Ephesians 4:20 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 ye have not so learned Christ,.... Some distinguish these words, and make two propositions of them, "but ye not so", or "ye are not so, ye have learned Christ"; the first of these propositions has respect to what goes before, and suggests that regenerate persons are not as other men: they do not walk in the vanity of their minds as others, their minds are not empty and vain; but are filled with God, with a saving knowledge of God in Christ, with the fear and love of God, and with Christ, with a spiritual knowledge of him, with faith in him and love to him, and with the Spirit, with his graces and fruits of righteousness; and though there is a great deal of vanity, instability, treachery, and sinfulness in them, yet their walk and the course of their conversation is not according to this: nor are their understandings darkened as others; they are enlightened to see their lost state and condition by nature, the plague of their own hearts, the insufficiency of their own righteousness, the way of life and salvation by Christ, and that salvation from first to last is all of grace; they have some light into the doctrines of the gospel, and have some glimpse of glory; and their light is of an increasing nature: they are not alienated from the life of God as others, but live a life of communion with him, a life of faith upon him, and a life of holiness according to his mind; they are not past feeling as others, they are sensible of sin, and are often pressed down with the weight of it, and groan, being burdened by it; they cannot sin with that delight and pleasure as others do, nor will they plead for it, but confess it with shame and sorrow; nor do they give up themselves to it, and continue in it, and in an insatiable pursuit of it: the reason of all which is, they "have learned Christ": so as to know him as God over all blessed for ever; as the Lord and heir of all things; as the Alpha and Omega of the covenant of grace; as intrusted with all that is near and dear to his Father; as the Father's free gift to men, and as the sinner's Saviour; as the way of access to God and acceptance with him; as the church's head and husband; as the saints' prophet, priest, and King, and as the only Mediator between God and men; and so as to receive him, believe in him, and commit their souls unto him; and so as to embrace his truths, and submit to his ordinances: and this lesson they learn, not in the book and school of nature, nor of carnal reason, nor of the law; but in the book of the covenant, and of the Scripture; and in the school of the church, and under the ministry of the Gospel; for the ministers of the Gospel are the instructors, the instruments of teaching; though the Spirit of God is the efficient cause, the anointing which teacheth all things, and leads into all truth, as it is in Jesus: and this lesson being truly learnt, will teach men to walk differently from others; to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly. But ye have not so learned Christ,.... Some distinguish these words, and make two propositions of them, "but ye not so", or "ye are not so, ye have learned Christ"; the first of these propositions has respect to what goes before, and suggests that regenerate persons are not as other men: they do not walk in the vanity of their minds as others, their minds are not empty and vain; but are filled with God, with a saving knowledge of God in Christ, with the fear and love of God, and with Christ, with a spiritual knowledge of him, with faith in him and love to him, and with the Spirit, with his graces and fruits of righteousness; and though there is a great deal of vanity, instability, treachery, and sinfulness in them, yet their walk and the course of their conversation is not according to this: nor are their understandings darkened as others; they are enlightened to see their lost state and condition by nature, the plague of their own hearts, the insufficiency of their own righteousness, the way of life and salvation by Christ, and that salvation from first to last is all of grace; they have some light into the doctrines of the gospel, and have some glimpse of glory; and their light is of an increasing nature: they are not alienated from the life of God as others, but live a life of communion with him, a life of faith upon him, and a life of holiness according to his mind; they are not past feeling as others, they are sensible of sin, and are often pressed down with the weight of it, and groan, being burdened by it; they cannot sin with that delight and pleasure as others do, nor will they plead for it, but confess it with shame and sorrow; nor do they give up themselves to it, and continue in it, and in an insatiable pursuit of it: the reason of all which is, they "have learned Christ": so as to know him as God over all blessed for ever; as the Lord and heir of all things; as the Alpha and Omega of the covenant of grace; as intrusted with all that is near and dear to his Father; as the Father's free gift to men, and as the sinner's Saviour; as the way of access to God and acceptance with him; as the church's head and husband; as the saints' prophet, priest, and King, and as the only Mediator between God and men; and so as to receive him, believe in him, and commit their souls unto him; and so as to embrace his truths, and submit to his ordinances: and this lesson they learn, not in the book and school of nature, nor of carnal reason, nor of the law; but in the book of the covenant, and of the Scripture; and in the school of the church, and under the ministry of the Gospel; for the ministers of the Gospel are the instructors, the instruments of teaching; though the Spirit of God is the efficient cause, the anointing which teacheth all things, and leads into all truth, as it is in Jesus: and this lesson being truly learnt, will teach men to walk differently from others; to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly. Ephesians 4:21 eph 4:21 eph 4:21 eph 4:21If so be that ye have heard him,.... Not heard him preach, but heard him preached; and that not merely externally, with the outward hearing of the ear; though oftentimes spiritual conviction and illumination, true faith in Christ, real comfort from him, and establishment and assurance of interest in him, come this way, as to these Ephesians, Eph 1:13 but internally, so as to know him, understand his word, and distinguish his voice; so as to approve of him and love him, and believe in him; feel the power of his Gospel, relish his truths, and obey his ordinances, and so bring forth fruit to his glory; as such do, who are quickened by him, whose ears are unstopped, and their hearts opened, and their understandings enlightened; and who have hearing ears, and understanding hearts given them: and have been taught by him: not personally, but by his Spirit and ministers; for Christ is not only the subject of the ministry of the word, and whom the Spirit of God teaches and directs souls to for righteousness, pardon, cleansing, and for every supply of grace; but he is the efficient cause of teaching; and there is none who teaches like him: and those who are taught by him, are taught as the truth is in Jesus; as the Gospel is in him, as in its original and subject; for he is truth itself, and grace and truth came by him; and as it was preached by him, and so is pure and unmixed.

But these dishonour the reverence of age, the head covered with grey hairs. It is not, it is not possible for him to show the head true who has a fraudulent head. "But ye have not so learned Christ; if so be that ye have heard Him, and have been taught by Him, as the truth is in Jesus: that ye put off, concerning the former conversation, the old man (not the hoary man, but him that is) corrupt according to deceitful lusts; and be renewed (not by dyeings and ornaments), but in the spirit of your mind; and put on the new man, which after God is created in righteousness and true holiness."

"But ye did not so learn Christ," he continues, "if so be that ye heard Him, and were taught in Him even as truth is in Jesus." The expression, "If so be that ye heard Him," is not that of one doubting, but of one even strongly affirming: as he also speaks elsewhere, "If so be that it is a righteous thing with God to recompense affliction to them that afflict you." That is to say, It was not for these purposes that "ye learned Christ."

This then surely is to learn Christ, to live rightly; for he that lives wickedly knows not God, neither is known of Him; for hear what he saith elsewhere, "They profess that they know God, but by their works they deny Him."

To believe in Christ is to obtain immortality and receive eternal life. For he himself is life. He himself is light. He himself is eternity. He himself is the one who overcomes death. He has by overcoming death overcome us too through the fulfilled mystery of salvation.

Such is the position of the pagans; "but you did not so learn Christ; because you heard of Him and were taught in Him," that is, after you came to know Christ. And he speaks not with doubt, but with complete confidence. For the knowledge of Christ consists precisely in living virtuously; just as one who lives wickedly does not know Christ. "They profess that they know God, but in works they deny Him" (Titus 1:16).

Having shown the depravity of the Gentile's conduct (4:17), the Apostle points out now that Christ's teaching is completely contrary to such a way of life and condition. Because some men who distorted Christian doctrine held there is no life after the present one, but that man's soul, like the rest of the animals, dies with his body, the Apostle makes clear that Christ's teaching is contrary to their former life and condition. Thus he affirms: It was said that they, despairing, gave themselves up to lust. But you have not learned that Christ is to be so imitated. How should he be? "You yourselves have been taught by God that you must love one another" (1 Thess. 4:9). "Therefore, brethren, stand fast; and hold the traditions which you have learned" (2 Thess. 2:14). And how shall we retain them? "When you had received of us the word of the hearing of God, you received it not as the word of men, but, as it is indeed, the word of God, who worketh in you that have believed" (1 Thess. 2:13). Therefore, "Rooted and built up in him and confirmed in the faith, as also you have learned; abounding in him in thanksgiving" (Col. 2:7).

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 ye have not so learned Christ - Ye have received the doctrines of Christianity, and therefore are taught differently; ye have received the Spirit of Christ, and therefore are saved from such dispositions. Some would point and translate the original thus: Ὑμεις δε ουχ οὑτως· εμαθετε τον Χριστον· But ye are not thus; ye have learned Christ.

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.

learned Christ-- (Phi 3:10). To know Christ Himself, is the great lesson of the Christian life: this the Ephesians began to learn at their conversion. "Christ," in reference to His office, is here specified as the object of learning. "Jesus," in Eph 4:21, as the person.