Ephesians 4:15 Komentář

We have gone through the former part of this epistle, which consists of several important doctrinal truths, contained in the three preceding chapters. We enter now on the latter part of it, in which we have the most weighty and serious exhortations that can be given. We may observe that in this, as in most others of Paul's epistles, the former part is doctrinal, and fitted to inform the minds of men in the great truths and doctrines of the gospel, the latter is practical, and designed for the direction of their lives and manners, all Christians being bound to endeavour after soundness in the faith, and regularity in life and practice. In what has gone before we have heard of Christian privileges, which are the matter of our comfort. In what follows we shall hear of Christian duties, and what the Lord our God requires of us in consideration of such privileges vouchsafed to us. The best way to understand the mysteries and partake of the privileges of which we have read before is conscientiously to practise the duties prescribed to us in what follows: as, on the other hand, a serious consideration and belief of the doctrines that have been taught us in the foregoing chapters will be a good foundation on which to build the practice of the duties prescribed in those which are yet before us. Christian faith and Christian practice mutually befriend each other. In this chapter we have divers exhortations to important duties. I. One that is more general (Eph 4:1). II. An exhortation to mutual love, unity, and concord, with the proper means and motives to promote them (Eph 4:2-16). III. An exhortation to Christian purity and holiness of life; and that both more general (Eph 4:17-24) and in several particular instances (Eph 4:25 to the end).

INTRODUCTION TO EPHESIANS 4 The apostle having in the three former chapters treated of the doctrines of grace, and explained and established them, proceeds in the three following to exhort to the duties of religion; and in this advises to a becoming conversation in general, and to brotherly concord and unity in particular; and dehorts from several vices, and encourages to the contrary virtues. And inasmuch as these Ephesians were called with an holy calling, he entreats them, if they had any regard for him as a prisoner of Christ, that they would walk worthy of it, Eph 4:1, and directs to the manner in which they should act becoming it, with all humility, patience, forbearance, and love; seeking to preserve a spiritual harmony, unity, and peace, one among another, Eph 4:2, for the encouragement of which, he makes use of various arguments, taken from the unity of the body, of which they were members; from their being quickened and influenced by one and the same Spirit; from having the same hope of eternal happiness, to which they were called; from their having one Lord over them, who is Christ; from their having the same like precious faith in him; from their being baptized with the same baptism in him; and from their having one, and the same God and Father, Eph 4:4, and from all of them having gifts, though different, for mutual usefulness; which gifts are described by the author and donor of them, Christ, Eph 4:7, which is proved Eph 4:8, out of a passage in Psa 68:18, which is explained of the humiliation and exaltation of Christ, of his descent from heaven, and ascension thither; the end of which latter was to fill all things, or persons, with gifts, Eph 4:9, of which a particular enumeration is given, Eph 4:11, the design of which is, to fit men for the work of the ministry, and by them to convert sinners, and edify saints, Eph 4:12, which ministry is to be continued, until all the saints arrive to a perfection of spiritual knowledge, and make up one perfect man, or body of men in Christ, Eph 4:13, for the use and end of the Gospel ministry is not, that such who are converted by it should continue children, be in suspense about truth, and under the deceptions of men, Eph 4:14, but that through speaking the truth in love, they should grow up into Christ their head; from whom supplies of grace are communicated, for the increase and edification of every member of the body, Eph 4:15, and seeing these Ephesians to whom the apostle writes were separated in the effectual calling from the rest of the Gentiles, they ought not to walk as the others did; whose minds were vain, their understandings darkened, and their hearts blinded, hardened, and ignorant; and had no sense of things, but were given up to all manner of wickedness, Eph 4:17, whereas they had learned Christ, and through hearing had been taught the truth of the Gospel, as it was in him, Eph 4:20, wherefore it became them in their conversation, not to follow the dictates of corrupt nature, called the old man, that being full of lusts, corrupt, and deceitful, but to act becoming the renewing work of the Spirit upon their souls, and agreeably to the new principles of the grace of God created in them, in order to righteousness and holiness, Eph 4:22, and in particular it became them to avoid lying, and on the contrary to speak truth to one another; and that for this reason, because they were members of the same body, and of one another, Eph 4:25, and likewise to abstain from sinful anger, and not continue a wrathful disposition, Eph 4:26, nor was it advisable to yield to the suggestions, solicitations, and temptations of Satan, Eph 4:27, nor to commit theft, but on the other hand give themselves to manual labour at some commendable calling, that they might have for their own use, and others too, Eph 4:28, and it was also right to be careful not to suffer corrupt and unchaste words to come out of their mouths, but such as would be grateful and useful to others, Eph 4:29, and the rather this, and all the rest of the things mentioned, and likewise what follows, should be attended to; since by such evil lusts, words, and actions, the Holy Spirit of God is grieved, who should not, since he is the sealer of the saints unto the day of redemption, Eph 4:30. And the chapter is concluded with a dehortation from several vices of the mind and tongue, respecting wrath and revenge; and an exhortation to the contrary virtues, kindness, tenderness, and forgiveness; to which encouragement is given, by the example of God, who forgives for Christ's sake, Eph 4:31.

But speaking the truth in love,.... Either Christ himself, who is the truth, and is to be preached, and always spoken of with strong affection and love; or the Gospel, the word of truth, so called in opposition to that which is false and fictitious; and also to the law, which is shadowish; and on account of its author, the God of truth, and its subject matter, Christ, and the several doctrines of grace; and because the spirit of truth has dictated it, and does direct to it, and owns and blesses it: this, with respect to the ministers of the Gospel, should be spoken openly, honestly, and sincerely, and in love to the souls of men, and in a way consistent with love, in opposition to the secret, ensnaring, and pernicious ways of false teachers; and with respect to private Christians, as they are to receive it in love, so to speak of it to one another from a principle of love, and an affectionate concern for each other's welfare, to the end that they may grow up into him in all things which is the head, even "Christ": the work of grace upon the soul is a gradual work, and an increase of this in the exercise of faith, hope, love, and spiritual knowledge, is a growth; and this is a growth in all things, in all grace, as in those mentioned, so in others, as humility, patience, self-denial, resignation of the will to the will of God, and especially the knowledge of Christ; for it is a growing into him, from whom souls receive all their grace and increase of it; for he is the head of influence to supply them, as well as the head of eminence to protect them; see Eph 1:22 and now the preaching of the Gospel, or the sincere speaking of the truth, is the instrumental means of such growth.

He expresses himself with great obscurity, from his desire to utter everything at once. What he means, however, is this. In the same way as the spirit, or vital principle, which descends from the brain, communicates the sensitive faculty which is conveyed through the nerves, not simply to all the members, but according to the proportion of each member, to that which is capable of receiving more, more, to that which is capable of less, less, (for the spirit is the root or source;) so also is Christ. For the souls of men being dependent upon Him as members, His provident care, and supply of the spiritual gifts according to a due proportion in the measure of every single member, effects their increase. But what is the meaning of this, "by the touch of the supply"? that is to say, by the sensitive faculty. For that spirit which is supplied to the members from the head, "touches," each single member, and thus actuates it. As though one should say, "the body receiving the supply according to the proportion of its several members, thus maketh the increase"; or, in other words, "the members receiving the supply according to the proportion of their proper measure, thus make increase"; or otherwise again thus, "the spirit flowing plenteously from above, and touching all the members, and supplying them as each is capable of receiving it, thus maketh increase." But wherefore doth he add, "in love"? Because in no other way is it possible for that Spirit to descend. For as, in case a hand should happen to be torn from the body, the spirit which proceeds from the brain seeks the limb, and if it finds it not, does not leap forth from the body, and fly about and go to the hand, but if it finds it not in its place, does not touch it; so also will it be here, if we be not bound together in love. All these expressions he uses as tending to humility. For what, he seems to say, if this or that man receives more than another? He has received the same Spirit, sent forth from the same Head, effectually working in all alike, communicating itself to all alike. "Fitly framed and knit together." That is, having great care bestowed upon it; for the body must not be put together anyhow, but with exceeding art and nicety, since if it gets out of place, it is no longer. So that each must not only be united to the body, but also occupy his proper place, since if thou shalt go beyond this, thou art not united to it, neither dost thou receive the Spirit. Dost thou not see, that in those dislocations of the bones which take place in any accident, when a bone gets out of its proper place and occupies that of another, how it injures the whole body, and oftentimes will produce death? So that sometimes it will be found to be no longer worth preserving. For many in many cases will cut it off, and leave a void in its place; because everywhere what is in excess is an evil. And so again with the elements, if they lose their proper proportion and be in excess, they impair the whole system. This is the meaning of the being "fitly framed and knit together." Consider then of how vast importance it is, that each should remain in his own proper place, and not encroach on another which in nowise appertains to him. Thou puttest the members together, He supplieth them from above. For as there are in the body such recipient organs, as we have seen, so is it also with the Spirit, the whole root or source being from above. For example, the heart is the recipient of the breath, the liver of the blood, the spleen of the bile, and the other organs, some of one thing, others of another, but all these have their source from the brain. So also hath God done, highly honoring man, and being unwilling to be far from him, He hath made Himself indeed the source of his dependence, and hath constituted them fellow-workers with Himself; and some He hath appointed to one office, and others to another. For example, the Apostle is the most vital vessel of the whole body, receiving everything from Him; so that He maketh eternal life to run through them to all, as through veins and arteries, I mean through their discourse. The Prophet foretells things to come, whilst He alone ordereth the same; Thou puttest the members together, but He supplies them with life, "For the perfecting of the saints, for the work of the ministry." Love builds up, and makes men cleave one to another, and be fastened and fitted together.

Considering the love of Christ by which he loved us and gave himself up for us, we should make everything subject to him, knowing that he is the author of life for all. This is the truth. We are to be subject to him as members of the body are to the head. Others, either through error or through malice, may not confess that Christ is the head of everything or that everything is created from him by the Father’s will. But we who adhere to the wholeness of faith ought nonetheless to take pains with all care and devotion that we bring no harm to this faith but rather to uphold it. We do this by remaining steadfast in this affirmation, so as to constrain the talk of depraved minds armed against the truth.

This he also says in the letter to the Romans: “Let love be without pretense.” In his letter to the Corinthians he speaks of “unpretending love.” Here also he calls upon them to act with genuine love and through this to increase the riches of the excellence of their life in the Lord himself.

The crafty and cunning have everything false and deceitful in their words, and there is nothing sound or stable in them. But we, being sincere in our love for God and neighbor, having teaching that is not false and living without hypocrisy (for here, it seems, he also gives lessons on life), let us grow up into Christ in all that is ours — both life and dogmas. For with Him, as the Head, we must conform all that is ours, so as to bring nothing discordant or out of harmony with the Head, but to have everything grown up according to Him.

Having pointed out the impediments of immaturity and erroneous doctrine which prevent one from acquiring the fruit of spiritual gifts, he discloses here how that fruit can be attained. He argues this way: It was said just now that to obtain the fruit of these spiritual gifts we must stop being children and grow up into mature adults. As long as we are childish we have not reached a mature state, neither do we grow. Hence, it is necessary for us to grow up. This is what he says about doing the truth in charity where he makes two points: in what areas we ought to grow up, and through whom we are to grow (4:15b). With respect to the first he states doing the truth in charity we may grow up in good works and the form of good works, which two are truth and charity. Any good work is at times referred to as truth, for instance, Tobias 1 (2): "Even in his captivity he forsook not the way of truth." Let us, therefore, do the truth, namely, every good work. Or, put true doctrine into practice since it is not enough simply to hear or teach the truth, it must be acted on as well. Thus the Apostle counsels Timothy: "Take heed to thyself and to doctrine; be earnest in them. For in doing this thou shalt both save thyself and them that hear thee" (1 Tim. 4:16). "Be ye doers of the word and not hearers only" (Jas. 1:22) since "doers shall be justified" (Rom. 2:13). That is, if they act out of charity, the form of good works. "Do manfully and be strengthened. Let all your actions be done in charity" (1 Cor. 16:13-14); otherwise they will be useless: "If I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing" (1 Cor. 13:3). Because not to make progress in the approach to God is itself a retrogression, the Apostle adds that we may grow up in him, namely, in Christ, of whom 1 Peter 2 (2) declares: "In him may you grow unto salvation." In him, I repeat, who is the head, Christ, and in the Church which is his body (cf. Col. 1:24). Let us increase, not in wealth as was said of Job that "his possession hath increased on the earth" (Job 1:10), but in spiritual goods. Nor in one area only, but in all things, that is, being fruitful and increasing in every good. "Whatsoever else you do, do all to the glory of God... As I also in all things please all men" (1 Cor. 10:31, 33). The Apostle commends the Corinthians on this score: "Now, I praise you, brethren, that in all things you are mindful of me and keep my ordinances as I have delivered them to you" (1 Cor. 11:2).

The apostle exhorts them to walk worthy of their vocation, and to live in peace and unity, Eph 4:1-6. Shows that God has distributed a variety of gifts, and instituted a variety of offices in his Church, for the building up and perfecting of the body of Christ, Eph 4:7-13. Teaches them the necessity of being well instructed and steady in Divine things, Eph 4:14. Teaches how the body or Church of Christ is constituted, Eph 4:15, Eph 4:16. Warns them against acting like the Gentiles, of whose conduct he gives a lamentable description, Eph 4:17-19. Points out how they had been changed, in consequence of their conversion to Christianity, Eph 4:20, Eph 4:21. Gives various exhortations relative to the purification of their minds, their conduct to each other, and to the poor, Eph 4:22-28. Shows them that their conversation should be chaste and holy, that they might not grieve the Spirit of God; that they should avoid all bad tempers, be kindly affectioned one to another, and be of a forgiving spirit, Eph 4:29-32.

But, speaking the truth in love - The truth recommended by the apostle is the whole system of Gospel doctrine; this they are to teach and preach, and this is opposed to the deceit mentioned above. This truth, as it is the doctrine of God's eternal love to mankind, must be preached in love. Scolding and abuse from the pulpit or press, in matters of religion, are truly monstrous. He who has the truth of God has no need of any means to defend or propagate it, but those which love to God and man provides. Grow up into him - This is a continuance of the metaphor taken from the members of a human body receiving nourishment equally and growing up, each in its due proportion to other parts, and to the body in general. The truth of God should be so preached to all the members of the Church of God, that they may all receive an increase of grace and life; so that each, in whatever state he may be, may get forward in the way of truth and holiness. In the Church of Christ there are persons in various states: the careless, the penitent, the lukewarm, the tempted, the diffident, the little child, the young man, and the father. He who has got a talent for the edification of only one of those classes should not stay long in a place, else the whole body cannot grow up in all things under his ministry.

EXHORTATIONS TO CHRISTIAN DUTIES RESTING ON OUR CHRISTIAN PRIVILEGES, AS UNITED IN ONE BODY, THOUGH VARYING IN THE GRACES GIVEN TO THE SEVERAL MEMBERS, THAT WE MAY COME UNTO A PERFECT MAN IN CHRIST. (Eph. 4:1-32) Translate, according to the Greek order, "I beseech you, therefore (seeing that such is your calling of grace, the first through third chapters) I the prisoner in the Lord (that is, imprisoned in the Lord's cause)." What the world counted ignominy, he counts the highest honor, and he glories in his bonds for Christ, more than a king in his diadem [THEODORET]. His bonds, too, are an argument which should enforce his exhortation. vocation--Translate, "calling" to accord, as the Greek does, with "called" (Eph 4:4; Eph 1:18; Rom 8:28, Rom 8:30). Col 3:15 similarly grounds Christian duties on our Christian "calling." The exhortations of this part of the Epistle are built on the conscious enjoyment of the privileges mentioned in the former part. Compare Eph 4:32, with Eph 1:7; Eph 5:1 with Eph 1:5; Eph 4:30, with Eph 1:13; Eph 5:15, with Eph 1:8.

speaking the truth--Translate, "holding the truth"; "following the truth"; opposed to "error" or "deceit" (Eph 4:14). in love--"Truth" is never to be sacrificed to so-called "charity"; yet it is to be maintained in charity. Truth in word and act, love in manner and spirit, are the Christian's rule (compare Eph 4:21, Eph 4:24). grow up--from the state of "children" to that of "full-grown men." There is growth only in the spiritually alive, not in the dead. into him--so as to be more and more incorporated with Him, and become one with Him. the head-- (Eph 1:22).