Ephesians 4 · Robertson's Word Pictures
1Wherewith ye were called (es eklethete). Attraction of the relative es to the genitive of the antecedent kleseos (calling) from the cognate accusative en with eklethete (first aorist passive indicative of kaleo, to call. For the list of virtues here see Col 3:12 . To anechomeno allelon (Col 3:13 ) Paul here adds "in love" (en agape), singled out in Col 3:14 .
3The unity (ten enoteta). Late and rare word (from eis, one), in Aristotle and Plutarch, though in N.T. only here and verse 13.
In the bond of peace (en to sundesmo tes eirenes). In Col 3:14 agape (love) is the sundesmos (bond). But there is no peace without love (verse 2).
4One body (en soma). One mystical body of Christ (the spiritual church or kingdom, cf. 1:23; 2:16 ).
One Spirit (en pneuma). One Holy Spirit, grammatical neuter gender (not to be referred to by "it," but by "he").
In one hope (en mia elpid). The same hope as a result of their calling for both Jew and Greek as shown in chapter 2.
5One Lord (eis Kurios). The Lord Jesus Christ and he alone (no series of aeons).
One faith (mia pistis). One act of trust in Christ, the same for all (Jew or Gentile), one way of being saved.
One baptism (en baptisma). The result of baptizing (baptisma), while baptismos is the act. Only in the N.T. (baptismos in Josephus) and ecclesiastical writers naturally. See Mr 10:38 . There is only one act of baptism for all (Jews and Gentiles) who confess Christ by means of this symbol, not that they are made disciples by this one act, but merely so profess him, put Christ on publicly by this ordinance.
6One God and Father of all (eis theos ka pater panton). Not a separate God for each nation or religion. One God for all men. See here the Trinity again (Father, Jesus, Holy Spirit).
Who is over all (o ep panton),
and through all (ka dia panton),
and in all (ka en pasin). Thus by three prepositions (epi, dia, en) Paul has endeavoured to express the universal sweep and power of God in men's lives. The pronouns (panton, panton, pasin) can be all masculine, all neuter, or part one or the other. The last "in all" is certainly masculine and probably all are.
7According to the measure of the gifts of Christ (kata to metron tes doreas tou Christou). Each gets the gift that Christ has to bestow for his special case. See 1Co 12:4ff.; Ro 12:4-6 .
8Wherefore he saith (dio lege). As a confirmation of what Paul has said. No subject is expressed in the Greek and commentators argue whether it should be o theos (God) or e graphe (Scripture). But it comes to God after all. See Ac 2:17 . The quotation is from Ps 68:18 , a Messianic Psalm of victory which Paul adapts and interprets for Christ's triumph over death.
He led captivity captive (eichmaloteusen aichmalosian). Cognate accusative of aichmalosian, late word, in N.T. only here and Re 13:10 . The verb also (aichmaloteuo) is from the old word aichmalotos, captive in war (in N.T. only in Lu 4:18 ), in LXX and only here in N.T.
9Now this (to de). Paul picks out the verb anabas (second aorist active participle of anabaino, to go up), changes its form to anebe (second aorist indicative), and points the article (to) at it. Then he concludes that it implied a previous katabas (coming down).
Into the lower parts of the earth (eis ta katotera tes ges). If the anabas is the Ascension of Christ, then the katabas would be the Descent (Incarnation) to earth and tes ges would be the genitive of apposition. What follows in verse 10 argues for this view. Otherwise one must think of the death of Christ (the descent into Hades of Ac 2:31 ).
10Is the same also (autos estin). Rather, "the one who came down (o katabas, the Incarnation) is himself also the one who ascended (o anabas, the Ascension)."
Far above (uperano). See 1:21.
All the heavens (panton ton ouranon). Ablative case after uperano. For the plural used of Christ's ascent see Heb 4:14; 7:27 . Whether Paul has in mind the Jewish notion of a graded heaven like the third heaven in 2Co 12:2 or the seven heavens idea one does not know.
That he might fill all things (ina plerose ta panta). This purpose we can understand, the supremacy of Christ (Col 2:9f. ).
11And he gave (ka autos edoken). First aorist active indicative of didom. In 1Co 12:28 Paul uses etheto (more common verb, appointed), but here repeats edoken from the quotation in verse 8. There are four groups (tous men, tous de three times, as the direct object of edoken). The titles are in the predicate accusative (apostolous, prophetas, poimenas ka didaskalous). Each of these words occurs in 1Co 12:28 (which see for discussion) except poimenas (shepherds). This word poimen is from a root meaning to protect. Jesus said the good shepherd lays down his life for the sheep (Joh 10:11 ) and called himself the Good Shepherd. In Heb 13:20 Christ is the Great Shepherd (cf. 1Pe 2:25 ). Only here are preachers termed shepherds (Latin pastores) in the N.T. But the verb poimaino, to shepherd, is employed by Jesus to Peter (Joh 21:16 ), by Peter to other ministers (1Pe 5:2 ), by Paul to the elders (bishops) of Ephesus (Ac 20:28 ). Here Paul groups "shepherds and teachers" together. All these gifts can be found in one man, though not always. Some have only one.
12For the perfecting (pros ton katartismon). Late and rare word (in Galen in medical sense, in papyri for house-furnishing), only here in N.T., though katartisis in 2Co 13:9 , both from katartizo, to mend (Mt 4:21; Ga 6:1 ). "For the mending (repair) of the saints."
Unto the building up (eis oikodomen). See 2:21. This is the ultimate goal in all these varied gifts, "building up."
13Till we all attain (mechr katantesomen o pantes). Temporal clause with purpose idea with mechr and the first aorist active subjunctive of katantao, late verb, to come down to the goal (Php 3:11 ). "The whole" including every individual. Hence the need of so many gifts.
Unto the unity of the faith (eis ten enoteta tes pisteos). "Unto oneness of faith" (of trust) in Christ (verse 3) which the Gnostics were disturbing.
And of the knowledge of the Son of God (ka tes epignoseos tou uiou tou theou). Three genitives in a chain dependent also on ten enoteta, "the oneness of full (epi-) knowledge of the Son of God," in opposition to the Gnostic vagaries.
Unto a full-grown man (eis andra teleion). Same figure as in 2:15 and teleios in sense of adult as opposed to nepio (infants) in 14.
Unto the measure of the stature (eis metron elikias). So apparently elikia here as in Lu 2:52 , not age (Joh 9:21 ). Boys rejoice in gaining the height of a man. But Paul adds to this idea "the fulness of Christ" (tou pleromatos tou Christou), like "the fulness of God" in 3:19. And yet some actually profess to be "perfect" with a standard like this to measure by! No pastor has finished his work when the sheep fall so far short of the goal.
14That we may be no longer children (ina meket omen nepio). Negative final clause with present subjunctive. Some Christians are quite content to remain "babes" in Christ and never cut their eye-teeth (Heb 5:11-14 ), the victims of every charlatan who comes along.
Tossed to and fro (kludonizomeno). Present passive participle of kludonizoma, late verb from kludon (wave, Jas 1:6 ), to be agitated by the waves, in LXX, only here in N.T. One example in Vettius Valens.
Carried about (peripheromeno). Present passive participle of periphero, old verb, to carry round, whirled round "by every wind (anemo, instrumental case) of teaching." In some it is all wind, even like a hurricane or a tornado. If not anchored by full knowledge of Christ, folks are at the mercy of these squalls.
By the sleight (en te kubia). "In the deceit," "in the throw of the dice" (kubia, from kubos, cube), sometimes cheating.
In craftiness (en panourgia). Old word from panourgos (pan, ergon, any deed, every deed), cleverness, trickiness.
After the wiles of error (pros ten methodian tes planes). Methodia is from methodeuo (meta, odos) to follow after or up, to practise deceit, and occurs nowhere else (Eph 4:13; 6:11 ) save in late papyri in the sense of method. The word planes (wandering like our "planet") adds to the evil idea in the word. Paul has covered the whole ground in this picture of Gnostic error.
15In love (en agape). If truth were always spoken only in love!
May grow into him (auxesomen eis auton). Supply ina and then note the final use of the first aorist active subjunctive. It is the metaphor of verse 13 (the full-grown man). We are the body and Christ is the Head. We are to grow up to his stature.
16From which (ex ou). Out of which as the source of energy and direction.
Fitly framed (sunarmologoumenon). See 2:21 for this verb.
Through that which every joint supplieth (dia pases aphes tes epichoregias). Literally, "through every joint of the supply." See Col 2:19 for aphe and Php 1:19 for the late word epichoregia (only two examples in N.T.) from epichoregeo, to supply (Col 2:19 ).
In due measure (en metro). Just "in measure" in the Greek, but the assumption is that each part of the body functions properly in its own sphere.
Unto the building up of itself (eis oikodomen eautou). Modern knowledge of cell life in the human body greatly strengthens the force of Paul's metaphor. This is the way the body grows by cooperation under the control of the head and all "in love" (en agape).
17That ye no longer walk (meket umas peripatein). Infinitive (present active) in indirect command (not indirect assertion) with accusative umas of general reference.
In vanity of their mind (en mataiotet tou noos auton). "In emptiness (from mataios, late and rare word. See Ro 8:20 ) of their intellect (noos, late form for earlier genitive nou, from nous).
18Being darkened (eskotomeno ontes). Periphrastic perfect passive participle of skotoo, old verb from skotos (darkness), in N.T. only here and Re 9:2; 16:10 .
In their understanding (te dianoia). Locative case. Probably dianoia (dia, nous) includes the emotions as well as the intellect (nous). It is possible to take ontes with apellotriomeno (see 2:12) which would then be periphrastic (instead of eskotomeno) perfect passive participle.
From the life of God (tes zoes tou theou). Ablative case zoes after apellotriomeno ( 2:12).
Because of the ignorance (dia ten agnoian). Old word from agnoeo, not to know. Rare in N.T. See Ac 3:17 .
Hardening (porosin). Late medical term (Hippocrates) for callous hardening. Only other N.T. examples are Mr 3:5; Ro 11:25 .
19Being past feeling (apelgekotes). Perfect active participle of apalgeo, old word to cease to feel pain, only here in N.T.
To lasciviousness (te aselgeia). Unbridled lust as in 2Co 12:21; Ga 5:19 .
To work all uncleanness (eis ergasian akatharsias pases). Perhaps prostitution, "for a trading (or work) in all uncleanness." Certainly Corinth and Ephesus could qualify for this charge.
With greediness (en pleonexia). From pleonektes, one who always wants more whether money or sexual indulgence as here. The two vices are often connected in the N.T.
20But ye did not so learn Christ (Humeis de ouch outos emathete ton Christon). In sharp contrast to pagan life (outos). Second aorist active indicative of manthano.
21If so be that (e ge). "If indeed." Condition of first class with aorist indicatives here, assumed to be true (ekousate ka edidachthete).
Even as truth is in Jesus (kathos estin aletheia en to Iesou). It is not clear what Paul's precise idea is here. The Cerinthian Gnostics did distinguish between the man Jesus and the aeon Christ. Paul here identifies Christ (verse 20) and Jesus (verse 21). At any rate he flatly affirms that there is "truth in Jesus" which is in direct opposition to the heathen manner of life and which is further explained by the epexegetical infinitives that follow (apothesthai, ananeoustha de, ka endusastha).
22That ye put away (apothestha). Second aorist middle infinitive of apotithem with the metaphor of putting off clothing or habits as apothesthe in Col 3:8 (which see) with the same addition of "the old man" (ton palaion anthropon) as in Col 3:9 . For anastrophen (manner of life) see Ga 1:13 .
Which waxeth corrupt (ton phtheiromenon). Either present middle or passive participle of phtheiro, but it is a process of corruption (worse and worse).
23That ye be renewed (ananeoustha). Present passive infinitive (epexegetical, like apothestha, of aletheia en to Iesou) and to be compared with anakainoumenon in Col 3:10 . It is an old verb, ananeoo, to make new (young) again; though only here in N.T.
The spirit (to pneumat). Not the Holy Spirit, but the human spirit.
24Put on (endusastha). First aorist middle infinitive of enduo (-no), for which see Col 3:10 .
The new man (ton kainon anthropon). "The brand-new (see 2:15) man," though ton neon in Col 3:10 .
After God (kata theon). After the pattern God, the new birth, the new life in Christ, destined to be like God in the end (Ro 8:29 ).
25Wherefore (dio). Because of putting off the old man, and putting on the new man.
Putting away (apothemeno). Second aorist middle participle of apotithem (verse 22).
Lying (pseudos),
truth (aletheian) in direct contrast.
Each one (ekastos). Partitive apposition with laleite. See Col 3:8 me pseudesthe.
26Be ye angry and sin not (orgizesthe ka me amartanete). Permissive imperative, not a command to be angry. Prohibition against sinning as the peril in anger. Quotation from Ps 4:4 .
Let not the sun go down upon your wrath (o elios me epidueto ep parorgismo). Danger in settled mood of anger. Parorgismos (provocation), from parorgizo, to exasperate to anger, occurs only in LXX and here in N.T.
27Neither give place to the devil (mede didote topon to diabolo). Present active imperative in prohibition, either stop doing it or do not have the habit. See Ro 12:19 for this idiom.
28Steal no more (meket klepteto). Clearly here, cease stealing (present active imperative with meket).
The thing that is good (to agathon). "The good thing" opposed to his stealing and "with his hands" (tais chersin, instrumental case) that did the stealing. See 2Th 3:10 . Even unemployment is no excuse for stealing.
To give (metadidona). Present active infinitive of metadidom, to share with one.
29Corrupt (sapros). Rotten, putrid, like fruit (Mt 7:17f. ), fish (Mt 13:48 ), here the opposite of agathos (good).
For edifying as the need may be (pros oikodomen tes chreias). "For the build-up of the need," "for supplying help when there is need." Let no other words come out.
That it may give (ina do). For this elliptical use of ina see on 5:33.
30Grieve not the Holy Spirit of God (me lupeite to pneuma to agion tou theou). "Cease grieving" or "do not have the habit of grieving." Who of us has not sometimes grieved the Holy Spirit?
In whom (en o). Not "in which."
Ye were sealed (esphragisthete). See 1:13 for this verb, and 1:14 for apolutroseos, the day when final redemption is realized.
31Bitterness (pikria). Old word from pikros (bitter), in N.T. only here and Ac 8:23; Ro 3:14; Heb 12:15 .
Clamour (krauge). Old word for outcry (Mt 25:6; Lu 1:42 ). See Col 3:8 for the other words.
Be put away (artheto). First aorist passive imperative of airo, old verb, to pick up and carry away, to make a clean sweep.
32Be ye kind to one another (ginesthe eis allelous chresto). Present middle imperative of ginoma, "keep on becoming kind (chrestos, used of God in Ro 2:4 ) toward one another." See Col 3:12f .
Tenderhearted (eusplanchno). Late word (eu, splanchna) once in Hippocrates, in LXX, here and 1Pe 3:8 in N.T.
Ephesians 5