hands the thing which is good. His poverty obliges him to serve man, and therefore he must work with his hands; and right reason, as well as religion, obliges him to serve God, and therefore he must work only the thing which is good. Labour is the business and employment of the poor; it is the work which God has given them to do; and therefore a man ought not to be satisfied with working merely as far as the wants of nature oblige him, and spending the rest of his time idly and wantonly: for if God has enabled him to gain more by his labour than his own wants, and the conveniences of life necessary to his station require, he then becomes a debtor to such duties as are incumbent on all to whom God has dispensed his gifts liberally. He must consider that he owes tribute to his Maker for the health that he enjoys; that there are others who want limbs to labour, or strength and understanding to arrive at the knowlege of any art or mystery, whereby to maintain themselves; and to these he is a debtor, out of the abundance of his strength, and health, and knowlege with which God has blessed him; and therefore he is obliged to labour, “working with his hands the thing which is good, that he may have to give to him that needeth.”

REFLECTIONS.1st, The Apostle addresses to them,

1. A general exhortation to walk worthy of their high vocation. I therefore, the prisoner of the Lord, suffering now for my fidelity to his gospel, beseech you, by every endearing argument, that ye walk worthy of the vocation wherewith ye are called, adorning, by your conversation, the doctrine of God our Saviour in all things.

2. He particularly exhorts them, (1.) to behave with all lowliness and meekness, in humble thoughts of themselves, and the mildest deportment towards others, with long-suffering passing by offences, and overlooking the infirmities of their brethren, forbearing one another in love, influenced by this divine principle, and patient towards all men. Note; True love, humility unfeigned, and approved meekness, are the most striking lineaments of the Christian’s character. (2.) In this manner endeavouring to keep the unity of the Spirit in the bond of peace, sweetly cemented together in holy fellowship, and the whole church being in perfect peace, no jarring discord should disturb the happy union.

3. He suggests the strongest motives to the practice which he recommends. There is one body, of which we are all members; and one Spirit, which actuates the whole; and therefore we cannot, if this be the case, but have the tenderest concern for, and closest union with, each other; even as ye are called in one hope of your calling, looking for the same inheritance in glory, and expecting to spend a blessed eternity in your Father’s house above. There is one Lord, the great Head of the church, and to whom they all owe duty and allegiance; one faith, the same gospel, and to be apprehended in the same way; one baptism, the sacramental right of admission into the kingdom of grace, wherein we are solemnly dedicated to Father, Son, and Holy Ghost: one God and Father of all, who stands in this endeared relation in a peculiar sense to all that are his children by faith in Jesus Christ; who is above all, exalted above all blessing and praise; and through all, dispensing his mighty influences through the whole mystical body; and in you all, making your hearts his temple;and therefore, being connected by ties so many and so engaging, we should be most closely united together in love, and appear as actuated by one soul.

4. The different gifts and graces bestowed on the members of the same body, far from producing any variance, should cement them the nearer, as they are given for the benefit of the whole. But unto every one of us is given grace, according to the measure of the gifts of Christ, who gives to each member his respective office and endowment, and dispenses severally, to all true believers, the grace suited to their place and station. Wherefore he saith, When he ascended up on high, he led captivity captive, triumphant over all his foes, having spoiled principalities and powers, and led Satan, sin, death, and hell, as vanquished enemies, bound to his chariot-wheels; and gave gifts unto men, the richest and most amazing gifts of his Spirit. Now that he ascended in this glorious manner, what is it that is herein intimated to us, but that he also descended first into the lower parts of the earth, humbling himself to take the human nature into personal union with himself, and then to lie down in the grave, making atonement for our sins. He that descended is the same divine Person, the Son of God, who ascended up far above all heavens to the state of the most transcendent dignity, enthroned in majesty on high, that he might fill all things, and abundantly dispense to every member of his church the gifts and graces needful for them. And he gave some apostles, to fill the highest stations in his church; and some prophets, to foretel by inspiration future events, and to expound the prophetic word; and some evangelists, who were generally employed in preaching the word; and some pastors and teachers, to take care of particular churches, and minister unto them in holy things: all which appointments to these several offices are designed for the perfecting of the saints, , to join them in firm union together, and carry on the work of grace begun in them to its perfection; till we all come in the unity of the faith, and of the knowlege of the Son of God, by means of the same blessed gospel, and by happy experience of the power and grace of the same adored Jesus, unto a perfect man, growing up to higher spiritual attainments, unto the measure of the stature of the fulness of Christ, when we shall bear his image complete: That we henceforth be no more children, weak in faith, and knowlege, and every grace, and consequently liable to be 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, and, by fair pretences, seduce the simple and unwary into their pernicious heresies and destructive ways; but, speaking the truth in love, may grow up into him in all things, which is the head, even Christ; which growth in grace the blessed gospel, through the power of Jesus, tends immediately to promote: from whom the whole body, fitly joined together as members to the living head, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, by that divine energy that is communicated from the life-giving Spirit of the Lord, maketh increase of the body unto the edifying of itself in love. Note; Truth from the heart should ever be spoken among Christians, and with that love which may gain it a more welcome reception.

2nd, Having recommended to them close union, he proceeds to inculcate purity of heart and life.
1. He warns them against the practices of the unconverted heathen. This I say therefore, and testify in the Lord, entreating, and solemnly in his name enjoining it upon you as members of his undefiled body, that ye henceforth walk not as other Gentiles walk, in their sinful, idolatrous, sensual courses, in the vanity of their mind, acting after the dictates of their vain and corrupted hearts; having the understanding darkened in all spiritual matters; alienated from the life of God, estranged from him who is the fountain of life, and averse to all his holy ways, through the ignorance that is in them, because of the blindness of their heart, rejecting every means of instruction, wilfully perverse and obstinate against the notices of his will, and resisting the convictions of their own consciences, not choosing to retain God with all their knowlege; who being past feeling, their hearts hardened in sin, have given themselves over unto lasciviousness, to work all uncleanness with greediness, abandoning themselves to every vile affection without restraint, and pursuing their guilty pleasures with insatiable desire.

2. Far otherwise was the lesson which the gospel had taught them. But ye have not so learned Christ, since ye have known his grace; you have been directed to a different spirit and conduct; if so be, or since that ye have heard him speaking in his word to your hearts, and have been taught by him, through the illumination and powerful energy of his Spirit, as the truth is in Jesus, even that pure unadulterated gospel which Jesus taught by his own ministry, and exemplified in his temper and conversation, whose bright example his living members delight to imitate: that ye put off, concerning the former conversation, the old man, that body of sin which was born with you: which is corrupt according to the deceitful lusts,lusts which promise much gratification in the indulgence, but fatally deceive the soul into endless perdition: and be renewed in the Spirit of your mind yet more and more in knowlege, grace, and holiness; and that ye put on the new man, be made partakers of a divine nature, and in spirit, temper, and conduct, quite changed from your former selves, as if you had been really different persons; which after God is created in righteousness and true holiness, after his own image, and by his own power. Wherefore, as those who are influenced by another spirit, beware of those sins to which you were formerly addicted; particularly,

(1.) Putting away lying in every instance, speak every man truth with his neighbour, without deceit or prevarication, paying the strictest regard to your word at all times, and in all circumstances, and preferring the endurance of the greater evils to the suggestion of the least falsehood: for we are members one of another, and therefore bound to use all simplicity and fidelity in our conversation with each other. Note; An habitual liar is infallibly a child of wrath. All Christ’s members desire ever to speak the truth from their heart.

(2.) Be ye angry, and sin not: for all anger is not in its own nature evil: but as we are so prone to exceed in our resentments, even where there is just cause for indignation, we must check the rising displeasure, and repress its workings: therefore, whatever cause is given for it, let not the sun go down upon your wrath; but hasten to calm any tumult which may have arisen, that it fix not in hatred, or rankle into malice and revenge: neither give place to the devil, who ever seeks to irritate the irascible nature which is in us, and to blow our passions into a flame. Note; There is scarcely a more besetting sin than anger, nor any against which we need be more habitually on our guard.

(3.) Let him that stole, steal no more, utterly abhorring all such iniquitous practices; but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth; and not only be saved from the temptation to dishonesty, whereunto idleness is the most direct road, but also be enabled by his honest industry to afford a pittance from his gains for the relief of the necessitous.

(4.) Let no corrupt communication proceed out of your mouth, nothing lewd, profane, opprobrious, light, which in its most distant tendency can lead to evil; but that which is good to the use of edifying, that it may minister grace unto the hearers, and serve to promote their spiritual and eternal benefit. Note; Out of the abundance of the heart the mouth speaketh; and a Christian spirit will appear in a readiness to introduce and maintain such conversation as is profitable and edifying.

(5.) And grieve not the holy Spirit of God, by these or any such like evils; lest you provoke him to withdraw his blessed influences from you; whereby ye are sealed unto the day of redemption, that glorious day when the faithful saints of God shall be delivered from the burdens of the flesh, or when they shall rise again in glory, to appear for ever in the presence of God. Lord, take not thy holy Spirit from us! (See the Annotations.)

(6.) Let all bitterness, all rancour of spirit and acrimony and discourse; and wrath, and anger, and clamour, and evil speaking, the fruits of a mind inflamed with passion and rage; be put away from you, with all malice: and be ye kind one to another, gentle, courteous, affectionate; tender-hearted, sympathizing, and full of pity towards the afflicted and the tempted; forgiving one another every provocation and injury, however great or aggravated, even as God for Christ’s sake hath forgiven you, freely and fully. Note; A sense how much we are ourselves indebted to the pardoning love of God, will engage us to exercise the like forgiveness to our brethren.

Fuente: Commentary on the Holy Bible by Thomas Coke

Eph 4:31-32 . ] Bitterness , i.e. fretting spitefulness, Act 8:23 ; Jas 3:14 . See Wetstein, ad Rom. iii. 14; Loesner, Obss. p. 344 f.; Wyttenbach, ad Plut. Mor. VI. p. 1033.

As to the distinction between ( ebullition of anger ) and , see on Rom 2:8 ; Gal 5:20 . The context shows, we may add, that here loveless and hostile anger is meant: hence there is no inconsistency with Eph 4:26 .

] clamour , in which hostile passion breaks out, Act 23:9 . [251]

] not: “verba, quae Dei honorem laedunt,” Grotius; but, in accordance with the context, evil-speaking against the brethren , comp. Col 3:8 ; 1Ti 6:4 ; Mat 12:31 ; Mat 15:19 .

] is here not badness in general, vitiositas (Cic. Tusc . iv. 15. 34), but, in harmony with the connection, the special spitle, malice , Rom 1:29 ; Col 3:8 . This is the leaven of the . . .

] not be , but become , in keeping with the .

] kind , Col 3:12 . See Tittmann, Synon . pp. 140, 195. The conjecture that the word contains an allusion to the name Christians (Olshausen), is an arbitrary fancy.

] compassionate . Comp. Manass. 6; 1Pe 3:8 , and the passages from the Test. XII. Patr . in Kypke.

] forgiving , 2Co 2:7 ; 2Co 2:10 ; 2Co 12:13 . The explanation donantes (Vulgate), largientes (Erasmus), is not in keeping with the context.

] equivalent to . See on Col 3:12 .

. . . ] Motive to the . . , from their own experience of the archetypal conduct of God. Mat 6:14 ; Mat 18:21 ff.

] in Christ , in whose self-surrender to the death of atonement the act of the divine forgiveness was accomplished, Eph 1:6 f.; 2Co 5:19 .

[251] Chrysostom calls the the steed of anger.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

31 Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:

Ver. 31. Let all bitterness, &c. ] If the godly man suddenly fall into hitter words, it maketh the Holy Ghost stir within him.

And clamour and evil speaking ] These are as smoke to the eyes, and make the spirit ready to loathe and leave his lodging.

Be put away from you ] When any lust ariseth, pray it down presently (saith one); for otherwise we are endangered by yielding to grieve, by grieving to resist, by resisting to quench, by quenching, maliciously to oppose the Spirit. Sin hath no bounds, but those which the Spirit puts, whom therefore we should not grieve.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

31 .] Let all bitterness ( , . , , Aristot. Eth. Nic. iv. 11. . . , . , Chrys. So that it is not only of speech, but of disposition) and wrath and anger ( , , Ammon. Both are effects of , considered as a rooted disposition. See Trench, Synon., 37) and clamour (‘in quem erumpunt homines irati,’ Est. Chrys. quaintly says, , . . His reproofs to the ladies of Constantinople on this head give a curious insight into the domestic manners of the time) and evil speaking (the more chronic form of the reviling another not by an outbreak of abuse, but by the insidious undermining of evil surmise and slander. Chrys. traces a progress in the vices mentioned: . , . , . , . , ) be put away from you, with all malice (the inner root, out of which all these spring, , , ; Chrys.):

Fuente: Henry Alford’s Greek Testament

Eph 4:31 . : let all bitterness . The noun occurs thrice again in the NT, and with different shades of meaning (Act 8:23 ; Rom 3:14 ; Heb 12:15 ). Meyer makes it = fretting spitefulness here. But it seems to be more than that ( cf. as a description of exceptional wickedness in Act 8:23 ), and to mean resentfulness, harshness, virulence . In Jas 3:11 is contrasted with , and in Eph 4:14 it qualifies which again is coupled with . The has the force of “all manner of”. Harshness in all its forms whether in speech or in feeling (the latter, perhaps, being specially in view as the contrasting suggests) is to be put away. : and wrath and anger . These two words are often conjoined in non-biblical Greek, in the LXX and in the NT ( e.g. , Rom 2:8 ; Col 3:8 ; Rev 16:19 ; Rev 19:15 ). So far as they differ, the distinction is that is fury , the more passionate and passing sentiment, the burst of anger, and the settled disposition. So in Sir 48:10 we get the phrase . See Trench, Syn. , pp. 123 125. : and clamour . is sometimes the cry of distress (Heb 5:7 ; Rev 21:4 ). Here it is the outcry of passion (Act 23:9 ). : and evil speaking . Here it is obviously slanderous or injurious speech with reference to brethren (Mat 12:31 ; Mat 15:19 ; Mar 3:28 ; Mar 7:22 ; Col 3:8 ; 1Ti 6:4 ). So , the harsh, virulent temper, works , wrath and anger, and these again induce , passionate clamour and hurtful speech. : be put away from you together with all malice . may mean either wickedness generally (Act 8:22 ; 1Co 5:8 ; 1Co 14:20 ; 1Pe 2:16 ); or ill-will, malignity in particular (Rom 1:29 ; Col 3:8 ; Tit 3:3 ; Jas 1:21 ; 1Pe 2:1 ). The context points to the latter here. So Wicl., Cov., Rhem., AV, RV; while Tynd. gives “maliciousness,” and the Bish. “naughtiness”.

Fuente: The Expositors Greek Testament by Robertson

bitterness. Greek. pikria. See Rom 3:14 and Figure of speech Polysyndeton. App-6.

wrath. Luk 4:28.

anger. Greek. orge.

clamour = uproar. See Act 23:9.

evil speaking = railing. Greek. blasphemia. See 1Ti 6:4.

from. App-104.

with. App-104.

malice. As Rom 1:29. App-128.

Fuente: Companion Bible Notes, Appendices and Graphics

31.] Let all bitterness ( , . , , Aristot. Eth. Nic. iv. 11. . . , . , Chrys. So that it is not only of speech, but of disposition) and wrath and anger ( , , Ammon. Both are effects of , considered as a rooted disposition. See Trench, Synon., 37) and clamour (in quem erumpunt homines irati, Est. Chrys. quaintly says, , . . His reproofs to the ladies of Constantinople on this head give a curious insight into the domestic manners of the time) and evil speaking (the more chronic form of -the reviling another not by an outbreak of abuse, but by the insidious undermining of evil surmise and slander. Chrys. traces a progress in the vices mentioned: . , . , . , . , ) be put away from you, with all malice (the inner root, out of which all these spring, , , ; Chrys.):

Fuente: The Greek Testament

Eph 4:31. , bitterness) Its opposite is in Eph 4:32, , kind to all.-, harshness, cruelty [svitia]) Its opposite is merciful, viz., to the weak and the miserable.- , and anger) Its opposite is forgiving, viz., towards those who injure us. Thus far the climax descends, in reference to things forbidden.-, blasphemy) [evil-speaking] an outrageous (heinous) species of clamour. Love takes away both.-) wickedness. This is the genus, therefore with all is added. [It denotes that depravity (evil-disposition, malice), by which a man shows himself illnatured and troublesome to those who associate with him.-V. g.]

Fuente: Gnomon of the New Testament

Eph 4:31

Eph 4:31

Let all bitterness,-Bitterness is that frame of mind which willfully retains angry feelings, ready to take offense and liable to break out in anger at any moment.

and wrath, and anger,-[These are synonymous words, the former being the passionate outburst of resentment in rage, the latter the settled individual. In these the smoldering bitterness kindles into flame.]

and clamor,-Clamor is the loud self-assertion of an angry man, who attempts to make every one hear his grievance. Christians are to be calm and serious. Harsh contentions and strife, brawls, and tumults are to be known among them.

and railing,-The railer is the one who carries the war of his tongue into the camp of his enemy, and gives vent to his grievance in abuse and insult.

be put away from you,-These sins were rife among the heathen; and there may have been some among Pauls readers who found it difficult to refrain from their indulgence. Especially was this true when Christians were being subjected to severe persecutions; but they must lay all these aside. Cherished, they ferment and sour in the heart, and destroy ones peace of soul. To remember and dwell upon wrongs received is destructive to Christian character.

with all malice;-All the sins mentioned are various exhibitions of malice-that is, evil-mindedness or malignity. By the law of human nature they rise out of their temper, and react upon it so as to intensify its bitterness, and must be resisted and cast out. This spirit is sensual, and devilish in its influences.

Fuente: Old and New Testaments Restoration Commentary

bitterness: Psa 64:3, Rom 3:14, Col 3:8, Col 3:19, Jam 3:14, Jam 3:15

wrath: Eph 4:26, Pro 14:17, Pro 19:12, Ecc 7:9, 2Co 12:20, Gal 5:20, Col 3:8, 2Ti 2:23, Tit 1:7, Jam 1:19, Jam 3:14-18, Jam 4:1, Jam 4:2

clamour: 2Sa 19:43, 2Sa 20:1, 2Sa 20:2, Pro 29:9, Pro 29:22, Act 19:28, Act 19:29, Act 21:30, Act 22:22, Act 22:23, 1Ti 3:3, 1Ti 6:4, 1Ti 6:5

evil speaking: Lev 19:16, 2Sa 19:27, Psa 15:3, Psa 50:20, Psa 101:5, Psa 140:11, Pro 6:19, Pro 10:18, Pro 18:8, Pro 25:23, Pro 26:20, Jer 6:28, Jer 9:4, Rom 1:29, Rom 1:30, 1Ti 3:11, 1Ti 5:13, 2Ti 3:3, Tit 2:3, Tit 3:2, Jam 4:11, 1Pe 2:1, 2Pe 2:10, 2Pe 2:11, Jud 1:8 -10; Rev 12:10

with: Gen 4:8, Gen 27:41, Gen 37:4, Gen 37:21, Lev 19:17, Lev 19:18, 2Sa 13:22, Pro 10:12, Pro 26:24, Pro 26:25, Ecc 7:9, Rom 1:29, 1Co 5:8, 1Co 14:20, Col 3:8, Tit 3:3, 1Jo 3:12, 1Jo 3:15

Reciprocal: Gen 45:24 – See that Exo 20:16 – General 1Sa 1:14 – put away 1Sa 20:30 – Thou 1Sa 25:21 – Surely Psa 37:8 – Cease Mat 5:22 – Whosoever Mat 18:22 – but Mar 9:50 – have peace Luk 6:36 – General Luk 11:4 – for Luk 17:4 – if 1Co 1:10 – that ye Phi 2:14 – disputings 1Pe 3:8 – courteous 1Jo 4:11 – General

Fuente: The Treasury of Scripture Knowledge

(Eph 4:31.) , , , , , , -Let all bitterness, and wrath, and anger, and clamour, and evil-speaking be put away from you, with all malice;-all feelings inconsistent with love-all emotions opposed to the benign influence and presence of the Divine Spirit-were to be abandoned.

-bitterness-is a figurative term denoting that fretted and irritable state of mind that keeps a man in perpetual animosity-that inclines him to harsh and uncharitable opinions of men and things-that makes him sour, crabbed, and repulsive in his general demeanour-that brings a scowl over his face, and infuses venom into the words of his tongue. Rom 3:14; Jam 4:14. Wetstein, under Rom 3:14, has adduced several examples of the similar use of from the classical writers. Aristotle justly says- , , . Loesner has also brought some apposite instances from Philo, Observat. ad N. T. p. 345. is that mental excitement to which such bitterness gives rise-the commotion or tempest that heaves and infuriates within. Donaldson, New Cratylus, 476. (Deu 9:19) is resentment, settled and dark hostility, and is therefore condemned. See under Eph 4:26. -is the remark of OEcumenius. See Trench, Synon. 37; Tittmann, de Synon. p. 132; Donaldson, New Cratylus, 477. -clamour, is the expression of this anger-hoarse reproach, the high language of scorn and scolding, the yelling tones, the loud and boisterous recrimination, and the fierce and impetuous invective that mark a man in a towering rage. Ira furor brevis est. Let women, adds Chrysostom, 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. -signifies what is hurtful to the reputation of others, and sometimes is applied to the sin of impious speech toward God. It is the result or one phase of the clamour implied in , for anger leads not only to vituperation, but to calumny and scandal. In the intensity of passion, hot and hasty rebuke easily and frequently passes into foulest slander. The wrathful denouncer exhausts his rage by becoming a reviler. Col 3:8; 1Ti 6:4. All these vicious emotions are to be put away. is a generic term, and seems to signify what we sometimes call in common speech bad-heartedness, the root of all those vices. 1Pe 2:1. Let all these vices be abandoned, with every form and aspect of that condition of mind in which they have their origin, and of that residuum which the indulgence of them leaves behind it. The word is in contrast with the epithet, tender-hearted, in the following verse. Now 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. And such unamiable feeling and language are not to be allowed any apology or indulgence. The adjective belongs to the five sins first mentioned, and to the last. Indeed, the Coptic version formally prefixes to all the nouns the adjective -all. They are to be put away in every kind and degree-in germ as well as maturity-without reserve and without compromise.

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians

Eph 4:31. Bitterness is the same as strong hatred. The three words, anger, wrath and malice are used in this one verse, indicating that there is some distinction between them, although they have a similarity of meaning and may generally be used interchangeably. The three words are used in immediate succession in Col 3:8. The difference is chiefly in the degree of their intensity. Anger is the temper when stirred up, but which should not be retained beyond the sunset. If it is so retained it may develop into a more fixed state and then it is wrath. If it is still cherished against another it will become malice which is a form of hateful spite. Clamor means a disorderly outcry or noisy demonstration against someone whom we consider as being in the wrong. Evil speaking refers to unfavorable remarks against another that are made from the motive of injuring him. All of the evils named in this verse must be put away or avoided by those who have become Christians.

Fuente: Combined Bible Commentary

Eph 4:31. This verse warns against several manifestations of evil passion, virtually grouping them under the common term (or principle) of malice. The whole presents a sharp contrast to the exhortation of Eph 4:31. The prohibition pictures the disposition of the old man (Eph 4:22); the command, that of the new man (Eph 4:24); together they form an appropriate conclusion to the section.

Let all bitterness, ill-temper of every kind, as the prevailing temperament and frame of mind (Ellicott).

And wrath, and anger; the former denotes the excitement, the passionate display of temper; the latter the settled habit, probably directed in malice against a person. Both are the results of bitterness. (The latter is the term applied to the wrath of God)

And clamor and evil speaking (lit., blasphemy ). The former is the wrathful passionate outcry of strife; the other, the slander and reviling of settled anger. The last always breaks the sixth and ninth commandments, usually the seventh, and is akin, as the term indicates, to an infraction of the third also.

Be put away from you; a stronger expression than that of Eph 4:25.

With all malice. The other five represent a progress in the manifestation of evil temper; this is the root from which they spring. But all includes every manifestation of malice, not already enumerated.

Fuente: A Popular Commentary on the New Testament

Our apostle had exhorted, in the former verse, not to grieve the Holy Spirit of God; in the next verse, he acquaints us with the particular sins that would afflict and grieve him: namely,

Bitterness, that is, a secret grudge and a smothered displeasure against our brother:

Wrath, or an impetuous fierceness of spirit, upon some real or apprehended injury:

Anger, an eager desire of revenge:

Clamour, loud threatenings, or reviling language:

Evilspeaking, either of others, or to others:

Malice, a rooted enmity, the rage of the devil; and renders a man as like the devil as any sin on this side hell.

All these sins do exceedingly grieve the Holy Spirit; they make him both loathe and leave his lodgings.

In the last verse, as a proper remedy against all the foregoing sins, exhorts them to mutual kindness: Be ye kind one towards another; that is, of a sweet and loving disposition, affable and courteous to each other; neither carrying it loftily or morosely, but affably and humbly; tenderhearted, having a compassionate sense of the miseries and infirmities of one another; forgiving one another whatever has been matter of provocation in each other, according to the example of God, who for Christ’s sake has forgiven us.

Learn hence, 1. That Christians are obliged by the laws of their holy religion, to forbear and forgive one another.

Learn, 2. That they are obliged to forgive one another, as God, for Christ’s sake, hath forgiven them. As God forgives us universally, freely, heartily, and sincerely, and when he has power in his hand to revenge; so should we in like manner forgive one another, even as God for Christ’s sake, hath forgiven us.

Fuente: Expository Notes with Practical Observations on the New Testament

Eph 4:31-32. Let all bitterness Of disposition or expression, or, as some render the word, all peevishness; and wrath Or indignation, as seems here to signify; that is, anger mingled with contempt or disgust; the next expression in the original, , rather signifying wrath, or lasting displeasure; and clamour Loud threatenings, brawlings, or other intemperate speeches, whereby inward anger vents itself. And evil speaking Mentioning the faults of absent persons, be it in ever so mild and soft a tone, or with ever such professions of kindness; with all malice Every unkind disposition, every temper contrary to love. Here appears to be a beautiful retrogradation, beginning with the highest and descending to the lowest degree of the want of love. Or perhaps, as Dr. Doddridge observes, it was not the apostles intention that a different idea should be annexed to each different word here used: Possibly it might only be his intention, in amassing so many almost synonymous expressions together, to show that he would have them to be on their guard against all the malevolent passions, and those outrages of speech and expression which they tend to produce. And the like remark may be applied to many other passages of Scripture, and particularly to those where all kinds of lewdness are forbidden in such a variety of phrase and language. And be ye kind one to another Courteous and obliging in your daily deportment; tender-hearted Greek, , tenderly compassionate; especially toward those that are in any affliction or distress; forgiving one another the injuries done, or supposed to be done you; even as God Showing himself kind and tender-hearted in the highest degree; for Christs sake Through his atonement and intercession, by which God could exercise his mercy to you in a way consistent with his holiness and justice; hath forgiven you Such inexcusable and heinous injuries and affronts, as are infinitely greater than any which it is possible for you to receive from your fellow-creatures.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:

And another blast from Paul on the use of the tongue and mind. They are not for the gutter and world; they are for kindness toward one another. The use of “and” between each word seems to have a certain amount of force to it. He is making it very clear that each and every one of these things is to be put away, and put away with malice.

“Bitterness” comes from the idea of a bitter root that brings forth bitterness of fruit. Something that is sharp and very distasteful, something that spreads as it grows.

“Wrath” is that which boils up within and all too often explodes before subsiding. That which takes a serious toll on both the exploder and the explodee – nobody wins when wrath rules a Christian get together.

“Anger” seems to be the action of wrath. The wrath wells up and explodes into the anger that says, does, or doesn’t do something that will injure someone else. It is that which keeps the anger going.

I suspect that wrath can be a somewhat natural reaction to things external, but it should be controlled and stopped before it explodes. It should never find action.

“Clamour” is to cry out or an outcry. Again, this may relate to wrath and anger – that verbal explosion that often comes with anger.

“Evil speaking” is the word we gain blaspheme from. It is that which is evil speaking, or something that injures another. Again, this may relate to the wrath, anger and clamor. It may relate more to the content of the outcry – those cutting and injurious words that go so deep when they strike the one they are aimed at.

“Malice” is malicious, or malignant, a vicious eating thing.

PUT IT ALL AWAY – STUFF IT – PUT A SOCK IN IT if you want a more up to date term or two, though there are probably more modern terms.

These things should not be a part of any Christian’s life, nor should it be a part of any Christian gathering, be it two or three or the entire congregation.

“Put away” is of interest. It is an aorist, thus indicating a one time act; however it is also passive indicating that the putting away is accomplished by some force acting upon us. The Holy Spirit is the one that will accomplish this within us as we allow him complete control. The one time nature of this has some serious applications to us.

It would indicate that this is accomplished and that it should never need to be accomplished again – think of that – we should never allow wrath to produce anything without. It may well up within us for a moment, but it should never seep out to others. We may have been explosive in our old nature, but not now, not now that we are His.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

The fifth exhortation is to get rid of five vices and to adopt three virtues. Paul now listed some sins that grieve the Spirit. Bitterness is the opposite of sweetness and kindness (cf. Col 3:19). It harbors resentment and keeps a record of wrongs done (cf. 1Co 13:5).

"Every Christian might well pray that God would teach him how to forget." [Note: Barclay, p. 188.]

Wrath or rage flows from bitterness and refers to outbursts of uncontrolled passionate frustration. Anger is inappropriate noisy assertiveness and abuse. Clamor or brawling describes shouting. Slander refers to words that hurt another person. Malice is bad feelings and is the source of the other four vices. [Note: See René A. López, "A Study of Pauline Passages with Vice Lists," Bibliotheca Sacra 168:671 (July-September 2011):301-16.]

This verse may seem to contradict Eph 4:26. There Paul permitted anger, but here he seems to condemn it (cf. Jas 1:19-20). Two explanations are possible. First, we may view the command in Eph 4:26 as governing angry behavior even though anger is never God’s will (Eph 4:31). Similarly God gave instructions concerning whom divorced Israelites could remarry even though divorce was never God’s will (Deu 24:1-4; Mal 2:16). A second possibility is that Eph 4:26 means anger is proper in certain circumstances, but we should normally avoid it. This seems to me to be a better explanation. Jesus Himself was angry occasionally (cf. Mar 3:5). Anger does not produce the righteous life that God desires, so as a rule we should avoid it (Jas 1:20).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)