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Blessed in Christ - An exposition of the letter to the Ephesians

Ephesians (Chapter 4)

Published since 04. Dec. 2024
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Ephesians 4
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In the first three chapters of his letter to the Ephesians, Paul presents the counsel of God regarding the position of the Lord Jesus in glory and the personal and corporate blessing of formerly lost sinners in a way that is unparalleled in any of his other letters. In chapters 4 to 6, he deals with the practical realization, the consequence of what has gone before. It is no longer about God's counsel but about the responsibility of the redeemed. It consists of walking personally as new people and together as members of the body of Christ in a worthy manner (cf. chap. 4:1, 17; 5:2, 8, 15). 

Spiritual power

The first part of this letter appeals to our spiritual understanding, and the second part to our spiritual strength. Spiritual power is not recognized by sensational results. Its characteristics are the guidance of the Holy Spirit and the faithful following of the Lord Jesus in the footsteps He has left us. To decide again and again against the flesh and self-will dwelling in us, to live apart from the world, and to love all brothers and sisters in faith is spiritual strength. It is the energy that overcomes and defeats all forces that work against faith. 

How do I receive spiritual strength? By being prepared to do the will of God in faith once I have recognized it from His Word. So, there is spiritual strength for every believer, and it is not primarily revealed in great deeds but in the many small details of daily life. 

The building up of the body (chap. 4:1-16)

We have seen the calling of God's children in the previous chapters, dealing with both the individual and the corporate side. The exhortations in Ephesians 4:1-16 refer to this common calling, while more personal responsibility is addressed from then on. 

The common calling of the redeemed primarily involves their union with the Lord Jesus as the Head in glory and with all other believers as members of His body, but also the revelation of the riches of the Christ and the wisdom of God. 

The first exhortations in this section can be divided into three main elements: to walk worthily, treat one another with respect, and maintain the unity of the Spirit. They apply to all members of the body of Christ equally and without exception. This is followed by instructions on the special gifts for the edification of the body of Christ, and finally, the writer addresses all members of the body again.

Verse 1: "I exhort you, therefore, I the prisoner in the Lord, that you walk worthy of the calling with which you have been called,"

Here, Paul picks up on the thought begun in chapter 3:1 and interrupted in verse 2.[1] He recalls that, as a faithful servant of the Lord, he was a prisoner for the sake of his ministry (cf. chapter 3:1; 6:20). He had developed the counsel of God entrusted to him in the three opening chapters of this letter: the perfect, blessed position of the believer in Christ, the knowledge of God as Father as well as access to Him through the Holy Spirit, and the unity of the body of Christ consisting of Jews and Gentiles. This last aspect, in particular, was an offense to the Jews and the reason for his imprisonment in Jerusalem. Not much later, the apostle's imprisonment (and certainly its cause) led to many Christians being ashamed of Paul or turning away from him (2 Tim 1:8-16). Here, however, he was still able to cite his circumstances to underline the exhortations that now followed. 

The first of these exhortations was that the Ephesians should walk worthy of the calling with which they had been called.[2] Does it not become clear from these words that there is no right practice without the right teaching? How were the Ephesians to live worthy of their calling if they were not interested in it? And how would they know their calling as believers if it had not been communicated to them? 

Knowledge of God's thoughts is the prerequisite for their realization. We read in other passages about our heavenly calling (Heb 3:1; Phil 3:14), but here it is about the calling of the redeemed to a body of Christ and to the dwelling of God in the Spirit, in other words: the calling to His assembly on earth. We are also exhorted to walk worthily of the gospel of Christ (Phil 1:27), worthily of the Lord (Col 1:10), and worthily of the God who has called us to His kingdom and glory (1 Thes 2:12) four times in all. Here, the call to walk worthily is linked to our calling described above.

Verse 2: "With all humility and gentleness, with longsuffering, bearing with one another in love,"

Next, Paul explains in detail what this worthy conduct consists of. Is it not surprising at first glance that we read nothing here of the sublime truths set out in the first three chapters of the letter but find very simple, plain 'rules of conduct'? The explanation is as simple as it is important: The thoughts of God can only be fulfilled by people who have been born again and have become partakers of the divine nature. The flesh, the old nature of the believer, is incapable of living "with all humility and gentleness, with longsuffering, bearing with one another in love." But here we find the characteristics of the Lord Jesus, the man from heaven, who calls out to us: "Learn from me, for I am gentle and humble in heart" (Mt 11:29). In humility, He washed His disciples' feet; in meekness, He endured their often wayward expressions and behavior; in longsuffering, He even met a Judas who accompanied Him for three years; and in His divine love, He loved His own to the end. Through the new birth, every child of God has been given a share in His nature; however, we need these admonitions because we are not yet freed from our flesh, the "old nature."

If we also see the divisions among true children of God, must we not confess that the reasons for carnal factions and divisions are largely to be found here? If we dealt with one another in humility, gentleness, and longsuffering, we would have no impatience, envy, or resentment. If we put up with one another in love, we would be protected from partisanship (cf. Phil 2:2-5). But suppose we lack these qualities of the new man in our practical interaction with one another. In that case, we may even end up biting and devouring one another and ultimately being consumed by one another (Gal 5:15). 

Bearing one another in love

We, therefore, need these exhortations, which basically boil down to joining ever closer to our Lord in heaven so that we can express His characteristics in His assembly. Shouldn't this attitude have been the reason why, on the one hand, the first Christians had favor with the whole people, but on the other hand, no one dared to join them - because it was seen that here "new people" were forming a "new unity," something that had never existed before on the whole earth (Acts 2:47; 5:13)? 

If every member of the body of Christ had realized these simple and yet so serious admonitions, there would not have been many of the sad divisions. I don't have to put up with someone I get on well with because I am happy every time I see them. But if I'm bothered by personal character traits, it's called "bearing with one another in love." Peculiarities in behavior can sometimes burden others; here, too, "bearing with one another in love" applies. Even if the right understanding of Christ's teaching is absent, it remains: "bearing with one another in love." 

Preserving the unity of the Spirit

Verse 3: "Diligent to preserve the unity of the Spirit in the bond of peace."

Humility, gentleness, longsuffering, and love are necessary to maintain the unity of the Spirit. This unity does not mean the same as the words in verse 4: "There is one body." There we have before us the unity of the body of Christ, which is a result of His work on the cross. He has laid the foundation for this, and through the Holy Spirit, all the redeemed are baptized into one body (Eph 2:16; 1 Cor 12:12, 13). Therefore, the body's unity no longer needs to be established or striven for; it exists as a divine work that can neither be destroyed nor needs to be preserved. We should always bear this incontrovertible fact in mind. Every time we come together to break bread, we remind ourselves: "The bread we break, is it not the communion of the body of Christ? For we are one bread, one body, the many, for we all partake of the one bread" (1 Cor 10:16, 17). 

We also do not need to establish the unity of the Spirit, as this is actually the work of the Holy Spirit. He brings about the awareness in us that we form one body with all the redeemed and gives us the strength to behave accordingly. This unity, therefore, has a very practical aspect, which is why its realization can be disturbed. It is like a delicate bond through which the Holy Spirit wants to keep us together in practical unity and can, therefore, be violated by a carnal word between brothers. The flesh in us is always opposed to the work of the Holy Spirit.

How necessary, therefore, is the exhortation to "endeavor diligently to preserve the unity of the Spirit in the bond of peace"! The seriousness of these words is expressed in the two additions, "diligently" and "in the bond of peace." We must not be indifferent to what is so precious to our Lord, and we must devote diligence and effort to it while at the same time pursuing peace among ourselves. What else is needed to maintain the unity of the Spirit we have considered in the previous verses, and we repeat it because it is so important: humility, gentleness, longsuffering, forbearance and love. These are the qualities of our Lord that the new man also possesses, the characteristics of a spiritual Christian. Without them, we cannot maintain the unity of the Spirit. The stepping back of the individual and peace with one another are the prerequisites for the Holy Spirit to align us toward the Lord Jesus. The Head of the assembly is the center of this unity.

The unity of the Spirit is not to be confused with human unanimity. The word Spirit here does not refer to our human spirit but to the Holy Spirit. Some believers or a whole assembly may agree on a matter not in line with God's will. Then, there is unanimity but not the unity of the Spirit. The Holy Spirit will never produce unanimity that is not based on the Word of God. His efforts are always aimed at the practical realization of the unity of the members of the body of Christ according to the guidelines of Holy Scripture. 

In the assembly of God, the most diverse human characters and cultures come together. Since the redemptive work of Christ, there is now one new man and one body, as we saw in chapter 2:15 and 16. "There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus" (Gal 3:28). It is not human sympathy that unites us, but the new life and love of God that is poured into our hearts through the Holy Spirit. If, as beloved of God, we regard the members of the body as objects of the same love and live in the attitude of our Lord, then we are capable of humility, gentleness, and longsuffering, can bear with one another in love, and thus preserve the unity that the Holy Spirit wants to bring about in our midst in the bond of peace. 

It hardly needs to be mentioned that it is primarily a matter of realizing this among the brothers and sisters with whom we are gathered in one place. Beyond that, this principle applies always and everywhere to all members of the body of Christ. No one may evade this call or question its validity for themselves.

Unity at all costs?

Does what has been said so far mean we must endure everything in love with our brothers and sisters under all circumstances? This question brings us to an important, sadly topical point in our time. 

Some believers take the view that, for the sake of unity, you have to put up with or - to put it in modern terms - tolerate everything. Today, tolerance towards those who think differently is seen as the basis of democratic social systems. Many Christians now believe tolerance and grace are related or similar concepts. However, this is not correct. Tolerance allows every other conviction and way of acting to be regarded as equal. On the other hand, the Christian who stands and lives in grace knows the sole truth of God's message and knows the right way but will show patience and always try to pass on the teachings of grace (cf. Phil 3:15.16). 

But back to the question: Must everything be endured for the sake of unity? Due to the importance of this topic and for the sake of a better overview, it seems appropriate to break down the answer a little.

  1. The first prerequisite for preserving the unity of the Spirit is loving endurance. Unfortunately, for carnal reasons, we are quick to say: I can no longer put up with this brother or sister. We have already seen that such an attitude of heart does not stand up before the Lord. 
  2. However, bearing with love does not exclude admonition: A Christian who walks disorderly must be rebuked (1 Thes 5:14; 2 Thes 3:12), someone who causes dissension and offense must be dealt with (Rom 16:17), and a sectarian person must be rejected (Tit 3:10). The apostle Paul's exhortation to Timothy must not be ignored here: "But a servant of the Lord should not quarrel, but be gentle toward all, teachable, forbearing, meekly rebuking those who oppose him, lest God grant them repentance to the knowledge of the truth" (2 Timothy 2:24, 25). Despite the seriousness of the situation, a high degree of "bearing with love" must still be evident.
  3. The limit of endurance is only reached when, despite all efforts of love, a state that destroys the unity of the Spirit is revealed. The fact that this is not only the case when false teachings or the grossest moral transgressions are tolerated should be obvious to every believer who has the Lord's honor and the well-being of His people at heart. If, for example, brothers and sisters carry out idiosyncratic actions in assembly matters against the will of the others and continue to do so despite patient instruction, this reveals an evil disposition, even if it is hidden behind sweet words and fine speeches. In such a case, the only way to preserve the unity of the Spirit is through separation. Some of God's children find this difficult to understand. But the holy God cannot unite with evil. The idea that separation from everything contrary to God's nature is the prerequisite for living and acting in a way that is pleasing to Him runs through the whole of Holy Scripture. According to God's thoughts, such a separation is an exceptional case because the practical unity of believers is based on the commonly recognized foundation of the Word of God. However, if this is no longer recognized, after patient efforts of love, those who bring factions into the assembly of God become apparent, as do those who are tried and tested (cf. 1 Cor 11:19). 

Separation or division?

Such a separation cannot take place without deep humiliation over the dishonoring of the Lord, for which we are all partly responsible (1 Cor 12:26; cf. Dan 9). If we are concerned with the glory of the Lord, we are humbled, but if we are only concerned with separation - as necessary as this is - self-righteousness easily arises in us.

Sometimes, such necessary divisions are referred to as carnal divisions. But if we examine the Word of God, we will find that factions or sects (Greek: hairesis) and divisions (Greek: schism) are always carnal[3] . They can easily arise because people no longer want to put up with one another without a scriptural reason to do so. Separation from evil, on the other hand, is the separation demanded by God from everything that contradicts Him and His nature and, at the same time, the prerequisite for the unity of the Spirit.[4]

If we do not distinguish between the biblical concepts of division and separation, we lose a clear view of right and wrong before God. Often enough, brothers and sisters who have had to separate from others have been accused of division. Conversely, some carnal and avoidable divisions have been described as biblically necessary. Only when we have the Lord as our Head in heaven before our eyes can we, by His grace, remain together in the unity of the Spirit.

The head cares for the body.

In verses 4 to 6, the focus shifts from the local and personal task of walking according to our calling to fundamental aspects. It is always important not to lose sight of the divine principles when dealing with the details of the Christian life. Here, we are introduced to the seven areas and relationships we find ourselves in as Christians. 

Verses 4 to 6: "[There is one body and one Spirit, just as you were called in one hope of your calling. One Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in us all."

First, the realm of the body of Christ stands before us. All who have received eternal life and the Holy Spirit through faith in the Lord Jesus belong as members to the one body of Christ (1 Corinthians 12:12, 13, 27). The unity of the body is an essential, eternal unity. The body of Christ is seen here as presently existing, that is, consisting of all believers living at a certain point in time (cf. on the other hand, chapter 1:23). They have all received the same Holy Spirit, who binds them together but also guides them in their ministry. They all have the same hope: they await the Lord Jesus to fulfill His promise (chapter 1:18; cf. John 14:1-3). 

However, there is also the area of Christian confession here on earth, which has a more outward-looking character. This is expressed very clearly in Romans 10:9 and 10: "... that if you confess with your mouth Jesus as Lord and believe in your heart that God has raised him from the dead, you will be saved. For with the heart, one believes unto righteousness, but with the mouth, confession is made unto salvation." The expression "one Lord," therefore, stands for the confessional recognition of the authority of the Lord Jesus as the only Lord. "One faith" here does not mean the personal acceptance of the truth of salvation, nor the one Christian faith in contrast to Judaism and idolatry. The "one baptism" is the Christian water baptism into the death of Christ in the name of the Father, the Son and the Holy Spirit, not that of John the Baptist (Mt 28:19; Rom 6:3f.). Unfortunately, there are also people in this area of the Christian confession who call themselves Christians but do not have life from God and therefore do not belong to the first area. However, this development from true, living Christianity to dead Christianity was not God's intention and is, therefore, hardly the subject here. Therefore, the widespread opinion that we are looking at "three concentric circles" with an ever-increasing circumference can hardly be reconciled with the purpose of the letter to the Ephesians, in which we are informed of God's counsel. 

The third area shows us the "one God and Father," who stands in contrast to the many gods of the nations. He is not only the God and Father of all true believers but - as we saw in chapter 3:15 - the One who names and knows "every family in the heavens and on earth." Our God and Father in Christ is and remains Lord of all creation simultaneously. He never relinquishes His rights as Creator. He is "above all and through all and in us all."[5] - As Christians, we are to walk according to our calling in the seven points of these three areas, which will be developed further in the following sections.

Verse 7: "But to each one of us, grace has been given according to the measure of the gift of Christ."

After the principles of biblical Christian unity that sound like trumpet blasts in verses 4 to 6 ("one body, one Spirit, one hope ..., one Lord, one faith, one baptism, one God and Father ..."), the focus in the rest of chapter 4 is on the individual believers who form this unity. How perfect are the thoughts of God! When He considers the unity of the whole body, He does not lose sight of the many individual members, and when He deals with the individuals, He does not forget the whole! Unity and diversity - these two aspects of the truth about the body of Christ form a divine harmony. This is difficult for us as humans to grasp. We tend to either emphasize unity, where we easily fall into the danger of uniformity, or emphasize diversity, which carries the danger of confusion. Only in the power of the new life and under the guidance of the Holy Spirit are we able to harmoniously combine both sides. 

Alongside unity, then, is diversity, by which is not meant human diversity, but the multitude of revelations of grace in the believers, which are given by their Head in heaven and are intended to lead to the spiritual growth of the body towards Him. 

Christ, our Head in heaven, is concerned not only with His body as a whole but also with the many individual parts, the members. However, the term "members" does not appear in the letter to the Ephesians until chapters 4:25 and 5:30, i.e., in the sections that deal with the practice of the life of faith (cf. Rom 12:5; 1 Cor 6:15; 12:12-28). Here, however, the focus is on the counsel of God concerning Christ and His assembly. 

To each believer who belongs to His body, the Lord, now glorified at the right hand of God, has given a certain measure of grace, as is stated in verse 7. He knows each one of us. He knows our abilities and distributes to each individual according to the measure that corresponds to him. 

Verse 8: "He says, "Having ascended on high, He led captivity captive and gave gifts to men."

Paul cites a saying from the Old Testament (Ps 68:19.18) to justify this. In this verse of the Psalm, the Lord Jesus is spoken of prophetically centuries in advance as the One who defeated the devil ("led captivity captive"), ascended into heaven ("ascended on high"), and received gifts from God as a man ("in man"). The Lord did not receive these gifts for Himself; they are signs of His power, which will one day unfold on earth in the Millennial Kingdom when the Holy Spirit is poured out on all flesh. That is yet to come. But let us remember chapter 1:20-23, where we saw that the Lord Jesus, who "fills all in all," will one day reign as Head over all in the Millennial Kingdom, but has already been given to the assembly, which is His body and is in an intimate relationship with it. Here, He is presented to us as the One who, in His exaltation at the right hand of God, will fulfill all things and is now the giver of spiritual gifts to His body, surrounded by glory and power. 

Since the assembly and the "mystery of the Christ" were not among the subjects of prophecy, we only find in the Old Testament that the Messiah would have to suffer, then be exalted to the right hand of God and reign as man (cf. Is 53; Ps 2; 8; 110). But in the revelation of the mystery in the New Testament, we are told that the Lord Jesus, as a glorified man, will not only exercise His power in the Millennial Kingdom and pour out His blessing on the whole of creation, which will then be liberated but is already doing so now in the assembly, which is so close to Him as His body. Before He unfolds His power in blessing people on earth, He reveals it in the assembly by, according to His promise, giving gifts to people who have been liberated from the power of the enemy, which are proof of this power. This is why Paul quotes the words from Psalm 68. 

However, the wording of the quotation is slightly altered. Instead of the original words "... you have received gifts in man", Paul writes under the guidance of the Holy Spirit: "... He... has given gifts to men." He thus goes one step further and describes the distribution of gifts to individual believers. 

However, unlike Romans 12:6, 1 Corinthians 12:4, and 1 Peter 4:10, this does not refer to gifts of grace (Greek: charisma) that are bestowed on people, but to gifts (Greek: doma). These are the persons themselves whom the exalted Lord has given "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ," namely "until we all attain to the unity of the faith and of the knowledge of the Son of God, to the stature of a full-grown man, to the measure of the stature of the fullness of Christ" (verses 12 and 13). 

The gifts that Christ gave and gives to people (of course, only to those who believe in Him) are, therefore, a consequence and proof of His exaltation to the place of supreme power and glory. He became man and died on the cross to free creation from the power of Satan, the prince and god of this world. Through His death, He "destroyed the one who has the power of death, that is, the devil" (Heb 1:14). As a result, the devil has lost all power over those who believe in the Lord Jesus. As a reward, God has given Christ all power in heaven and on earth. And what does He use it for now? To give those who believe in Him everything they need while they are on earth! 

True Christian service, therefore, has a heavenly origin; it is based on the accomplished redemptive work of Christ and His glorification in heaven. As those redeemed through faith in His work and as members of His body, we are still surrounded by a creation that has not been liberated and by enemies. But our already glorified Head in heaven gives us the gifts needed to gather and strengthen those who will be eternally united with Him. People who were once captives of Satan thus become, according to God's will, instruments of His grace for the salvation of others who are still under the power of the evil one and for the edification and advancement of those who are saved. 

Verses 9 and 10: "But this: He ascended, what is it but that He also descended to the lower parts of the earth? He who descended is the same one who ascended above all the heavens to fill all things."

Before the Lord Jesus "ascended" to heaven as a glorified man, He first had to come down from heaven to become a man and "descend" as a man to the lower parts of the earth. When He died under the judgment of God, He took the place we deserved. Then, His holy body was laid in the grave. After He had accomplished this work, He rose from the dead on the third day and, after forty days, ascended into heaven as a man and was crowned there with glory and honor (John 17:5; Heb 2:9; 1 Pet 3:22). Thus through Him "all things are fulfilled" (cf. 1:23). He is the fulfiller of all God's thoughts. This also means that He gives gifts to the people He has redeemed to snatch others from Satan's power.

Verse 11: "And he has given some [as] apostles and others [as] prophets and others [as] evangelists and others [as] shepherds and teachers,"

Apostles, prophets, evangelists, shepherds, and teachers are now mentioned in a short list. In contrast to some of the gifts of grace mentioned in 1 Corinthians 12 (healings, tongues, miraculous powers), which confirmed the work of God in the early days (cf. Heb 2:4), these gifts were given exclusively to promote the spiritual growth of the assembly, and apart from the apostles and prophets, who laid the foundation (chapter 2:20; 3:5). They will remain until the return of the Lord Jesus. This is a great comfort for us, especially in our time of decline and incipient apostasy.

The gifts are not to be confused with human abilities. Someone who is able to express themselves clearly and intelligibly does not thereby possess a gift of grace to proclaim the Word of God. On the other hand, a theological education cannot replace a gift of grace. As the passages quoted show, gifts are given only by God and the glorified Lord. They are gifts for His redeemed, spiritual abilities given by Him, combined with the commission and authority to serve. Under the guidance of the Holy Spirit, they are to serve to glorify the Lord and to bless others. 

Gifts for the edification of the body

The gifts of the apostles, prophets, evangelists, shepherds, and teachers are given for this purpose. This is not about demonstrating the power of God, which was particularly expressed in the so-called "sign gifts" of speaking in tongues, healings, and miracles in the early days of Christianity (cf. 1 Cor 12). The focus here is only on the gifts and ministries required to form and build up the assembly. As long as the body of Christ is on earth, i.e., until the Rapture of the believers, it will be built up. For this purpose, Christ uses the redeemed in whom His grace works through His Holy Spirit. 

The apostles and prophets laid the foundation of the assembly on earth through their ministry (cf. chap. 2:20; 3:5). As can be seen from verses 8 to 11, the apostles are not seen here as those whom the Lord Jesus called during His life on earth, but as those who were placed in His service by the glorified Christ, which is particularly clear in the case of Paul (cf. Lk 6:13; 9:1-5; Mt 28:18-20; Acts 26:12-18). In contrast to the other gifts, the apostles also possessed a ministry, for which the most important prerequisite was to have seen the Lord personally (cf. Acts 1:21-26; 1 Corinthians 9:1,2). The prophets are also exclusively those of the New Testament, as seen from chapter 3:5: "... as it has now been revealed to his holy apostles and prophets in the Spirit".

The other two types of gifts, the evangelists as well as shepherds and teachers, are necessary for the entire time of the Body of Christ's existence on earth. The evangelists win the souls so precious to the Lord; the shepherds and teachers serve to perfect the saints and build up the body of Christ (verse 12). They, too, are given by the Lord in heaven; no study can qualify them, no individual, and nobody can call them. The prerequisites are life from God, devotion to the Lord Jesus, love for the lost and His own, and an intensive study of the Word of God. The Lord can also use certain abilities as a kind of 'vessel' for a spiritual gift (cf. Mt 25:15). When He gives a gift, this will be recognized and acknowledged by spiritual Christians. This is still true in today's time of confusion in Christianity! Every gift that the glorified Lord has given to His body for edification, we gratefully recognize in its place as such, as long as it carries out its ministry in accordance with His Word. Such recognition, however, never releases us from obedience and submission to Christ, our Head. Paul once joyfully acknowledged that Christ was preached in every possible way, but it would not have occurred to him to cooperate with those who did so out of envy and strife.

Verse 12: "For the perfecting of the saints, for [the] work of the ministry, for [the] building up of the body of Christ,"

The "perfecting of the saints" is the purpose and goal, the "work of ministry" is the means to this end, and the "building up of the body of Christ" is the way to get there. This is how it was in the beginning, according to the will of the Lord, and this is how it will remain until He comes. This is probably why it says: "... He has ... given ... until we all come ...", and not: "he gives ..." He did not want His assembly to settle down on earth for a long time, but to this day, these words contain the great comfort for us that He will take care of His body as Head until the moment of His return!

Nowhere do we find any indication that the divine order of ministry in the assembly could or should be changed. Nevertheless, as early as the first decades of the second century, the ministry became practically more important than the gift.[6] The first deviation consisted in the continuation of the New Testament offices of elders or overseers. However, there is no biblical evidence for this, and since the departure of the apostles, there has been no authority whatsoever. The second false step was taken by distinguishing between elders and overseers (the Greek words presbyteros and episkopos became 'priest' and 'bishop'). At the same time, the gifts given to the whole body were mixed with the local ministries. In the New Testament period, however, we do not find a localized exercise of gifts, whether it is Paul as an apostle or Timothy, Luke, and other servants of the Lord.

The ultimate goal of the service

Verse 13: "Until we all attain to the unity of the faith and of the knowledge of the Son of God, to [the] adult man, to [the] measure of [the] full stature of the fullness of Christ;"

The purpose of the gifts mentioned in verse 12, the "perfection of the saints," is explained further here. However, the introductory linking word "until" is not followed by a time, but rather by a description of the state that all members of the body of Christ should and will one day reach: "... until we all attain to the unity of the faith and of the knowledge of the Son of God, to the adult man, to the measure of the full stature of the fullness of Christ." 

These words describe a perfection from which all believers today are still a long way off. Will it ever be achieved on earth? That is not the question here. The point is that the Lord cannot be satisfied with any lesser goal. We may, therefore, regard these words as an assurance that the Head in heaven will give His assembly the necessary gifts of evangelists, shepherds, and teachers for this purpose until He returns. Even if the ministry today is characterized by weakness, this promise of the Lord remains for us. He will not cease to give the gifts necessary for the perfection of His saints, and He will reach His goal with us!

Again and again, in this passage, the Holy Spirit emphasizes the idea of unity. In verse 3, we were asked to keep the unity of the Spirit in the bond of peace; in verse 4, we saw the unity of the body, which is the work of Christ and the Holy Spirit, and here we find the unity of faith and the knowledge of the Son of God as the goal and result of the ministry. 

As high and unattainable as this goal may seem to us, the Holy Spirit places it before our eyes, and it is good and necessary to always have it in mind. God has not only given us perfect salvation in Christ, but He also takes care of our spiritual growth towards our headship. Christ is the beginning, but He is also our sublime goal, our perfect example, and our daily source of strength. If each individual has Him in mind, His body can also be seen as a whole - well joined together (cf. also chapter 2:21) – grow, and be built up in love. The practical condition of the body of Christ is influenced and co-determined by the condition of each believer. 

The goal described here will only be reached in perfection in heaven. Then, all redeemed members of the one body of Christ will be united, not only joined together by the Holy Spirit dwelling in them but also without differences in faith, without differences of opinion or disagreements. Then all idiosyncratic thoughts will be left behind like the flesh from which they emerge, and all will have attained to the unity of the knowledge of the Son of God! In the unclouded glory of the Father's house, we will all know only one point of view: Him, the Son of God, the Son of His love, who loved us and gave Himself for us! We will see Him as He is and praise and worship Him with one heart and mouth!

Unity of faith and knowledge

Faith and knowledge of the Son of God belong closely together. Spiritual knowledge is always a consequence of faith. Peter once expressed this with the words: "You have words of eternal life; and we have believed and have come to know that you are the Holy One of God" (John 6:68; cf. Heb 11:3). To everyone who believes in His Son, God opens their eyes to the glory of Him in whom He has revealed Himself in grace and truth and in whom all the fullness of the Godhead dwells in the flesh. 

Faith in the Son of God is the foundation of life on which every believer stands (Gal 2:20), and the knowledge of Him whom God the Father has sent is eternal life (John 17:3). Every believer possesses a certain degree of faith and knowledge. God now wants to lead us to the unity of faith and the unity of the knowledge of the Son of God. No two believers have the same degree of faith and knowledge. 

We can already see this in the different gradations of sacrifices in Leviticus. When the Israelites were allowed to offer not only a male ox but also a sheep, a goat, a turtle dove, or a young pigeon as a burnt offering, this shows how God knew and took into account the different circumstances of the Israelites (Lev 1). It was similar to the grain offering in chapter 2, the sin offering in chapter 4, and especially in chapter 5, where it explicitly states: "And if his hand ... cannot raise" (verses 7 and 11). In the New Testament, we read about fathers, young men, and little children (1 John 2:13-18), but also about those who are immature in the faith, i.e., those who have fallen behind in their spiritual growth due to spiritual laziness or carnal thoughts and actions (1 Corinthians 3:1-3; Hebrews 5:12-14). 

These differences within the body are to be overcome through the ministry of the gifts given by our Head in heaven so that we may all grow in faith and knowledge of the Son of God towards unity for the glorification and worship of God the Father, but also for our joy. The more we grow in faith and knowledge and are practically united with the Son of God, the more we grow together as members of His body, and the more He is practically revealed in His body, the assembly. In this way, we arrive at deep, inner agreement in faith and knowledge, the object of which is the Lord Jesus in His highest, eternal glory as the Son of God. Incidentally, this is the only passage in the letter to the Ephesians in which He is regarded as the eternal Son of God, not as a glorified man in heaven.

Spiritual adulthood

In verse 13, we are introduced to the "full-grown man" and the "measure of the full stature of the fullness of Christ" as further goals closely linked to the unity of faith and the knowledge of the Son of God.

Let us first turn to the word "full-grown" (Greek: telos). It is used several times in the New Testament to refer to believers and is sometimes also rendered as "perfect." We must distinguish between three meanings: 

  1. According to their position, all the redeemed are made perfect for eternity through the sacrifice of Christ (Heb 10:14). They are made acceptable in the Beloved and are and remain children of God. No one can snatch them out of the Father's hand. 
  2. In 1 Corinthians 13:10, Paul speaks of a future perfection that we will only reach in heaven. There, we will be in harmony with God in every respect, a state from which we are still far removed in practice. 
  3. Just as a child must mature to full stature, the Christian should also become practically perfect or mature. However, this does not mean a state of sinlessness but the knowledge and realization of our Christian position before God (1 Cor 2:6; Phil 3:15; Heb 5:14). 

The latter state is what we are talking about here. The standard for this spiritual "growth" and, therefore, for our lives is Christ. Becoming more like him is spiritual growth. This was the case with Paul, who called out to the Corinthians: "Be imitators of me, just as I also am of Christ" (1 Cor 11:1). If we take ourselves or others as a yardstick, we can easily end up being satisfied with what we have achieved. But if we have the "measure of the full stature of the fullness of Christ" in mind, then we see the perfection to which He wants to lead us as members of His body. With this goal in mind, we will grow spiritually into "full-grown men."

What constitutes the "mature man" is the "measure of the full stature of the fullness of Christ," the full measure of spiritual growth in the revealed truth about the person of Him who has fulfilled the whole counsel of God and is now glorified at His right hand. It is a state of spiritual maturity that we find in a similar form in John. When he speaks of "fathers" in his first letter, these are believers who have left the stages of "children" and "young men" behind them and have matured spiritually. While he has to give serious admonitions to the young men and little children, he can confirm to the fathers that they have "known him who is from the beginning," namely the Son of God (cf. 1 John 2:13-27). They have reached the measure of the fullness of Christ. They could not achieve more in this respect, nor did they need more. They had found their rest in Him. This certainly does not happen overnight, but like all growth, it is a process that takes time and ultimately never ends during our life on earth. Peter exhorts us in his last letter to grow "in the grace and knowledge of our Lord and Savior Jesus Christ" (2 Peter 3:18), and Paul was still in prison in Rome, almost at the end of his life, filled with a deep desire to "know Him" (Phil 3:10). 

The task of the ministry and the ministers of the Word is to bring the believers closer to this goal step by step. I remember an old brother who often began his talks with the words: "We want to spend a little time with our Lord." This brother had understood the purpose and ultimate goal of every ministry: the glorification of our Lord and our growth towards Him, yes, towards the "fullness of Christ." 

All the fullness of Christ has been revealed to us in the Word of God: 

  • as the eternal Son of God in the bosom of the Father, 
  • in His incarnation and in His perfect life on earth,
  • in the revelation of God's love and grace, but also of his holiness and justice,
  • in His suffering and His atoning death on the cross,
  • in His resurrection, ascension, and glorification in heaven,
  • in His relationship as Head to His body, the assembly,
  • as the one who perfectly fulfills God's counsel and in whom all the treasures of wisdom and knowledge are hidden. 

The more we allow "the word of Christ" to dwell in us and take Him as our example, the more we will grow towards Him and His fullness (cf. Col 3:16; 2 Cor 3:18; Phil 2:5). His will and goal is to fill the assembly and all its members with His thoughts and His riches and to bring us practically into agreement with what the assembly will be in eternity. The more we occupy ourselves with His glory and greatness, the more we will be 'immune' to negative influences from within and without. 

The Colossians were in danger of being drawn away from holding on to Christ, the Head, by their preoccupation with all kinds of questions of interest to the flesh (Col 2:18; cf. also 1:23; 2:8, 16, 20). The Ephesians did not need to be warned of these dangers. Growth to the fullness of Christ is therefore presented to them as a means of protection from "every wind of doctrine." - It is worth pointing out here that in God's Word, we are not only warned against false doctrines or false teachings but against every departure from the sound doctrine of God's Word (cf. Rom 16:17; 1 Tim 1:3; Heb 13:9). 

Verse 14: "That we may no longer be babes, tossed to and fro by every wind of doctrine [that comes] through the deceitfulness of men, through [their] craftiness to cunningly devise error;"

Anyone tossed to and fro and blown about by every wind of doctrine is not an adult, spiritually speaking, but a minor. This is what Hebrews 5:13 calls those still inexperienced in the word of righteousness, and 1 Corinthians 3:1 calls carnally minded believers. Although the causes are different, the result is the same. There is a lack of spiritual discernment and spiritual strength. 

Such believers do not immediately recognize hidden dangers. They are easily seduced by "sweet words and fine speeches" (Rom 16:18). They do not see that, in reality, it is "the deceitfulness of men, through their craftiness in craftily devising error (literally: the seduction of error)." 

However, we can be protected from such dangers if we resolve in our life of faith to listen only to the voice of our Lord, the Good Shepherd. He said: "And the sheep will follow him because they know his voice. But they will not follow a stranger, but will flee from him, because they do not know the voice of strangers" (John 10:4, 5). 

Verse 15: "But holding fast the truth in love, let us grow up in all things into him who is the head, into Christ,"

After the goal in verse 13 and the warning in verse 14, we are now shown how we can grow up in all things to Him who is the Head, while holding fast to the truth in love. The expression "holding fast the truth" reflects a single active word (Greek aletheuo), which only occurs in Galatians 4:16 and is translated there as "telling the truth", which means "being truthful, being sincere". Just as we would never think of deceiving ourselves, we should never speak anything other than the truth to our brothers and sisters. The perfect expression of such sincerity of heart is "the truth in Jesus" (verse 21).

Truth and love have been fully revealed through the Lord Jesus: "Grace and truth have come through Jesus Christ" (John 1:17). When the Jews asked Him: "Who are you?" He answered them: "By all means what I also speak to you", that is, His words presented Him as who He was, namely the truth (Jn 8:25). He shone as the true light in the darkness of this world, but the world did not know Him, and His own (i.e., the Jews) did not accept Him. Lonely and mostly misunderstood, He walked His path of light in communion with His Father. At the same time, He was filled with perfect, divine love. He loved not only His Father, whose will He had come to perform, but also the people who were trapped in sin and, in a very special way, His own. There was never a person on earth who was as approachable to everyone as our Lord. To all who came to Him in sincerity, even to the despised and rejected, He was kind, loving, patient, merciful, and full of deep compassion. 

The practical combination of truth and love, as seen in the Lord in perfection, is a prerequisite for our spiritual growth. "Truth" without love makes us critical, cold, or fanatical, and "love" without truth leads to emotionalism and spiritual aberrations. 

As we have already established, spiritual growth consists first and foremost of growing up to Christ, our Head, and becoming more like Him. We are not only to be conformed to the image of the Son of God in glory, but already now, during our life of faith, we are to become more and more like Him. If we always have the Lord before us (cf. Ps 16:8), we will - despite all our failures, which we will recognize more and more clearly - become more like Him and grow towards Him.

However, the words "in everything" also mean that we should know the fullness of revelation about Christ and grow in it. The actual theme of the letter to the Ephesians is the glory of Christ as Head in heaven and His intimate connection with the assembly that forms His body. Therefore, spiritual growth here is not limited to our relationship with the Lord Jesus but encompasses our relationship as members of His body with one another and with Him as our Head. He wants us to recognize and take the place He has given us in His body.

God's word is precise. Here, the Lord Jesus does not stand before us as the Son of God, as in verse 13, whom we are to recognize more and more, but to whom we cannot "grow up" because we will always remain creatures. Regarding our spiritual growth, the goal is the glorified man in heaven, "who is the Head, the Christ." 

Head and body

Verse 16: "From which the whole body, well joined and connected by every joint of the presentation, according to [the] effectiveness in [the] measure of each part, brings about the growth of the body for its self-construction in love."

Christ, the Head in heaven, is not only the goal but also the source of growth. All individual members and also the whole assembly have their place, so to speak, in a spiritual cycle whose beginning and end is Christ. Without Him, we are nothing, but in Him, we have everything we need to grow. 

The image of the human body as an image of the assembly primarily illustrates the inseparable connection between the Head and the body. It also expresses the individual members' intimate unity and dependence on one another. Finally, the body is always regarded as complete, with nothing missing, so it is always functional.[7] But there are also significant differences. In the body of Christ, each member is directly related to the Head, and unlike the human body, in which the head and body grow together, only the body of Christ must grow to perfection, not the Head in heaven, which is perfect. After all, all spiritual growth of the body starts from Him and leads to Him. 

This is not about an increase in the number of believers but only about the spiritual growth of each member and the body as a whole. The body of Christ on earth is always seen as a functioning unit in which no part is missing. In contrast, we see the outward growth of the assembly through the addition of new converts in the image of the house of God, which is built from living stones and thus also grows outwardly (Eph 2:20-22; 1 Pet 2:5).

Just as in our body, every member and every part of the body is in the place determined by the Creator so that it can perform its function; the body of Christ is also "well put together" according to God's plan. The same expression is already used in chapter 2:21 in the growth of the divine structure into a holy temple in the Lord. We can see from this that God's plan or counsel is being presented to us here, not our practice, which unfortunately often looks quite different. 

The body's individual parts do not stand alone but are "joined together by every joint of presentation." The same passage in Colossians 2:19 says that "the whole body, supported and knit together by the joints and ligaments, increases in the growth of God." 

These "ligaments" and "joints" deserve our special attention. In addition to the "bond of peace," which is indispensable for preserving the unity of the Spirit, there is also the "bond of perfection," love, which is the crowning glory here as the outstanding characteristic of the building up of the body (verse 16; cf. Eph 4:3; Col 3:14). Joints, on the other hand, are probably designations for the often overlooked but important points of contact between the limbs. If a joint in our body does not function properly, this often results in serious disabilities. Only when the connection in the body of Christ "through every joint of the presentation" is in order will practical fellowship be strengthened and spiritual growth promoted. 

Each individual has been given grace according to the measure of the gift of Christ (verse 7), and this measure of each part is to be developed according to His will in the growth and building up of the body in love. The fact that God has assigned each member of the body of Christ a place and a task as it has pleased Him in His wisdom is illustrated in detail in 1 Corinthians 12:14-26 using the image of the human body. God's wisdom and sovereignty are emphasized three times (verses 18, 24, 28). Our passage, however, is not primarily about the tasks but the connection between the individual parts. Only when this is in order can everyone contribute in their measure to the spiritual growth of the assembly according to God's thoughts in love with one another and in agreement with their Head in heaven.

What a glorious picture of the building up and growth of the body of Christ is presented to us here! Everything proceeds from Him as the Head, and everything leads to Him and to His glorification, with each believer fulfilling the task assigned to him in the place given to him in dependence on Him in love for all others.

These thoughts of God about the growth of the assembly are not a mere theory but the truth that remains valid even if many of God's children no longer know or heed them. That is why it is not mentioned here that many things in practice are not as they should be according to His will. Everything is presented to us according to God's counsel, namely as "well put together." 

Nevertheless, we are not being shown a perfect assembly here because there is no such thing on the whole earth. However, it would be wrong to think that believers can no longer follow the Word of God in everything and thus come together. The only correct conclusion from this passage is to recognize the will of the Lord as it is presented to us here and to act accordingly in all simplicity. What a testimony that would be to the Lord Jesus and the truth of His Word! It would rejoice the heart of God if the unity and growth of the body were visible in practice on earth and if all believers were aware that they belong to it and behaved as members of this one body, expecting everything from Him! Let us explore these precious truths in more depth, rejoice in them, and try to realize them in dependence on the Lord.

The Christian walk (chapters 4:17-5:21)

Although Paul had given his first exhortation at the beginning of chapter 4, it led to a longer treatise on the body of Christ and its edification. It is, therefore, only here that the practical or exhortative part of the letter begins. The subject of the first section up to chapter 5:21 is the Christian's way of life in general. The word "walk" refers to our responsibility five times, and our "former way of life" is mentioned once (chapters 4:17, 22; 5:2, 8, 15).

This relatively long section is divided into two parts. 

  • Verses 17 to 24 show the basis: the putting off of the old man and the putting on of the new man. 
  • Chapters 4:25 to 5:21 present the characteristics of the new man in daily life in the assembly and in the world.

The prerequisite: the new man 

Verse 17: "This now I say and testify in the Lord, that you henceforth walk not as the nations walk, in the vanity of their mind,"

Conscious of his responsibility to the Lord Jesus, in accordance with His will and His name, Paul first testifies that our former way of life in the world, which characterizes all unconverted people, is over once and for all. He had already characterized the lifestyle of the nations in chapter 2:1-3. 11. 12. Here, he describes it in even more detail and, at the same time, warns the Ephesians not to fall back into this sinful life. We must remember that these believers had largely been saved from paganism. But since the heart of the natural man is always the same everywhere, we also need such admonitions. As Christians, we are always in danger of being influenced by the thoughts and lifestyles of the world around us. Old habits can also exert a strong influence on us.

Verses 18 and 19: "Darkened in understanding, alienated from the life of God because of the ignorance in them, because of the hardening of their hearts, who, having lost all sensibility, have given themselves over to debauchery to practice all impurity with greed."

We often tend to look only at the external and overlook the source, the cause of everything. In these verses, however, the root of the world's evil deeds is considered first and foremost. The aims of worldly people are void in the eyes of God; their minds have no spark of divine light, and the divine life is alien to them because they do not understand God and His thoughts. However, their ignorance is culpable because they have hardened their hearts. As a result, they have lost all sense of what is good and proper and indulge in all kinds of debauchery and impure practices in insatiable greed. 

How relevant these words, written almost two thousand years ago, seem to us! They prove that man has not changed or even improved throughout history. 

Verse 20: "But you have not learned Christ in this way,"

But with regard to the Ephesians, Paul can state something completely different. Thanks be to God again and again for His infinite grace and unspeakable gift (cf. chap. 2:4)! They had "learned the Christ." Through the instruction of the apostle Paul, who had been with them for three years, they had not only come to know repentance toward God and faith in our Lord Jesus Christ but also the gospel of God's grace, the kingdom of God, and the whole counsel of God (Acts 20:21, 24, 25, 27). 

The words are simple but impressive: "But you did not learn Christ in this way"! Here, Paul is not presenting the counsel of God or Christian doctrine to the eyes of his readers, but the unique person of Christ, of whom he had already desired in chapter 3:17 that He should dwell in their hearts through faith. "The Christ" - that is He who is now enthroned as the glorified man in the glory of heaven at the right hand of God and on whom the eye of God always looks with perfect pleasure! We have been saved through Him alone, and in Him alone we possess all the blessings that God the Father has given us. In Christ, we have everything, but without Him, we have nothing.

Verse 21: "If indeed you have heard him and have been taught in him, as [the] truth is in Jesus:"

Through the teaching of the apostle Paul, the believers in Ephesus had heard and grasped by faith that "the Christ" in glory is the center of all God's counsel, but also that in His humiliation as the man "Jesus," He had revealed God perfectly and glorified Him on the cross. The truth is not to be found in creation, not in the law, and even less in the religions and philosophies of men, but in Jesus alone (cf. John 14:6)! They had accepted all this in faith. 

"Truth in Jesus" is a remarkable expression. The absence of the article before "truth" is an indication that what is meant here is not the proclaimed truth as doctrine (as in Gal 2:5; 5:7; Eph 1:13) but behavior that reveals truth (cf. verse 25). In contrast, the article before the proper name Jesus is like a sign: It is this one and no other! We get to know the "truth in Jesus" in His life and work on earth. It showed itself in every word He spoke, in every action He took, in His perfect obedience, His entire ministry, His incomprehensible suffering, His zeal for God, His care for His own, and His compassion for the lost, but also in His condemnation of all that is evil. Everything He said and did presented Him as who He was: the truth (cf. John 8:25). Yes, truth can only be found "in Jesus." – To be sure, we also see the truth in the fact that Christ bore the judgment of sin on the cross and took upon Himself the sins of all those who believe in Him, as well as God's righteous and inexorable judgment of evil and at the same time His mercy for those who did evil! But this aspect of "truth" is not the main focus here.

Verse 22: "That is your former way of life you have put off the old man, which is corrupted according to the deceitful lusts,"

Based on faith in the truth revealed in Jesus, we have put off the "old man." The old man is incorrigible; indeed, he is increasingly corrupted by the lusts of the flesh (cf. Rom 8:7). He has been replaced by the new man, whom Christ created through His work on the cross and His resurrection (chapter 2:15). He was the "last Adam," the "second man from heaven," without sin and perfect for the glory of God. But for us to share in His nature through faith, the judgment of the old man had to be carried out. This took place on the cross, where "God, sending his own Son in the likeness of sin's flesh and for sin, condemned sin in the flesh" (Romans 8:3). Only then could the new man arise, who is created according to God in true righteousness and holiness, and whom the believer puts on like a new garment, indeed even more as the new garment being given to him. 

The New Testament speaks three times each of the old and the new man (Rom 6:6; Eph 2:15; 4:22, 24; Col 3:9, 10). The old man describes our position as sinners, the new man our position as being born again. Since no man can stand before God, because the old man is incorrigible, there could only be judgment and death for him. This is why the letter to the Romans describes that we are crucified with Christ, died with Him, and are also buried with Him in baptism (Rom 3:9-20; 6:1-11). 

While the judgment of the old man is already mentioned in the letter to the Romans, the new man is only mentioned in the letters to the Ephesians and Colossians, in which we are seen as being raised with Christ (cf. Eph 2:6; Col 3:1). While the old man lived in this world, the new man was created for heaven. This is particularly clear in Ephesians, which sees us as having been made alive with Christ, raised with Him, and seated with Him in the heavenly places. Yes, it is like this: "If anyone is in Christ, there is a new creation; old things have passed away; behold, new things have come into being" (2 Cor 5:17)!

Let's consider the exodus of the children of Israel from Egypt as a model of redemption. The passage through the Red Sea led by Moses shows us the death and resurrection of Christ for us but at the same time, also our dying with Him, i.e., the end of the old man, the separation from the world, and the beginning of a change "into newness of life." Our being buried with Christ in baptism is also included in this; Paul refers to this in 1 Corinthians 10:2. We find all of this in Romans 6:1-11, where we thus have the Sea of Reeds figuratively before us. 

Verses 23 and 24: "But be renewed in the spirit of your mind, and have put on the new man, which after God is created in true righteousness and holiness."

In the letters to the Ephesians and Colossians, we find the spiritual equivalent of the land of Canaan in the blessings in the heavenly places. The passage through the Jordan under the leadership of Joshua, therefore, shows us once again the death and resurrection of Christ, but now our spiritual resurrection with Him. This is why we are not only talking here about the end of the old man but also about the introduction of the new man, whose interests lie in the land of Canaan, the image of the heavenly places. The twelve stones that Joshua had set up at the bottom of the Jordan are a reminder of the end of the old man, while the twelve stones that God commanded to be taken from the middle of the Jordan and set up on the other side point to the new man (cf. Josh 4:1-9).

If we ask: What is the new man, then the answer is Christ - not as a person, but in His characteristics as the perfect man. As we have already seen in chapter 2:15, the new man was created by Christ after He had borne the judgment of the old man in His body. The new man is in complete harmony with God's thoughts and will never fall into sin, as happened with Adam, the first man. Paul can, therefore, write elsewhere: "Therefore, if anyone is in Christ, there is a new creation; old things have passed away; behold, new things have come into being" (2 Cor 5:17). This is our position, and this can and should also be our practice. To do this, however, we need constant, daily "renewal in the spirit of our mind."

Daily practice

Verse 25: "Therefore, since you have put away lying, speak truth every man to his neighbor, for we are members one of another."

The following exhortations belong within the framework of the 'renewal' mentioned in verse 23 because they introduce us to what we should "put off" and what we should "put on" (cf. Col 3:8, 12). Right at the beginning, we are reminded of the fact, already explained earlier, that all the redeemed together form the body of Christ on earth and are not only members of this body but also "members of one another." Do we always remember in our dealings with one another that we are members of one body, indeed, "members of one another"?

It would never occur to the members of our body to harm one another because they would ultimately harm themselves. "If one member suffers, all the members suffer with it" (1 Cor 12:26). But how little do we consider that as believers we are members of one another! If we were more aware of this, many things would not happen, whether it be untruths, anger, dishonesty, or evil speech.

Instead of these excesses of the 'old nature,' truth and goodness should characterize us. It is striking how often our speech is in the foreground in the last verses of chapter four. As the most important means of communication, it strongly influences our relationship with one another. How do we treat our brothers and sisters, but also our fellow human beings? With the characteristics of the old man or those of the new man, i.e., Christ? He not only proclaimed the truth, but His words were always true and sincere (John 8:25). So it should also be with His own. What we have already found in verse 15 is repeated here in modified form, where we are asked to hold on to the truth in love.

Verses 26 and 27: "Be angry, and do not sin. Do not let the sun go down on your anger, and do not give place to the devil."

Unlike anger, wrath is not always a sign of malice. We know about God's anger at evil, and the Lord Jesus was also angry at the hardness of people's hearts (Mark 3:5). We too can and should feel holy indignation, holy anger, when we see the name of the Lord Jesus being blasphemed. Sadly, there are Christians who can be unimpressed and indifferent instead of being saddened and angry in a way appropriate to God. But suppose we do not live in fellowship with the Lord. In that case, there is always the danger that anger, which is justified in itself, will degenerate into excitement, rage, or hatred and thus into sin, thereby giving the devil an opportunity to work (cf. verse 31). We are, therefore, not warned against anger as such but against it degenerating into sin. That is why it is also added: "Let not the sun go down on your wrath, and do not give place to the devil." What a heartfelt reference to the need for daily self-judgment and - where necessary - confession of our transgressions, which is especially necessary in the evening before we go to sleep so that we can lie down in peace and also get up in peace the next morning (cf. Ps 4:9.8)! But what a serious warning also against the cunning of the devil, who easily finds his way into us but from whose influence we cannot so easily detach and free ourselves!

Verse 28: "He who has stolen no longer steals but rather works and does good with his hands so that he may have [something] to give to the needy."

This admonition is not a mere repetition of the eighth commandment: "You shall not steal," because the Christian is not under the law from Sinai (Ex 20:15; Rom 10:4; Gal 5:18; 1 Tim 1:9). No, grace instructs us here (Tit 2:11; cf. Ex 21:16; 22:1-3). Stealing is a terrible outgrowth of selfishness, greed, and disregard for the rights of others. As the statistics show, fewer and fewer people today have an awareness of injustice or inhibitions about taking the property of others. But even such a person can come to a living faith in the Lord Jesus; he is encouraged here to work with his hands now so that he is able to give to others instead of unlawfully taking from them! 

However, it must be said that not all ways of earning money are suitable for the Christian. An occupation that contradicts God's will and the Christian's position should be given up as soon as possible. 

During his farewell interview, Paul reminded the elders of Ephesus of the words of our Lord Jesus, who himself said: "It is more blessed to give than to receive" (Acts 20:35). The Christian should, therefore, not work selfishly or even out of greed, but should have open eyes, an open heart and an open hand for those in need in order to share something of his abundance with them. How sublime are the principles of the Gospel, in stark contrast to the practice in the world today!

Verse 29: "Let no idle word proceed out of your mouth, but whatsoever good thing [is] for necessary edification, that it may minister grace to them that hear."

Instead of ugly words, something beneficial should come out of our mouths. Our words should offer grace to those who hear, that is, strengthen the awareness of grace in them. To do this, we need constant instruction from the Word of God, the "Word of his grace" (Acts 14:3; 20:32). Then we will also be protected from deviating from the truth out of a misunderstanding of grace. We must not confuse grace with tolerance. Tolerance allows all opinions and ways of acting to coexist on an equal footing, while the Christian who stands in grace and knows the will of God is patient towards those who have not yet recognized this will. Paul used words of grace when he wrote to the Philippians: "Therefore, if many are perfect, let us be so minded; and if you are of a different mind, God will reveal this also to you" (Phil 3:15). "The mouth of the righteous is a fountain of life" (Prov 10:11).

Verse 30: "And do not grieve the Holy Spirit of God, by whom you have been sealed for [the] day [of] redemption."

Here, Paul takes up the teaching given in chapter 1:13 that everyone who has believed the gospel of salvation is sealed with the Holy Spirit. The Lord Jesus Himself had announced the coming of the Holy Spirit as administrator and leader, and since the day of Pentecost, He has dwelt in every believer. He gives us testimony of our childhood to God, He guides us both on our path of faith and into the whole truth of the Word of God, He gives us the power of faith and intercedes for us with God (Rom 8:13-16, 26). Here, Paul mentions that we have been sealed by the Holy Spirit "for the day of redemption," that is, the moment of the Lord's coming to take His own home (cf. chap. 1:14). Our body of lowliness will then make way for a body that is conformed to His body of glory. But we will then also take full possession of the blessings that we now possess by faith. Then, when we move from faith to sight, our redemption will be complete (cf. 1:14; Rom 8:23).

Everything in our way of life that is not in accordance with Him and His holiness grieves Him. In fact, we can practically eliminate Him completely from our lives by hindering Him in His work (1 Thes 5:19)! May we, therefore, like King Hezekiah, "walk lightly all our years," watching our steps, our actions, words, and thoughts, so that we do not grieve the Holy Spirit who dwells within us! 

However, one thing is impossible, namely to lose the Holy Spirit - even if some believers fear this and cite the words of David in Psalm 51:13.11: "Do not take the spirit of your holiness from me!" They ignore the fact that no believer in Old Testament times had the Holy Spirit dwelling within them as in the present time of grace. The Lord Jesus promised His disciples that the "other administrator," the Holy Spirit, would be with them for eternity (John 14:16). As we have already seen in our consideration of Ephesians 1:13 and 14, everyone who believes the gospel of salvation is sealed with the Holy Spirit, whom God has given us as a pledge of our inheritance, "for the redemption of the purchased possession, to the praise of his glory"! In Romans 8:11, the same apostle writes: "But if the Spirit of him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies because of his Spirit who dwells in you." 

Verse 31: "Let all bitterness and anger and wrath and clamor and blasphemy be put away from you, along with all malice."

The following is a list of evil dispositions and expressions that must grieve the Holy Spirit: bitterness, anger, wrath, clamor, and blasphemy. Let us not trivialize or even excuse them, but avoid them at all costs! In Colossians 3:8, we are called upon to put off "all these things." Human wickedness is the root of all these sins. They are, in any case, excesses of the flesh that belong to the old man, which we have put off according to verse 22. 

Verse 32: "But be kind to one another, compassionate, forgiving one another, just as God in Christ forgave you."

Instead, we should be kind and compassionate to one another and forgive one another, just as God in Christ has forgiven us (cf. Col 3:13)! Already in the Old Testament, we find very comforting and strengthening words about the perfect forgiveness on the part of God. In Psalm 103:12 it is stated: "As far as the east is from the west, He has removed our transgressions from us," in Isaiah 38:17: "You have cast all my sins behind your back," and in Micah 7:19 "You will cast all their sins into the depths of the sea." Hebrews 10:17 summarizes the forgiveness of our sins with the words of God from Jeremiah 31:33f.: "I will never again remember their sins or their lawlessness." How wonderful and perfect is the forgiveness we have experienced from God as sinners! It is presented as a model for our attitude towards one another. The fruit of the Spirit and the spiritual "clothing" that we should put on (Gal 5:22f.; Col 3:12f.) are completely in line with this. 

[1] However, some interpreters believe that the insertion ends in chapter 3:14 because of the linking word "therefore," which is the same as in chapter 3:1.

[2] In Greek, there is no difference between "to call" and "called" (kaleo) or "call" and "vocation" (klesis).

[3] See 1 Cor 11:19 (divisions); Gal 5:20 (sects); 2 Pet 2:1 (sects); 1 Cor 1:10 (divisions); 11:18 (divisions); 12:25 (division).

[4] Cf. 1 Cor 5,7.13; 1 Thes 5,22; 2 Tim 2,19-21; Rev 18,4.

[5] So according to some manuscripts and the old translations, the Textus Receptus reads "in you all"; P46 א A B C and others (then also the Nestle-Aland Greek New Testament, 27th edition) have only "in all," which emphasizes the universality of this statement for all people (cf. Mal 2:10; 1 Cor 8:6).

[6] The ministries of the elders (Greek: presbyteros) or overseers (Greek: episkopos) and the servants (Greek: diakonos) are referred to as offices, which according to the NT were only exercised by several brothers in one place at a time in the early period (cf. Acts 14:23; Phil 1:1; Tit 1:5). In addition, the elders or overseers were always appointed by the apostles or their representatives, while the ministers were elected by the congregation (cf. Acts 7:3). The spiritual gifts for edification, on the other hand, were and are given by the Lord Jesus for the whole body without any human intervention.

[7] See the comments on chapter 1:23 with note.

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