Եփեսացիներ / Ephesians - 4 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
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, ver. 1. II. An exhortation to mutual love, unity, and concord, with the proper means and motives to promote them, ver. 2-16. III. An exhortation to Christian purity and holiness of life; and that both more general (ver. 17-24) and in several particular instances, ver. 25, to the end.

Consistency Enforced.A. D. 61.
1 I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,

This is a general exhortation to walk as becomes our Christian profession. Paul was now a prisoner at Rome; and he was the prisoner of the Lord, or in the Lord, which signifies as much as for the Lord. See of this, ch. iii. 1. He mentions this once and again, to show that he was not ashamed of his bonds, well knowing that he suffered not as an evil doer: and likewise to recommend what he wrote to them with the greater tenderness and with some special advantage. It was a doctrine he thought worth suffering for, and therefore surely they should think it worthy their serious regards and their dutiful observance. We have here the petition of a poor prisoner, one of Christ's prisoners: "I therefore, the prisoner of the Lord, beseech you," &c. Considering what God has done for you, and to what a state and condition he has called you, as has been discoursed before, I now come with an earnest request to you (not to send me relief, nor to use your interest for the obtaining of my liberty, the first thing which poor prisoners are wont to solicit from their friends, but) that you would approve yourselves good Christians, and live up to your profession and calling; That you walk worthily, agreeably, suitably, and congruously to those happy circumstances into which the grace of God has brought you, whom he has converted from heathenism to Christianity. Observe, Christians ought to accommodate themselves to the gospel by which they are called, and to the glory to which they are called; both are their vocation. We are called Christians; we must answer that name, and live like Christians. We are called to God's kingdom and glory; that kingdom and glory therefore we must mind, and walk as becomes the heirs of them.
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
4:0: This chapter Eph. 4 is the commencement of the "practical" part of the Epistle, and is made up, like the remaining chapters, of various exhortations. It is in accordance with the usual habit of Paul to conduct an "argument" in his epistles, and then to enforce various practical duties, either growing out of the argument which he had maintained, or, more commonly, adapted to some particular state of things in the church to which he wrote. The points of exhortation in this chapter are, in general, the following:
I. An exhortation to unity; Eph 4:1-6. He entreats them to walk worthy of their vocation Eph 4:1; shows them how it could be done, or what he meant; and that, in order to that, they should show meekness and kindness Eph 4:3, and particularly exhorts them to unity Eph 4:3; for they had one God, one Saviour, one baptism, one religion; Eph 4:4-6.
II. He shows them that God had made ample provision for his people, that they might be sound in the faith, and in unity of life and of doctrine, and need not be driven about with every wind of opinion; Eph 4:7-16. He assures them that to every Christian is given grace in the Redeemer adapted to his circumstances Eph 4:7; that the Lord Jesus ascended to heaven to obtain gifts for his people Eph 4:8-10; that he had given apostles prophets and evangelists, for the very purpose of imparting instruction, and confirming them in the faith of the gospel Eph 4:11-12; that this was in order that they might attain to the highest elevation in Christian knowledge and piety Eph 4:13; and particularly that they might not be driven to and fro, and carried about with every wind of doctrine; Eph 4:14-16.
III. Having these arrangements made for their knowledge and piety, he exhorts them not to live as the pagan around them lived; But to show that they were under a better influence; Eph 4:17-24. Their understanding was darkened, and they were alienated from the life of God, or true religion Eph 4:18; they were past feeling, and were given over to every form of sensuality; Eph 4:19. The Ephesians, however, had been taught a different thing Eph 4:20-21, and the apostle exhorts them to lay aside everything pertaining to their former course of life, and to become wholly conformed to the principles of the new man; Eph 4:22-24.
IV. He exhorts them to perform particular Christian duties, and to put away certain evils, of which they and all others were in danger; Eph 4:25-32. In particular, he entreats them to avoid lying Eph 4:25; anger Eph 4:26; theft Eph 4:28; corrupt and corrupting conversation Eph 4:29; grieving the Holy, Spirit Eph 4:30; bitterness, evil-speaking, and malice Eph 4:3 l; and entreats them to manifest in their conversation with each other a spirit of kindness and forgiveness; Eph 4:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eph 4:1, He exhorts to unity; Eph 4:7, and declares that God therefore gives divers gifts unto men; Eph 4:11, that his church might be edified, Eph 4:16. and grow up in Christ; Eph 4:18, He calls them from the impurity of the Gentiles; Eph 4:24, to put on the new man; Eph 4:25, to cast off lying; Eph 4:29, and corrupt communication.
John Gill
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 Ps 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.
4:14:1: Արդ՝ աղաչեմ զձեզ ես որ կապեալս եմ ՚ի Տէր, արժանի՛ գնալ կոչմանն յոր կոչեցարուք.
4 Արդ, աղաչում եմ ձեզ, ես՝ Տիրոջ համար բանտարկուածս, որ ընթանաք այնպէս, ինչպէս վայել է այն կոչմանը, որին կոչուեցիք.
4 Արդ՝ կ’աղաչեմ ձեզի՝ ես որ Տէրոջը համար կապուած եմ, որ դուք այնպէս քալէք՝ ինչպէս կը վայլէ այն կոչումին որով կանչուեցաք,
Արդ աղաչեմ զձեզ ես որ կապեալս եմ ի Տէր, արժանի գնալ կոչմանն յոր կոչեցարուք:

4:1: Արդ՝ աղաչեմ զձեզ ես որ կապեալս եմ ՚ի Տէր, արժանի՛ գնալ կոչմանն յոր կոչեցարուք.
4 Արդ, աղաչում եմ ձեզ, ես՝ Տիրոջ համար բանտարկուածս, որ ընթանաք այնպէս, ինչպէս վայել է այն կոչմանը, որին կոչուեցիք.
4 Արդ՝ կ’աղաչեմ ձեզի՝ ես որ Տէրոջը համար կապուած եմ, որ դուք այնպէս քալէք՝ ինչպէս կը վայլէ այն կոչումին որով կանչուեցաք,
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4:11: Итак я, узник в Господе, умоляю вас поступать достойно звания, в которое вы призваны,
4:1  παρακαλῶ οὗν ὑμᾶς ἐγὼ ὁ δέσμιος ἐν κυρίῳ ἀξίως περιπατῆσαι τῆς κλήσεως ἧς ἐκλήθητε,
4:1. Παρακαλῶ (I-call-beside-unto) οὖν (accordingly) ὑμᾶς (to-ye) ἐγὼ (I) ὁ (the-one) δέσμιος (tied-belonged) ἐν (in) κυρίῳ (unto-Authority-belonged,"ἀξίως (unto-deem-belonged) περιπατῆσαι (to-have-treaded-about-unto) τῆς (of-the-one) κλήσεως (of-a-calling) ἧς (of-which) ἐκλήθητε, (ye-were-called-unto,"
4:1. obsecro itaque vos ego vinctus in Domino ut digne ambuletis vocatione qua vocati estisI therefore, a prisoner in the Lord, beseech you that you walk worthy of the vocation in which you are called:
1. I therefore, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called,
4:1. And so, as a prisoner in the Lord, I beg you to walk in a manner worthy of the vocation to which you have been called:
4:1. I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,
I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called:

1: Итак я, узник в Господе, умоляю вас поступать достойно звания, в которое вы призваны,
4:1  παρακαλῶ οὗν ὑμᾶς ἐγὼ ὁ δέσμιος ἐν κυρίῳ ἀξίως περιπατῆσαι τῆς κλήσεως ἧς ἐκλήθητε,
4:1. obsecro itaque vos ego vinctus in Domino ut digne ambuletis vocatione qua vocati estis
I therefore, a prisoner in the Lord, beseech you that you walk worthy of the vocation in which you are called:
4:1. And so, as a prisoner in the Lord, I beg you to walk in a manner worthy of the vocation to which you have been called:
4:1. I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-16: Призывая читателей к сохранению единения духа, Апостол выясняет основания, на каких должно основываться это единение, и говорит при этом, что разнообразие духовных дарований и служений, существующих в Церкви, нисколько не мешает ее единству, а, даже напротив, содействует достижению общей для всех членов Церкви цели - возможного совершенства.

1: Апостол, как узник в Господе (см. II:1), увещевает (parakalw по-русски менее удачно: умоляю), в виду всего сказанного о величии христианства (итак - oun), читателей жить так, как обязывает их жить их высокое призвание, какого они удостоились от Бога.
Adam Clarke: Commentary on the Bible - 1831
4:1: I therefore - Therefore, because God has provided for you such an abundant salvation, and ye have his testimonies among you, and have full liberty to use all the means of grace;
The prisoner of the Lord - Who am deprived of my liberty for the Lord's sake.
Beseech you that ye walk - Ye have your liberty, and may walk; I am deprived of mine, and cannot. This is a fine stroke, and wrought up into a strong argument. You who are at large can show forth the virtues of him who called you into his marvellous light; I am in bondage, and can only exhort others by my writing, and show my submission to God by my patient suffering.
The vocation wherewith ye are called - The calling, κλησις, is the free invitation they have had from God to receive the privileges of the Gospel, and become his sons and daughters, without being obliged to observe Jewish rites and ceremonies. Their vocation, or calling, took in their Christian profession, with all the doctrines, precepts, privileges, duties, etc., of the Christian religion.
Among us, a man's calling signifies his trade, or occupation in life; that at which he works, and by which he gets his bread; and it is termed his calling, because it is supposed that God, in the course of his providence, calls the person to be thus employed, and thus to acquire his livelihood. Now, as it is a very poor calling by which a man cannot live, so it is a poor religion by which a man cannot get his soul saved. If, however, a man have an honest and useful trade, and employ himself diligently in labouring at it, he will surely be able to maintain himself by it; but without care, attention, and industry, he is not likely to get, even by this providential calling, the necessaries of life. In like manner, if a man do not walk worthy of his heavenly calling, i.e. suitable to its prescriptions, spirit, and design, he is not likely to get his soul saved unto eternal life. The best trade, unpractised, will not support any man; the most pure and holy religion of the Lord Jesus, unapplied, will save no soul. Many suppose, because they have a sound faith, that all is safe and well: as well might the mechanic, who knows he has a good trade, and that he understands the principles of it well, suppose it will maintain him, though he brings none of its principles into action by honest, assiduous, and well-directed labor.
Some suppose that the calling refers to the epithets usually given to the Christians; such as children of Abraham, children of God, true Israel of God, heirs of God, saints, fellow citizens with the saints, etc., etc.; and that these honorable appellations must be a strong excitement to the Ephesians to walk worthy of these exalted characters But I do not find that the word κλησις, calling, is taken in this sense any where in the New Testament; but that it has the meaning which I have given it above is evident from Co1 7:20 : Εκαστος εν τη κλησει ᾑ εκληθη, εν ταυτῃ μενετω· Let every man abide in the calling to which he hath been called. The context shows that condition, employment, or business of life, is that to which the apostle refers.
Albert Barnes: Notes on the Bible - 1834
4:1: I, therefore - In view of the great and glorious truths which God has Rev_ealed, and of the grace which he has manifested toward you who are Gentiles. See the pRev_ious chapters. The sense of the word "therefore" - οὖν oun - in this place, is, "Such being your exalted privileges; since God has done so much for you; since he has Rev_ealed for you such a glorious system; since he has bestowed on you the honor of calling you into his kingdom, and making you partakers of his mercy, I entreat you to live in accordance with these elevated privileges, and to show your sense of his goodness by devoting your all to his service." The force of the word "I," they would all feel. It was the appeal and exhortation of the founder of their church - of their spiritual father - of one who had endured much for them, and who was now in bonds on account of his devotion to the welfare of the Gentile world.
The prisoner of the Lord - Margin, "in." It means, that he was now a prisoner, or in confinement "in the cause" of the Lord; and he regarded himself as having been made a prisoner because the Lord had so willed and ordered it. He did not feel particularly that he was the prisoner of Nero; he was bound and kept because the "Lord" willed it, and because it was in his service; see the notes on Eph 3:1.
Beseech you that ye walk worthy - That you live as becomes those who have been called in this manner into the kingdom of God. The word "walk" is often used to denote "life, conduct," etc.; see Rom 4:12, note; Rom 6:4, note; Co2 5:7, note.
Of the vocation - Of the "calling" - τῆς κλήσεως tē s klē seō s. This word properly means "a call," or "an invitation" - as to a banquet. Hence, it means that divine invitation or calling by which Christians are introduced into the privileges of the gospel. The word is translated "calling" in Rom 11:29; Co1 1:26; Co1 7:20; Eph 1:18; Eph 4:1, Eph 4:4; Phi 3:14; Th2 1:11; Ti2 1:9; Heb 3:1; Pe2 1:10. It does not occur elsewhere. The sense of the word, and the agency employed in calling us, are well expressed in the Westminster Shorter Catechism. "Effectual calling is the work of God's Spirit, whereby convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ freely offered to us in the gospel." This "calling or vocation" is through the agency of the Holy Spirit, and is his appropriate work on the human heart.
It consists essentially in influencing the mind to turn to God, or to enter into his kingdom. It is the exertion of "so much" influence on the mind as is necessary to secure the turning of the sinner to God. In this all Christians are agreed, though there have been almost endless disputes about the actual influence exerted, and the mode in which the Spirit acts on the mind. Some suppose it is by "moral persuasion;" some by physical power; some by an act of creation; some by inclining the mind to exert its proper powers in a right way, and to turn to God. What is the precise agency employed perhaps we are not to expect to be able to decide; see Joh 3:8. The great, the essential point is held, if it be maintained that it is by the agency of the Holy Spirit that the result is secured - and this I suppose to be held by all evangelical Christians. But though it is by the agency of the Holy Spirit, we are not to suppose that it is without the employment of "means." It is not literally like the act of creation. It is preceded and attended with means adapted to the end; means which are almost as various as the individuals who are "called" into the kingdom of God. Among those means are the following:
(1) "Preaching." Probably more are called into the kingdom by this means than any other. It is "God's great ordinance for the salvation of men." It is eminently suited for it. The "pulpit" has higher advantages for acting on the mind than any other means of affecting people. The truths that are dispensed; the sacredness of the place; the peace and quietness of the sanctuary; and the appeals to the reason, the conscience, and the heart - all are suited to affect people, and to bring them to reflection. The Spirit makes use of the word "preached," but in a great variety of ways. Sometimes many are impressed simultaneously; sometimes the same truth affects one mind while others are unmoved; and sometimes truth reaches the heart of a sinner which he has heard a hundred times before, without being interested. The Spirit acts with sovereign power, and by laws which have never yet been traced out.
(2) the events of Providence are used to call people into his kingdom. God appeals to people by laying them on a bed of pain, or by requiring them to follow a friend in the still and mournful procession to the grave. They feel that they must die, and they are led to ask the question whether they are prepared. Much fewer are affected in this way than we should suppose would be the case; but still there are many, in the aggregate, who can trace their hope of heaven to a fit of sickness, or to the death of a friend.
(3) conversation is one of the means by which sinners are called into the kingdom of God. In some states of mind, where the Spirit has prepared the soul like mellow ground prepared for the seed, a few moments' conversation, or a single remark, will do more to arrest the attention than much preaching.
(4) reading is often the means of calling people into the kingdom. The Bible is the great means - and if we can get people to read that, we have very cheering indications that they will be converted. The profligate Earl of Rochester was awakened and led to the Saviour by reading a chapter in Isaiah. And who can estimate the number of those who have been converted by reading Baxter's Call to the Unconverted; Alleine's Alarm; the Dairyman's Daughter; or the Shepherd of Salisbury Plain? He does "good" who places a good book in the way of a sinner. That mother or sister is doing good, and making the conversion of a son or brother probable, who puts a Bible in his chest when he goes to sea, or in his trunk when he goes on a journey. Never should a son be allowed to go from home without one. The time will come when, far away from home, he will read it. He will read it when his mind is pensive and tender, and the Spirit may bear the truth to his heart for his conversion.
(5) the Spirit calls people into the kingdom of Christ by presiding over, and directing in some unseen manner their own reflections, or the operations of their own minds. In some way unknown to us, he turns the thoughts to the past life; recalls forgotten deeds and plans; makes long past sins rise to remembrance; and overwhelms the mind with conscious guilt from the memory of crime. He holds this power over the soul; and it is among the most mighty and mysterious of all the influences that he has on the heart. "Sometimes" - a man can hardly tell how - the mind will be pensive, sad, melancholy; then conscious of guilt; then alarmed at the future. Often, by sudden transitions, it will be changed from the frivolous to the serious, and from the pleasant to the sad; and often, unexpectedly to himself, and by associations which he cannot trace out, the sinner will find himself reflecting on death. judgment, and eternity. It is the Spirit of God that leads the mind along. It is not by force; not by the violation of its laws, but in accordance with those laws, that the mind is thus led along to the eternal world. In such ways, and by such means, are people "called" into the kingdom of God. To "walk worthy of that calling," is to live as becomes a Christian, an heir of glory; to live as Christ did. It is:
(1) To bear our religion with us to all places, companies, employments. Not merely to be a Christian on the Sabbath, and at the communion table, and in our own land, but every day, and everywhere, and in any land where we may be placed. We are to live religion, and not merely to profess it. We are to be Christians in the counting-room, as well as in the closet; on the farm as well as at the communion table; among strangers, and in a foreign land, as well as in our own country and in the sanctuary.
(2) it is to do nothing inconsistent with the most elevated Christian character. In temper, feeling, plan, we are to give expression to no emotion, and use no language, and perform no deed, that shall be inconsistent with the most elevated Christian character.
(3) it is to do "right always:" to be just to all; to tell the simple truth; to defraud no one; to maintain a correct standard of morals; to be known to be honest. There is a correct standard of character and conduct; and a Christian should be a man so living, that we may always know "exactly where to find him." He should so live, that we shall have no doubts that, however others may act, we shall find "him" to be the unflinching advocate of temperance, chastity, honesty, and of every good work - of every plan that is really suited to alleviate human woe, and benefit a dying world.
(4) it is to live as one should who expects soon to be "in heaven." Such a man will feel that the earth is not his home; that he is a stranger and a pilgrim here; that riches, honors, and pleasures are of comparatively little importance; that he ought to watch and pray, and that he ought to be holy. A man who feels that he may die at any moment, will watch and pray. A man who realizes that "tomorrow" he may be in heaven, will feel that he ought to be holy. He who begins a day on earth, feeling that at its close he may be among the angels of God, and the spirits of just men made perfect; that before its close he may have seen the Saviour glorified, and the burning throne of God, will feel the importance of living a holy life, and of being wholly devoted to the service of God. Pure should be the eyes that are soon to look on the throne of God; pure the hands that are soon to strike the harps of praise in heaven; pure the feet that are to walk the "golden streets above."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: prisoner: Eph 3:1
of the Lord: or, in the Lord
beseech: Jer 38:20; Rom 12:1; Co1 4:16; Co2 5:20, Co2 6:1, Co2 10:1; Gal 4:12; Plm 1:9, Plm 1:10; Pe1 2:11; Jo2 1:5
walk: Eph 4:17, Eph 5:2; Gen 5:24, Gen 17:1; Act 9:31; Phi 1:27, Phi 3:17, Phi 3:18; Col 1:10, Col 4:12; Th1 2:12, Th1 4:1, Th1 4:2; Tit 2:10; Heb 13:21
vocation: Eph 4:4; Rom 8:28-30; Phi 3:14; Th2 1:11; Ti2 1:9; Heb 3:1; Pe1 3:9, Pe1 5:10; Pe2 1:3
Geneva 1599
4:1 I therefore, (1) the prisoner of the Lord, beseech you that ye walk worthy of the (a) vocation wherewith ye are called,
(1) Another part of the epistle, containing precepts of the Christian life, the sum of which is this, that every man behave himself as it is fitting for so excellent a grace of God.
(a) By this is meant the general calling of the faithful, which is this, to be holy as our God is holy.
John Gill
4:1 I therefore, the prisoner of the Lord, beseech you,.... Or "in the Lord"; that is, for the Lord's sake; See Gill on Eph 3:1. Some connect this phrase, "in the Lord", with the following word, "beseech": as if the sense was, that the apostle entreated the believing Ephesians, in the name of the Lord, and for his sake, to take heed to their walk and conversation, that it be as became the calling by grace, and to glory, with which they were called: and this exhortation he enforces from the consideration of the state and condition in which he was, a prisoner, not for any wickedness he had been guilty of, but for the Lord's sake, which seems to be the true sense of the word; and that, if they would not add afflictions to his bonds, as some professors by their walk did, he beseeches them, as an ambassador in bonds, that they would attend to what he was about to say; and the rather, since such doctrines of grace had been made known to them, which have a tendency to promote powerful godliness; and since they were made partakers of such privileges as laid them under the greatest obligation to duty, which were made mention of in the preceding chapters.
That ye walk worthy of the calling wherewith ye are called; by which is meant, not that private and peculiar state and condition of life, that the saints are called to, and in: but that calling, by the grace of God, which is common to them all; and is not a mere outward call by the ministry of the word, with which men may be called, and not be chosen, sanctified, and saved; but that which is internal, and is of special grace, and by the Spirit of God; by whom they are called out of darkness into light, out of bondage into liberty, out of the world, and from the company and conversation of the men of it, into the fellowship of Christ, and his people, to the participation of the grace of Christ here, and to his kingdom and glory hereafter; and which call is powerful, efficacious, yea, irresistible; and being once made is unchangeable, and without repentance, and is holy, high, and heavenly. Now to walk worthy of it, or suitable to it, is to walk as children of the light; to walk in the liberty wherewith Christ and his Spirit make them free; to walk by faith on Christ; and to walk in the ways of God, with Christ, the mark, in their view, and with the staff of promises in their hands; and to walk on constantly, to go forwards and hold out unto the end: for this walking, though it refers to a holy life and conversation, a series of good works, yet it does not suppose that these merit calling; rather the contrary, since these follow upon it; and that is used as an argument to excite unto them: but the phrase is expressive of a fitness, suitableness, and agreeableness of a walk and conversation to such rich grace, and so high an honour conferred on saints.
John Wesley
4:1 I therefore, the prisoner of the Lord - Imprisoned for his sake and for your sakes; for the sake of the gospel which he had preached amongst them. This was therefore a powerful motive to them to comfort him under it by their obedience.
Robert Jamieson, A. R. Fausset and David Brown
4:1 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.
4:24:2: ամենայն խոնարհութեամբ, եւ հեզութեամբ, եւ երկայնմտութեամբ՝ անսա՛լ միմեանց սիրով[4338]. [4338] Ոմանք. Հեզութեամբ, երկայնմտ՛՛։
2 կատարեալ խոնարհութեամբ, հեզութեամբ եւ համբերութեամբ հանդուրժեցէ՛ք միմեանց սիրով,
2 Լման խոնարհութիւնով ու հեզութիւնով, երկայնմտութեամբ, սիրով իրարու ներողամիտ ըլլալով.
ամենայն խոնարհութեամբ եւ հեզութեամբ եւ երկայնմտութեամբ անսալ միմեանց սիրով:

4:2: ամենայն խոնարհութեամբ, եւ հեզութեամբ, եւ երկայնմտութեամբ՝ անսա՛լ միմեանց սիրով[4338].
[4338] Ոմանք. Հեզութեամբ, երկայնմտ՛՛։
2 կատարեալ խոնարհութեամբ, հեզութեամբ եւ համբերութեամբ հանդուրժեցէ՛ք միմեանց սիրով,
2 Լման խոնարհութիւնով ու հեզութիւնով, երկայնմտութեամբ, սիրով իրարու ներողամիտ ըլլալով.
zohrab-1805▾ eastern-1994▾ western am▾
4:22: со всяким смиренномудрием и кротостью и долготерпением, снисходя друг ко другу любовью,
4:2  μετὰ πάσης ταπεινοφροσύνης καὶ πραΰτητος, μετὰ μακροθυμίας, ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ,
4:2. μετὰ (with) πάσης (of-all) ταπεινοφροσύνης (of-a-lowed-centeredness) καὶ (and) πραΰτητος, (of-a-mildness,"μετὰ (with) μακροθυμίας, (of-a-long-passioning-unto," ἀνεχόμενοι ( holding-up ) ἀλλήλων ( of-one-to-other ) ἐν (in) ἀγάπῃ, (unto-an-excessing-off,"
4:2. cum omni humilitate et mansuetudine cum patientia subportantes invicem in caritateWith all humility and mildness, with patience, supporting one another in charity.
2. with all lowliness and meekness, with longsuffering, forbearing one another in love;
4:2. with all humility and meekness, with patience, supporting one another in charity.
4:2. With all lowliness and meekness, with longsuffering, forbearing one another in love;
With all lowliness and meekness, with longsuffering, forbearing one another in love:

2: со всяким смиренномудрием и кротостью и долготерпением, снисходя друг ко другу любовью,
4:2  μετὰ πάσης ταπεινοφροσύνης καὶ πραΰτητος, μετὰ μακροθυμίας, ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ,
4:2. cum omni humilitate et mansuetudine cum patientia subportantes invicem in caritate
With all humility and mildness, with patience, supporting one another in charity.
4:2. with all humility and meekness, with patience, supporting one another in charity.
4:2. With all lowliness and meekness, with longsuffering, forbearing one another in love;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: Со всяким смиренномудрием. Это выражение относится к глаголу 1-го стиха: "поступать" и обозначает ту же добродетель, какая в нагорной беседе называется "нищетою духовною", т. е. истинное сознание своего недостоинства и немощи, которого не хватало язычникам, гордившимся своими личными достоинствами. - Кротостъю - в отношении к людям (ср. 1Кор.IV:21). Добродетель эта является, можно сказать, естественным следствием смиренномудрия: сознающий свою собственную немощь всегда будет кроток к другим, хотя бы те и вызывали его своими поступками на гнев. - Долготерпение - продолжительное терпение всего, что неприятного доставляют нам наши ближние. - Снисходя... Долготерпение должно быть снисхождением, - не презрительным в отношении к людям, как существам нравственно неразвитым и даже недостойным вразумления с нашей стороны, а основанным на христианской любви. - Стараясь сохранять... Мир постоянно находится в опасности разрушиться. Поэтому со стороны членов Церкви требуется особое старание к его сохранению, к соблюдению духовного или тесного внутреннего единения между верующими. Впрочем в выражении: "единство Духа" можно видеть указание и на то, что единство христиан имеет свой источник в Духе Святом. - В союзе мира - т. е. единение может существовать только тогда, когда все верующие соединены как бы какою связкою (en tw tundesmw): этою связкою должен быть мир - мирное христианское настроение.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Exhortation to Unity; Persuasives to Unity.A. D. 61.
2 With all lowliness and meekness, with longsuffering, forbearing one another in love; 3 Endeavouring to keep the unity of the Spirit in the bond of peace. 4 There is one body, and one Spirit, even as ye are called in one hope of your calling; 5 One Lord, one faith, one baptism, 6 One God and Father of all, who is above all, and through all, and in you all. 7 But unto every one of us is given grace according to the measure of the gift of Christ. 8 Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. 9 (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10 He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: 14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; 15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: 16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.

Here the apostle proceeds to more particular exhortations. Two he enlarges upon in this chapter:--To unity an love, purity and holiness, which Christians should very much study. We do not walk worthy of the vocation wherewith we are called if we be not faithful friends to all Christians, and sworn enemies to all sin.

This section contains the exhortation to mutual love, unity, and concord, with the proper means and motives to promote them. Nothing is pressed upon us more earnestly in the scriptures than this. Love is the law of Christ's kingdom, the lesson of his school, the livery of his family. Observe,

I. The means of unity: Lowliness and meekness, long-suffering, and forbearing one another in love, v. 2. By lowliness we are to understand humility, entertaining mean thoughts of ourselves, which is opposed to pride. By meekness, that excellent disposition of soul which makes men unwilling to provoke others, and not easily to be provoked or offended with their infirmities; and it is opposed to angry resentments and peevishness. Long-suffering implies a patient bearing of injuries, without seeking revenge. Forbearing one another in love signifies bearing their infirmities out of a principle of love, and so as not to cease to love them on the account of these. The best Christians have need to bear one with another, and to make the best one of another, to provoke one another's graces and not their passions. We find much in ourselves which it is hard to forgive ourselves; and therefore we must not think it much if we find that in others which we think hard to forgive them, and yet we must forgive them as we forgive ourselves. Now without these things unity cannot be preserved. The first step towards unity is humility; without this there will be no meekness, no patience, or forbearance; and without these no unity. Pride and passion break the peace, and make all the mischief. Humility and meekness restore the peace, and keep it. Only by pride comes contention; only by humility comes love. The more lowly-mindedness the more like-mindedness. We do not walk worthy of the vocation wherewith we are called if we be not meek and lowly of heart: for he by whom we are called, he to whom we are called, was eminent for meekness and lowliness of heart, and has commanded us therein to learn of him.

II. The nature of that unity which the apostle prescribes: it is the unity of the Spirit, v. 3. The seat of Christian unity is in the heart or spirit: it does not lie in one set of thoughts, nor in one form and mode of worship, but in one heart and one soul. This unity of heart and affection may be said to be of the Spirit of God; it is wrought by him, and is one of the fruits of the Spirit. This we should endeavour to keep. Endeavouring is a gospel word. We must do our utmost. If others will quarrel with us, we must take all possible care not to quarrel with them. If others will despise and hate us, we must not despise and hate them. In the bond of peace. Peace is a bond, as it unites persons, and makes them live friendly one with another. A peaceable disposition and conduct bind Christians together, whereas discord and quarrelling disband and disunite their hearts and affections. Many slender twigs, bound together, become strong. The bond of peace is the strength of society. Not that it can be imagined that all good people, and all the members of societies, should be in every thing just of the same length, and the same sentiments, and the same judgment: buy the bond of peace unites them all together, with a non obstante to these. As in a bundle of rods, they may be of different lengths and different strength; but, when they are tied together by one bond, they are stronger than any, even than the thickest and strongest was of itself.

III. The motives proper to promote this Christian unity and concord. The apostle urges several, to persuade us thereto.

1. Consider how many unities there are that are the joy and glory of our Christian profession. There should be one heart; for there is one body, and one spirit, v. 4. Two hearts in one body would be monstrous. If there be but one body, all that belong to that body should have one heart. The Catholic church is one mystical body of Christ, and all good Christians make up but one body, incorporated by one charter, that of the gospel, animated by one Spirit, the same Holy Spirit who by his gifts and graces quickens, enlivens, and governs that body. If we belong to Christ, we are all actuated by one and the same Spirit, and therefore should be one. Even as you are called in one hope of your calling. Hope is here put for its object, the thing hoped for, the heavenly inheritance, to the hope of which we are called. All Christians are called to the same hope of eternal life. There is one Christ that they all hope in, and one heaven that they are all hoping for; and therefore they should be of one heart. One Lord (v. 5), that is, Christ, the head of the church, to whom, by God's appointment, all Christians are immediately subject. One faith, that is, the gospel, containing the doctrine of the Christian faith: or, it is the same grace of faith (faith in Christ) whereby all Christians are saved. One baptism, by which we profess our faith, being baptized in the name of the Father, Son, and Holy Ghost; and so the same sacramental covenant, whereby we engage ourselves to the Lord Christ. One God and Father of all, v. 6. One God, who owns all the true members of the church for his children; for he is the Father of all such by special relation, as he is the Father of all men by creation: and he is above all, by his essence, and with respect to the glorious perfections of his nature, and as he has dominion over all creatures and especially over his church, and through all, by his providence upholding and governing them: and in you all, in all believers, in whom he dwells as in his holy temple, by his Spirit and special grace. If then there be so many ones, it is a pity but there should be one more--one heart, or one soul.

2. Consider the variety of gifts that Christ has bestowed among Christians: But unto every one of us is given grace according to the measure of the gift of Christ. Though the members of Christ's church agree in so many things, yet there are some things wherein they differ: but this should breed no difference of affection among them, since they are all derived from the same bountiful author and designed for the same great ends. Unto every one of us Christians is given grace, some gift of grace, in some kind or degree or other, for the mutual help of one another. Unto every one of us ministers is given grace; to some a greater measure of gifts, to others a less measure. The different gifts of Christ's ministers proved a great occasion of contention among the first Christians: one was for Paul, and another for Apollos. The apostle shows that they had no reason to quarrel about them, but all the reason in the world to agree in the joint use of them, for common edification; because all was given according to the measure of the gift of Christ, in such a measure as seemed best to Christ to bestow upon every one. Observe, All the ministers, and all the members of Christ, owe all the gifts and graces that they are possessed of to him; and this is a good reason why we should love one another, because to every one of us is given grace. All to whom Christ has given grace, and on whom he has bestowed his gifts (though they are of different sizes, different names, and different sentiments, yet), ought to love one another. The apostle takes this occasion to specify some of the gifts which Christ bestowed. And that they were bestowed by Christ he makes appear by those words of David wherein he foretold this concerning him (Ps. lxviii. 18), Wherefore he saith (v. 8), that is, the Psalmist saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. David prophesied of the ascension of Christ; and the apostle descants upon it here, and in the three following verses. When he ascended up on high. We may understand the apostle both of the place into which he ascended in his human nature, that is, the highest heavens, and particularly of the state to which he was advanced, he being then highly exalted, and eminently glorified, by his Father. Let us set ourselves to think of the ascension of Jesus Christ: that our blessed Redeemer, having risen from the dead, in gone to heaven, where he sits at the right hand of the Majesty on high, which completed the proof of his being the Son of God. As great conquerors, when they rode in their triumphal chariots, used to be attended with the most illustrious of their captives led in chains, and were wont to scatter their largesses and bounty among the soldiers and other spectators of their triumphs, so Christ, when he ascended into heaven, as a triumphant conqueror, led captivity captive. It is a phrase used in the Old Testament to signify a conquest over enemies, especially over such as formerly had led others captive; see Judges v. 12. Captivity is here put for captives, and signifies all our spiritual enemies, who brought us into captivity before. He conquered those who had conquered us; such as sin, the devil, and death. Indeed, he triumphed over these on the cross; but the triumph was completed at his ascension, when he became Lord over all, and had the keys of death and hades put into his hands. And he gave gifts unto men: in the psalm it is, He received gifts for men. He received for them, that he might give to them, a large measure of gifts and graces; particularly, he enriched his disciples with the gift of the Holy Ghost. The apostle, thus speaking of the ascension of Christ, takes notice that he descended first, v. 9. As much as if he had said, "When David speaks of Christ's ascension, he intimates the knowledge he had of Christ's humiliation on earth; for, when it is said that he ascended, this implies that he first descended: for what is it but a proof or demonstration of his having done so?" Into the lower parts of the earth; this may refer either to his incarnation, according to that of David, Ps. cxxxix. 15, My substance was not hidden from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth; or, to his burial, according to that of Ps. lxiii. 9, Those that seek my soul to destroy it shall go into the lower parts of the earth. He calls his death (say some of the fathers) his descent into the lower parts of the earth. He descended to the earth in his incarnation. He descended into the earth in his burial. As Jonas was three days and three nights in the whale's belly, so was the Son of man in the heart of the earth. He that descended is the same also that ascended up far above all heavens (v. 10), far above the airy and starry (which are the visible) heavens, into the heaven of heavens; that he might fill all things, all the members of his church, with gifts and graces suitable to their several conditions and stations. Observe, Our Lord humbled himself first, and then he was exalted. He descended first, and then ascended. The apostle next tells us what were Christ's gifts at his ascension: He gave some apostles, &c., v. 11. Indeed he sent forth some of these before his ascension, Matt. x. 1-5. But one was then added, Acts i. 26. And all of them were more solemnly installed, and publicly confirmed, in their office, by his visibly pouring forth the Holy Ghost in an extraordinary manner and measure upon them. Note, The great gift that Christ gave to the church at his ascension was that of the ministry of peace and reconciliation. The gift of the ministry is the fruit of Christ's ascension. And ministers have their various gifts, which are all given them by the Lord Jesus. The officers which Christ gave to his church were of two sorts--extraordinary ones advanced to a higher office in the church: such were apostles, prophets, and evangelists. The apostles were chief. These Christ immediately called, furnished them with extraordinary gifts and the power of working miracles, and with infallibility in delivering his truth; and, they having been the witnesses of his miracles and doctrine, he sent them forth to spread the gospel and to plant and govern churches. The prophets seem to have been such as expounded the writings of the Old Testament, and foretold things to come. The evangelists were ordained persons (2 Tim. i. 6), whom the apostles took for their companions in travel (Gal. ii. 1), and sent them out to settle and establish such churches as the apostles themselves had planted (Acts xix. 22), and, not being fixed to any particular place, they were to continue till recalled, 2 Tim. iv. 9. And then there are ordinary ministers, employed in a lower and narrower sphere; as pastors and teachers. Some take these two names to signify one office, implying the duties of ruling and teaching belonging to it. Others think they design two distinct offices, both ordinary, and of standing use in the church; and then pastors are such as are fixed at the head of particular churches, with design to guide, instruct, and feed them in the manner appointed by Christ; and they are frequently called bishops and elders: and the teachers were those whose work it was also to preach the gospel and to instruct the people by way of exhortation. We see here that it is Christ's prerogative to appoint what officers and offices he pleases in his church. And how rich is the church, that had at first such a variety of officers and has still such a variety of gifts! How kind is Christ to his church! How careful of it and of its edification! When he ascended, he procured the gift of the Holy Ghost; and the gifts of the Holy Ghost are various: some have greater, others have less measures; but all for the good of the body, which brings us to the third argument,

3. Which is taken from Christ's great end and design in giving gifts unto men. The gifts of Christ were intended for the good of his church, and in order to advance his kingdom and interest among men. All these being designed for one common end is a good reason why all Christians should agree in brotherly love, and not envy one another's gifts. All are for the perfecting of the saints (v. 12); that is, according to the import of the original, to bring into an orderly spiritual state and frame those who had been as it were dislocated and disjointed by sin, and then to strengthen, confirm, and advance them therein, that so each, in his proper place and function, might contribute to the good of the whole.--For the work of the ministry, or for the work of dispensation; that is, that they might dispense the doctrines of the gospel, and successfully discharge the several parts of their ministerial function.--For the edifying of the body of Christ; that is, to build up the church, which is Christ's mystical body, by an increase of their graces, and an addition of new members. All are designed to prepare us for heaven: Till we all come, &c., v. 13. The gifts and offices (some of them) which have been spoken of are to continue in the church till the saints be perfected, which will not be till they all come in the unity of the faith (till all true believers meet together, by means of the same precious faith) and of the knowledge of the Son of God, by which we are to understand, not a bare speculative knowledge, or the acknowledging of Christ to be the Son of God and the great Mediator, but such as is attended with appropriation and affection, with all due honour, trust, and obedience.--Unto a perfect man, to our full growth of gifts and graces, free from those childish infirmities that we are subject to in the present world.--Unto the measure of the stature of the fulness of Christ, so as to be Christians of a full maturity and ripeness in all the graces derived from Christ's fulness: or, according to the measure of that stature which is to make up the fulness of Christ, which is to complete his mystical body. Now we shall never come to the perfect man, till we come to the perfect world. There is a fulness in Christ, and a fulness to be derived from him; and a certain stature of that fulness, and a measure of that stature, are assigned in the counsel of God to every believer, and we never come to that measure till we come to heaven. God's children, as long as they are in this world, are growing. Dr Lightfoot understands the apostle as speaking here of Jews and Gentiles knit in the unity of the faith and of the knowledge of the Son of God, so making a perfect man, and the measure of the stature of the fulness of Christ. The apostle further shows, in the following verses, what was God's design in his sacred institutions, and what effect they ought to have upon us. As, (1.) That we henceforth be no more children, &c. (v. 14); that is, that we may be no longer children in knowledge, weak in the faith, and inconstant in our judgments, easily yielding to every temptation, readily complying with every one's humour, and being at every one's back. Children are easily imposed upon. We must take care of this, and of being tossed to and fro, like ships without ballast, and carried about, like clouds in the air, with such doctrines as have no truth nor solidity in them, but nevertheless spread themselves far and wide, and are therefore compared to wind. By the sleight of men; this is a metaphor taken from gamesters, and signifies the mischievous subtlety of seducers: and cunning craftiness, by which is meant their skilfulness in finding ways to seduce and deceive; for it follows, whereby they lie in wait to deceive, as in an ambush, in order to circumvent the weak, and draw them from the truth. Note, Those must be very wicked and ungodly men who set themselves to seduce and deceive others into false doctrines and errors. The apostle describes them here as base men, using a great deal of devilish art and cunning, in order thereunto. The best method we can take to fortify ourselves against such is to study the sacred oracles, and to pray for the illumination and grace of the Spirit of Christ, that we may know the truth as it is in Jesus, and be established in it. (2.) That we should speak the truth in love (v. 15), or follow the truth in love, or be sincere in love to our fellow-christians. While we adhere to the doctrine of Christ, which is the truth, we should live in love one with another. Love is an excellent thing; but we must be careful to preserve truth together with it. Truth is an excellent thing; yet it is requisite that we speak it in love, and not in contention. These two should go together--truth and peace. (3.) That we should grow up into Christ in all things. Into Christ, so as to be more deeply rooted in him. In all things; in knowledge, love, faith, and all the parts of the new man. We should grow up towards maturity, which is opposed to being children. Those are improving Christians who grow up into Christ. The more we grow into an acquaintance with Christ, faith in him, love to him, dependence upon him, the more we shall flourish in every grace. He is the head; and we should thus grow, that we may thereby honour our head. The Christian's growth tends to the glory of Christ. (4.) We should be assisting and helpful one to another, as members of the same body, v. 16. Here the apostle makes a comparison between the natural body and Christ's mystical body, that body of which Christ is the head: and he observes that as there must be communion and mutual communications of the members of the body among themselves, in order to their growth and improvement, so there must be mutual love and unity, together with the proper fruits of these, among Christians, in order to their spiritual improvement and growth in grace. From whom, says he (that is, from Christ their head, who conveys influence and nourishment to every particular member), the whole body of Christians, fitly joined together and compacted (being orderly and firmly united among themselves, every one in his proper place and station), by that which every joint supplies (by the assistance which every one of the parts, thus united, gives to the whole, or by the Spirit, faith, love, sacraments, &c., which, like the veins and arteries in the body, serve to unite Christians to Christ their head, and to one another as fellow-members), according to the effectual working in the measure of every part (that is, say some, according to the power which the Holy Ghost exerts to make God's appointed means effectual for this great end, in such a measure as Christ judges to be sufficient and proper for every member, according to its respective place and office in the body; or, as others, according to the power of Christ, who, as head, influences and enlivens every member; or, according to the effectual working of every member, in communicating to others of what it has received, nourishment is conveyed to all in their proportions, and according to the state and exigence of every part) makes increase of the body, such an increase as is convenient for the body. Observe, Particular Christians receive their gifts and graces from Christ for the sake and benefit of the whole body. Unto the edifying of itself in love. We may understand this two ways:--Either that all the members of the church may attain a greater measure of love to Christ and to one another; or that they are moved to act in the manner mentioned from love to Christ and to one another. Observe, Mutual love among Christians is a great friend to spiritual growth: it is in love that the body edifies itself; whereas a kingdom divided against itself cannot stand.
Adam Clarke: Commentary on the Bible - 1831
4:2: With all lowliness - It is by acting as the apostle here directs that a man walks worthy of this high vocation; ταπεινοφροσυνη signifies subjection or humility of mind.
Meekness - The opposite to anger and irritability of disposition.
Long-suffering - Μακροθυμια· Long-mindedness - never permitting a trial or provocation to get to the end of your patience.
Forbearing one another - Ανεχομενοι αλληλων· Sustaining one another - helping to support each other in all the miseries and trials of life: or, if the word be taken in the sense of bearing with each other, it may mean that, through the love of God working in our hearts, we should bear with each other's infirmities, ignorance, etc., knowing how much others have been or are still obliged to bear with us.
Albert Barnes: Notes on the Bible - 1834
4:2: With all lowliness - Humility; see the notes on Act 20:19, where the same Greek word is used; compare also the following places, where the same Greek word occurs: Phi 2:3, "in lowliness of mind, let each esteem other better than themselves;" Col 2:18, "in a voluntary humility;" Col 2:23; Col 3:12; Pe1 5:5. The word does not elsewhere occur in the New Testament. The idea is, that humility of mind becomes those who are "called" Eph 4:1, and that we walk worthy of that calling when we evince it.
And meekness - see the notes on Mat 5:5. Meekness relates to the manner in which we receive injuries. We are to bear them patiently, and not to retaliate, or seek Rev_enge. The meaning here is, that; we adorn the gospel when we show its power in enabling us to bear injuries without anger or a desire of Rev_enge, or with a mild and forgiving spirit; see Co2 10:1; Gal 5:23; Gal 6:1; Ti2 2:25; Tit 3:2; where the same Greek word occurs.
With longsuffering, ... - Bearing patiently with the foibles, faults, and infirmities of others; see the notes on Co1 13:4. The virtue here required is that which is to be manifested in our manner of receiving the provocations which we meet with from our brethren. No virtue, perhaps, is more frequently demanded in our contact with others. We do not go far with any fellow-traveler on the journey of life, before we find there is great occasion for its exercise. He has a temperament different from our own. He may be sanguine, or choleric, or melancholy; while we may be just the Rev_erse. He has peculiarities of taste, and habits, and disposition, which differ much from ours. He has his own plans and purposes of life, and his own way and time of doing things. He may be naturally irritable, or he may have been so trained that his modes of speech and conduct differ much from ours. Neighbors have occasion to remark this in their neighbors; friends in their friends; kindred in their kindred; one church-member in another.
A husband and wife - such is the imperfection of human nature - can find enough in each other to embitter life, if they choose to magnify imperfections, and to become irritated at trifles; and there is no friendship that may not be marred in this way, if we will allow it. Hence, if we would have life move on smoothly, we must learn to bear and forbear. We must indulge the friend that we love in the little peculiarities of saying and doing things which may be important to him, but which may be of little moment to us. Like children, we must suffer each one to build his play-house in his own way, and not quarrel with him because he does not think our way the best. All usefulness, and all comfort, may be pRev_ented by an unkind, a sour, a crabbed temper of mind - a mind that can bear with no difference of opinion or temperament. A spirit of fault-finding; an unsatisfied temper; a constant irritability; little inequalities in the look, the temper, or the manner; a brow cloudy and dissatisfied - your husband or your wife cannot tell why - will more than neutralize all the good you can do, and render life anything but a blessing.
It is in such gentle and quiet virtues as meekness and forbearance, that the happiness and usefulness of life consist, far more than in brilliant eloquence, in splendid talent, or illustrious deeds, that shall send the name to future times. It is the bubbling spring which flows gently; the little rivulet which glides through the meadow, and which runs along day and night by the farmhouse, that is useful, rather than the swollen flood or the roaring cataract. Niagara excites our wonder; and we stand amazed at the power and greatness of God there, as he "pours it from his hollow hand." But one Niagara is enough for a continent or a world; while that same world needs thousands and tens of thousands of silver fountains, and gently flowing rivulets, that shall water every farm, and every meadow, and every garden, and that shall flow on, every day and every night, with their gentle and quiet beauty. So with the acts of our lives. It is not by great deeds only, like those of Howard - not by great sufferings only, like those of the martyrs - that good is to be done; it is by the daily and quiet virtues of life - the Christian temper, the meek forbearance, the spirit of forgiveness in the husband, the wife, the father, the mother, the brother, the sister, the friend, the neighbor - that good is to be done; and in this all may be useful.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: lowliness: Num 12:3; Psa 45:4, Psa 138:6; Pro 3:34, Pro 16:19; Isa 57:15, Isa 61:1-3; Zep 2:3; Zac 9:9; Mat 5:3-5, Mat 11:29; Act 20:19; Co1 13:4, Co1 13:5; Gal 5:22, Gal 5:23; Col 3:12, Col 3:13; Ti1 6:11; Ti2 2:25; Jam 1:21, Jam 3:15-18; Pe1 3:15
forbearing: Mar 9:19; Rom 15:1; Co1 13:7; Gal 6:2
Geneva 1599
4:2 (2) With all lowliness and meekness, with (b) longsuffering, forbearing one another in love;
(2) Secondly, he commends the meekness of the mind, which is demonstrated by bearing with one another.
(b) See (Mt 18:25-27).
John Gill
4:2 With all lowliness and meekness,..... In the exercise of humility, which shows itself in believers, in entertaining and expressing the meanest thoughts of themselves, and the best of others; in not envying the gifts and graces of others, but rejoicing at them, and at every increase of them; in a willingness to receive instruction from the meanest saints; in submission to the will of God in all adverse dispensations of Providence; and in ascribing all they have, and are, to the grace of God: and so to behave, is to walk agreeably to their calling of God; and what the consideration of that may engage them to, when they serve the low estate and condition out of which they are called, in which they were before calling: and that in effectual calling they have nothing but what they have received; and that others are called with the same calling that they are: and to walk humbly before God and man, is to walk according to the will of God that calls; and it is walking as Christ walked, who is meek, and lowly; and is agreeable to the blessed Spirit, one of whose fruits is meekness; and is what is very ornamental to the saints, and is well pleasing in the sight of God.
With longsuffering; bearing much and long with the infirmities of each other; without being easily provoked to anger by any ill usage; and not immediately meditating and seeking revenge for every affront given, or injury done; and so to walk, is to walk worthy of the grace of calling, or agreeable to it, to God that calls by his grace, who is longsuffering both with wicked men, and with his own people.
Forbearing one another in love; overlooking the infirmities of one another, forgiving injuries done, sympathizing with, and assisting each other in distressed circumstances, the spring of all which should be love; by that saints should be moved, influenced, and engaged to such a conduct, and which should be so far attended to, as is consistent with love; for so to forbear one another, as to suffer sin to be on each other, without proper, gentle, and faithful rebukes for it, is not to act in love.
Robert Jamieson, A. R. Fausset and David Brown
4:2 lowliness--In classic Greek, the meaning is meanness of spirit: the Gospel has elevated the word to express a Christian grace, namely, the esteeming of ourselves small, inasmuch as we are so; the thinking truly, and because truly, therefore lowlily, of ourselves [TRENCH].
meekness--that spirit in which we accept God's dealings with us without disputing and resisting; and also the accepting patiently of the injuries done us by men, out of the thought that they are permitted by God for the chastening and purifying of His people (2Kings 16:11; compare Gal 6:1; Ti2 2:25; Tit 3:2). It is only the lowly, humble heart that is also meek (Col 3:12). As "lowliness and meekness" answer to "forbearing one another in love" (compare "love," Eph 4:15-16), so "long-suffering" answers to (Eph 4:4) "endeavoring (Greek, 'earnestly' or 'zealously giving diligence') to keep (maintain) the unity of the Spirit (the unity between men of different tempers, which flows from the presence of the Spirit, who is Himself 'one,' Eph 4:4) in (united in) the bond of peace" (the "bond" by which "peace" is maintained, namely, "love," Col 3:14-15 [BENGEL]; or, "peace" itself is the "bond" meant, uniting the members of the Church [ALFORD]).
4:34:3: փութալ պահել զմիաբանութիւն Հոգւոյն յօդիւ խաղաղութեան[4339]։ [4339] Ոմանք. Յօդիւ խաղաղութեանն։
3 ջանացէ՛ք պահել հոգու միութիւնը խաղաղութեան կապով.
3 Ջանալով Սուրբ Հոգիին միաբանութիւնը խաղաղութեան կապովը պահել.
փութալ պահել զմիաբանութիւն Հոգւոյն յօդիւ խաղաղութեան:

4:3: փութալ պահել զմիաբանութիւն Հոգւոյն յօդիւ խաղաղութեան[4339]։
[4339] Ոմանք. Յօդիւ խաղաղութեանն։
3 ջանացէ՛ք պահել հոգու միութիւնը խաղաղութեան կապով.
3 Ջանալով Սուրբ Հոգիին միաբանութիւնը խաղաղութեան կապովը պահել.
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4:33: стараясь сохранять единство духа в союзе мира.
4:3  σπουδάζοντες τηρεῖν τὴν ἑνότητα τοῦ πνεύματος ἐν τῶ συνδέσμῳ τῆς εἰρήνης·
4:3. σπουδάζοντες ( hastening-to ) τηρεῖν (to-keep-unto) τὴν (to-the-one) ἑνότητα (to-a-oneness) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) ἐν (in) τῷ (unto-the-one) συνδέσμῳ (unto-a-tying-together) τῆς (of-the-one) εἰρήνης: (of-a-peace)
4:3. solliciti servare unitatem spiritus in vinculo pacisCareful to keep the unity of the Spirit in the bond of peace.
3. giving diligence to keep the unity of the Spirit in the bond of peace.
4:3. Be anxious to preserve the unity of the Spirit within the bonds of peace.
4:3. Endeavouring to keep the unity of the Spirit in the bond of peace.
Endeavouring to keep the unity of the Spirit in the bond of peace:

3: стараясь сохранять единство духа в союзе мира.
4:3  σπουδάζοντες τηρεῖν τὴν ἑνότητα τοῦ πνεύματος ἐν τῶ συνδέσμῳ τῆς εἰρήνης·
4:3. solliciti servare unitatem spiritus in vinculo pacis
Careful to keep the unity of the Spirit in the bond of peace.
4:3. Be anxious to preserve the unity of the Spirit within the bonds of peace.
4:3. Endeavouring to keep the unity of the Spirit in the bond of peace.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:3: Endeavouring to keep the unity of the Spirit in the bond of peace - There can be no doubt that the Church at Ephesus was composed partly of converted Jews, as well as Gentiles. Now, from the different manner in which they had been brought up, there might be frequent causes of altercation. Indeed, the Jews, though converted, might be envious that the Gentiles were admitted to the same glorious privileges with themselves, without being initiated into them by bearing the yoke and burden of the Mosaic law. The apostle guards them against this, and shows them that they should intensely labor (for so the word σπουδαζειν implies) to promote and preserve peace and unity. By the unity of the Spirit we are to understand, not only a spiritual unity, but also a unity of sentiments, desires, and affections, such as is worthy of and springs from the Spirit of God. By the bond of peace we are to understand a peace or union, where the interests of all parties are concentrated, cemented, and sealed; the Spirit of God being the seal upon this knot.
Albert Barnes: Notes on the Bible - 1834
4:3: The unity of the Spirit - A united spirit, or oneness of spirit. This does not refer to the fact that there is one Holy Spirit; but it refers to unity of affection, of confidence, of love. It means that Christians should be united in temper and affection, and not be split up into factions and parties. It may be implied here, as is undoubtedly true, that such a unity would be produced only by the Holy Spirit; and that, as there was but one Spirit which had acted on their hearts to renew them, they ought to evince the same feelings and views. There was occasion among the Ephesians for this exhortation; for they were composed of Jews and Gentiles, and there might be danger of divisions and strifes, as there had been in other churches. There is "always" occasion for such an exhortation; for:
(1) "unity" of feeling is eminently desirable to honor the gospel (see the notes on Joh 17:21); and,
(2) there is always danger of discord where people are brought together in one society. There are so many different tastes and habits; there is such a variety of intellect and feeling; the modes of education have been so various, and the temperament may be so different, that there is constant danger of division. Hence, the subject is so often dwelt on in the Scriptures (see the notes on 1 Cor. 2ff), and hence, there is so much need of caution and of care in the churches.
In the bond of peace - This was to be by the cultivation of that peaceful temper which binds all together. The American Indians usually spoke of peace as a "chain of friendship" which was to be kept bright, The meaning here is, that they should be bound or united together in the sentiments and affections of peace. It is not mere "external" unity; it is not a mere unity of creed; it is not a mere unity in the forms of public worship; it is such as the Holy Spirit produces in the hearts of Christians, when it fills them all with the same love, and joy, and peace in believing. The following verses contain the reasons for this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: Eph 4:4; Joh 13:34, Joh 17:21-23; Rom 14:17-19; Co1 1:10, Co1 12:12, Co1 12:13; Co2 13:11; Col 3:13-15; Th1 5:13; Heb 12:14; Jam 3:17, Jam 3:18
Geneva 1599
4:3 (3) Endeavouring to keep the unity of the Spirit in the bond of peace.
(3) Thirdly he requires perfect agreement, but yet such that is joined with the band of the Holy Spirit.
John Gill
4:3 Endeavouring to keep the unity of the Spirit,.... That is, a spiritual union: there is an union between God and his people, and between Christ and his members, and between saints and saints, and the bond of each union is love; and that it is which knits and cements them together; and it is the last of these which is here intended: the saints are united under one head, and are members of one and the same body, and should be of the same mind and judgment, and of one accord, heart, and affection: and this may be called "the unity of the Spirit"; because it is an union of spirits, of the spirits or souls of men; and that in spiritual affairs, in the spiritual exercises of religion; and it is effected by the Spirit of God, by whom they are baptized into one body. Now to endeavour or study to keep and preserve this, supposes that this union does already exist; that it is very valuable, as making much for the glory of God, the mutual comfort and delight of saints, and is worth taking some pains about; and that it is very difficult to secure, there being so many things which frequently arise, and break in upon it, through the devices of Satan, and the corruptions of men's hearts: but though it is difficult, and may sometimes seem to be impossible, yet it becomes the saints to be diligent in the use of means to keep it up, and continue it; and which they may be said to endeavour after, when they abide with one another, and do not forsake each other upon every occasion; when they perform all offices of love to one another, and stir up each other to the like: and the way and manner in which this is to be kept, is
in the bond of peace: the Arabic version reads, "by the bond of love and peace": by maintaining peace among themselves, and seeking those things which tend to, and make for peace, and spiritual edification; and which is called a bond, in allusion to the Greek word used, which comes from one that signifies to knit, join, and bind together, and because it is of a knitting and uniting nature. Now so to act is to walk worthy of calling grace, or agreeably to it: peace is what the saints are called unto in the effectual calling: and what is suitable to God, who is the God of peace; and to Christ, who is the Prince of peace; and to the Holy Spirit, whose fruit is peace; and to the Gospel, which is the Gospel of peace; and to the character which the saints bear, which is that of sons of peace.
John Wesley
4:3 Endeavouring to keep the unity of the Spirit - That mutual union and harmony, which is a fruit of the Spirit. The bond of peace is love.
4:44:4: Մի մարմին՝ եւ մի հոգի. որպէս եւ կոչեցարուք ՚ի մի յոյս կոչման ձերոյ։
4 մէ՛կ մարմին եւ մէ՛կ հոգի, ինչպէս որ մէ՛կ է ձեր յոյսը, որին Աստուած կոչեց մեզ:
4 Մէկ մարմին ու մէկ հոգի, ինչպէս կանչուեցաք ձեր կոչումին մէկ յոյսովը.
Մի մարմին եւ մի հոգի, որպէս եւ կոչեցարուք ի մի յոյս կոչման ձերոյ:

4:4: Մի մարմին՝ եւ մի հոգի. որպէս եւ կոչեցարուք ՚ի մի յոյս կոչման ձերոյ։
4 մէ՛կ մարմին եւ մէ՛կ հոգի, ինչպէս որ մէ՛կ է ձեր յոյսը, որին Աստուած կոչեց մեզ:
4 Մէկ մարմին ու մէկ հոգի, ինչպէս կանչուեցաք ձեր կոչումին մէկ յոյսովը.
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4:44: Одно тело и один дух, как вы и призваны к одной надежде вашего звания;
4:4  ἓν σῶμα καὶ ἓν πνεῦμα, καθὼς καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν·
4:4. ἓν (one) σῶμα (a-body) καὶ (and) ἓν (one) πνεῦμα, (a-currenting-to,"καθὼς (down-as) [καὶ] "[and]"ἐκλήθητε (ye-were-called-unto) ἐν (in) μιᾷ (unto-one) ἐλπίδι (unto-an-expectation) τῆς (of-the-one) κλήσεως (of-a-calling) ὑμῶν: (of-ye)
4:4. unum corpus et unus spiritus sicut vocati estis in una spe vocationis vestraeOne body and one Spirit: as you are called in one hope of your calling.
4. one body, and one Spirit, even as also ye were called in one hope of your calling;
4:4. One body and one Spirit: to this you have been called by the one hope of your calling:
4:4. [There is] one body, and one Spirit, even as ye are called in one hope of your calling;
one body, and one Spirit, even as ye are called in one hope of your calling:

4: Одно тело и один дух, как вы и призваны к одной надежде вашего звания;
4:4  ἓν σῶμα καὶ ἓν πνεῦμα, καθὼς καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν·
4:4. unum corpus et unus spiritus sicut vocati estis in una spe vocationis vestrae
One body and one Spirit: as you are called in one hope of your calling.
4:4. One body and one Spirit: to this you have been called by the one hope of your calling:
4:4. [There is] one body, and one Spirit, even as ye are called in one hope of your calling;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-6: К соблюдению единства побуждает верующих то соображение что они, по идее, представляют все единое тело и единый дух, т. е. одно тело - Христово (ср. I:23) и один Дух - Божий, который оживляет это тело (ср. II:18). - Как вы и призваны... Еще новый мотив к сохранению единства: у всех верующих одна и та же надежда на будущее блаженство. - Один Господь. - Ап. продолжает выставлять все новые и новые основания к сохранению единства. Один Господь - т. е. Господь И. Христос есть наш общий Владыка. - Одна вера - как вера спасающая, как условие, требующееся решительно от каждого, желающего получить спасение (Рим I:16). - Одно крещение - т. е. как единый путь к общению со Христом. - Один Бог и Отец всех - т. е. все христиане суть творения Божии и в тоже время чада Божия по усыновлению во Христе. - Чрез всех - т. е. чрез всех христиан являет Свою силу: они служат Его орудиями.
Adam Clarke: Commentary on the Bible - 1831
4:4: There is one body - Viz. of Christ, which is his Church.
One Spirit - The Holy Ghost, who animates this body.
One hope - Of everlasting glory, to which glory ye have been called by the preaching of the Gospel; through which ye have become the body of Christ, instinct with the energy of the Holy Ghost.
Albert Barnes: Notes on the Bible - 1834
4:4: There is one body - One church - for so the word "body" means here - denoting the body of Christ; see the notes on Rom 12:5; compare notes on Eph 1:23. The meaning here is, that as there is really but one church on earth, there ought to be unity. The church is, at present, divided into many denominations. It has different forms of worship, and different rites and ceremonies. It embraces those of different complexions and ranks in life, and it cannot be denied that there are often unhappy contentions and jealousies in different parts of that church. Still, there is but one - "one holy, catholic (i. e., universal) church;" and that church should feel that it is one. Christ did not come to redeem and save different churches, and to give them a different place in heaven. He did not come to save the Episcopal communion merely or the Presbyterian or the Methodist communions only; nor did he leave the world to fit up for them different mansions in heaven. He did not come to save merely the black man, or the red, or the white man; nor did he leave the world to set up for them separate mansions in the skies. He came that he might collect into one community a multitude of every complexion, and from every land, and unite them in one great brotherhood on earth, and ultimately assemble them in the same heaven. The church is one. Every sincere Christian is a brother in that church, and has an equal right with all others to its privileges. Being one by the design of the Saviour they should be one in feeling; and every Christian, no matter what his rank, should be ready to hail every other Christian as a fellow-heir of heaven.
One Spirit - The Holy Spirit. There is one and the self-same Spirit that dwells in the church The same Spirit has awakened all enlightened all; convicted all; converted all. WheRev_er they may be, and whoever, yet there has been substantially the same work of the Spirit on the heart of every Christian. There are circumstantial differences arising from diversities of temperament, disposition, and education; there may be a difference in the depth and power of his operations on the soul; there may be a difference in the degree of conviction for sin and in the evidence of conversion, but still there are the same operations on the heart essentially produced by the same Spirit; see the notes on Co1 12:6-11. All the gifts of prayer, and of preaching; all the zeal, the ardor, the love, the self-denial in the church, are produced by the same Spirit. There should be, therefore, unity. The church is united in the agency by which it is saved; it should be united in the feelings which influence its members.
Even as ye are called - see Eph 4:1. The sense is, "there is one body and one spirit, in like manner as there is one hope resulting from your calling." The same notion of oneness is found in relation to each of these things.
In one hope of your calling - In one hope "resulting from" your being called into his kingdom. On the meaning of the word "hope," see notes on Eph 2:12. The meaning here is, that Christians have the same hope, and they should therefore be one. They are looking forward to the same heaven; they hope for the same happiness beyond the grave. It is not as on earth among the people of the world, where, there is a variety of hopes - where one hopes for pleasure, and another for honor, and another for gain; but there is the prospect of the same inexhaustible joy. This "hope" is suited to promote union. There is no rivalry - for there is enough for all. "Hope" on earth does not always produce union and harmony. Two men hope to obtain the same office; two students hope to obtain the same honor in college; two rivals hope to obtain the same hand in marriage - and the consequence is jealousy, contention, and strife. The reason is, that but one can obtain the object. Not so with the crown of life - with the rewards of heaven. All may obtain "that" crown; all may share those rewards. How "can" Christians contend in an angry manner with each other, when the hope of dwelling in the same heaven swells their bosoms and animates their hearts?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: one body: Eph 2:16, Eph 5:30; Rom 12:4, Rom 12:5; Co1 10:17, Co1 12:12, Co1 12:13, Co1 12:20; Col 3:15
one Spirit: Eph 2:18, Eph 2:22; Mat 28:19; Co1 12:4-11; Co2 11:4
as: Eph 4:1, Eph 1:18; Jer 14:8, Jer 17:7; Act 15:11; Col 1:5; Th2 2:16; Ti1 1:1; Tit 1:2; Tit 2:13, Tit 3:7; Heb 6:18, Heb 6:19; Pe1 1:3, Pe1 1:4, Pe1 1:21; Jo1 3:3
Geneva 1599
4:4 (4) [There is] one body, and one Spirit, even as ye are called in one hope of your calling;
(4) An argument of great weight for an earnest displaying of brotherly love and charity with one another, because we are made one body as it were of one God and Father, by one Spirit, worshipping one Lord with one faith, and consecrated to him with one baptism, and having hope of one self same glory, unto which we are called. Therefore, whoever breaks charity, breaks all of these things apart.
John Gill
4:4 There is one body,.... The church; in what sense that is a body, and compared to one; see Gill on Eph 1:23. It is called "one" with relation to Jews and Gentiles, who are of the same body, and are reconciled in one body by Christ, and are baptized into it by the Spirit; and with respect to saints above and saints below, who make up one general assembly; and with regard to separate societies; for though there are several particular congregations, yet there is but one church of the firstborn, whose names are written in heaven; and saints of different ages, places, states, and conditions, are all one in Christ Jesus, who is the one, and only head of this body: and this is an argument to excite the saints to unity of Spirit; since they are, as one natural body is, members one of another, and therefore should not bite and devour one another; they are one political body, one kingdom, over which Christ is sole King and lawgiver, and a kingdom divided against itself cannot stand; they are one economical body, one family, they are all brethren, and should not fall out by the way.
And one Spirit; the Holy Spirit of God, who animates, quickens, and actuates the body: there is but one Spirit, who convinces of sin, enlightens, regenerates, and makes alive; who incorporates into the body, the church; who comforts the saints; helps them in their access to God through Christ; makes known the things of Christ to them, is a spirit of adoption, and the seal and earnest of the heavenly glory; and the consideration of this should engage to unity, because a contrary conduct must be grieving to the Spirit of God, unsuitable to his genuine fruits, and very unlike the true spirit of a Christian: and by one spirit may be meant the spirit of themselves, who, as the first Christians were, should be of one heart, and of one soul, of the same mind, and having the same affections for one another; which sense is favoured by the Syriac and Arabic versions; the former rendering the words, "that ye may be one body and one spirit", making this to be the issue and effect of their endeavours after union and peace; and the latter reads them as an exhortation, "be ye one body and one spirit"; that is, be ye cordially and heartily united in your affections to one another:
even as ye are called in one hope of your calling; that is, the glory hoped for, and which is laid up in heaven, and will be enjoyed there, to which the saints are called in the effectual calling, is one and the same: there are no degrees in it; it will be equally possessed by them all; for they are all loved with the same love, chosen in the same head, and secured in the same covenant; they are bought with the same price of Christ's blood, and are justified by the same righteousness; they are all equally the sons of God, and so heirs of the same heavenly inheritance; and are all made kings and priests unto God, and there is but one kingdom, one crown, one inheritance for them all; and the holiness and beatific vision of the saints in heaven will be alike; and therefore they should be heartily affected to one another here on earth, who are to be partners together in glory to all eternity. So the Jews say (p), that in the world of souls, all, small and great, stand before the Lord; and they have a standing alike; for in the affairs of the soul, it is fit that they should be all "equal", as it is said Ex 30:15, "the rich shall not give more".
(p) Tzeror Hammor, fol. 154. 2.
John Wesley
4:4 There is one body - The universal church, all believers throughout the world. One Spirit, one Lord, one God and Father - The ever - blessed Trinity. One hope - Of heaven.
Robert Jamieson, A. R. Fausset and David Brown
4:4 In the apostle's creed, the article as to THE CHURCH properly follows that as to THE HOLY GHOST. To the Trinity naturally is annexed the Church, as the house to its tenant, to God His temple, the state to its founder [AUGUSTINE, Enchiridion, c. 15]. There is yet to be a Church, not merely potentially, but actually catholic or world-wide; then the Church and the world will be co-extensive. Rome falls into inextricable error by setting up a mere man as a visible head, antedating that consummation which Christ, the true visible Head, at His appearing shall first realize. As the "SPIRIT" is mentioned here, so the "LORD" (Jesus), Eph 4:5, and "GOD the Father," Eph 4:6. Thus the Trinity is again set forth.
hope--here associated with "the Spirit," which is the "earnest of our inheritance" (Eph 1:13-14). As "faith" is mentioned, Eph 4:5, so "hope" here, and "love," Eph 4:2. The Holy Spirit, as the common higher principle of life (Eph 2:18, Eph 2:22), gives to the Church its true unity. Outward uniformity is as yet unattainable; but beginning by having one mind, we shall hereafter end by having "one body." The true "body" of Christ (all believers of every age) is already "one," as joined to the one Head. But its unity is as yet not visible, even as the Head is not visible; but it shall appear when He shall appear (Jn 17:21-23; Col 3:4). Meanwhile the rule is, "In essentials, unity; in doubtful questions, liberty; in all things, charity." There is more real unity where both go to heaven under different names than when with the same name one goes to heaven, the other to hell. Truth is the first thing: those who reach it, will at last reach unity, because truth is one; while those who seek unity as the first thing, may purchase it at the sacrifice of truth, and so of the soul itself.
of your calling--the one "hope" flowing from our "calling," is the element "IN" which we are "called" to live. Instead of privileged classes, as the Jews under the law, a unity of dispensation was henceforth to be the common privilege of Jew and Gentile alike. Spirituality, universality, and unity, were designed to characterize the Church; and it shall be so at last (Is 2:2-4; Is 11:9, Is 11:13; Zeph 3:9; Zech 14:9).
4:54:5: Մի է Տէր, մի հաւատք, մի մկրտութիւն[4340]. [4340] Ոմանք. Զի մի է Տէր, եւ մի հաւատք։
5 Մէ՛կ Տէր կայ, մէ՛կ հաւատ, մէ՛կ մկրտութիւն,
5 Տէրը մէկ է, հաւատքը մէկ, մկրտութիւնը մէկ.
մի է Տէր, մի հաւատք, մի մկրտութիւն:

4:5: Մի է Տէր, մի հաւատք, մի մկրտութիւն[4340].
[4340] Ոմանք. Զի մի է Տէր, եւ մի հաւատք։
5 Մէ՛կ Տէր կայ, մէ՛կ հաւատ, մէ՛կ մկրտութիւն,
5 Տէրը մէկ է, հաւատքը մէկ, մկրտութիւնը մէկ.
zohrab-1805▾ eastern-1994▾ western am▾
4:55: один Господь, одна вера, одно крещение,
4:5  εἷς κύριος, μία πίστις, ἓν βάπτισμα·
4:5. εἷς (one) κύριος, (Authority-belonged,"μία (one) πίστις, (a-trust,"ἓν (one) βάπτισμα: (an-immersing-to)
4:5. unus Dominus una fides unum baptismaOne Lord, one faith, one baptism.
5. one Lord, one faith, one baptism,
4:5. one Lord, one faith, one baptism,
4:5. One Lord, one faith, one baptism,
One Lord, one faith, one baptism:

5: один Господь, одна вера, одно крещение,
4:5  εἷς κύριος, μία πίστις, ἓν βάπτισμα·
4:5. unus Dominus una fides unum baptisma
One Lord, one faith, one baptism.
4:5. one Lord, one faith, one baptism,
4:5. One Lord, one faith, one baptism,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:5: One Lord - Jesus Christ, who is the governor of this Church.
One faith - One system of religion, proposing the same objects to the faith of all.
One baptism - Administered in the name of the holy Trinity; indicative of the influences, privileges, and effects of the Christian religion.
Albert Barnes: Notes on the Bible - 1834
4:5: One Lord - This evidently refers to the Lord Jesus. The "Spirit" is mentioned in the pRev_ious verse; the Father in the verse following. On the application of the word "Lord" to the Saviour, see the notes on Act 1:24. The argument here is, that there ought to be unity among Christians, because they have one Lord and Saviour. They have not different Saviours adapted to different classes; not one for the Jew and another for the Greek; not one for the rich and another for the poor; not one for the bond and another for the free. There is but one. He belongs in common to all as their Saviour; and he has a right to rule over one as much as over another. There is no better way of promoting unity among Christians than by reminding them that they have the same Saviour. And when jealousies and heart-burnings arise; or when they are disposed to contend about trifles; when they magnify unimportant matters until they are in danger of rending the church asunder, let them feel that they have one Lord and Saviour, and they will lay aside their contentions and be one again. Let two men who have never seen each other before, meet in a distant land, and feel that they have the same Redeemer, and their hearts will mingle into one. They are not aliens, but friends. A cord of sympathy is struck more tender than that which binds them to country or home and though of different nations, complexions, or habits, they will feel that they are one. Why should contentions ever arise between those who have the same Redeemer?
One faith - The same belief. That is, either the belief of the same doctrines, or faith of the same nature in the heart. The word may be taken in either sense. I see no reason why it should not include "both" here, or be used in the widest sense, If so used it means that Christians should be united because they hold the same great doctrines; and also, because they have the same confidence in the Redeemer in their hearts, They hold the same system as distinguished from Judaism, Paganism, Mohammedanism, Deism; and they should, therefore, be one. They have the same trust in Christ, as a living, practical principle - and they should, therefore, be one. They may differ in other attachments; in temperament; in pursuit; in professions in life - but they have a common faith - and they should be one.
One baptism - This does not affirm that there is one mode of baptism, but it refers to "the thing itself." They are all baptized in the name of the same Father, Saviour, Sanctifier. They have all in this manner been consecrated unto God, and devoted to his service. Whether by immersion, or by pouring, or by sprinkling, they have all been baptized with water; whether it is done in adult years, or in infancy, the same solemn act has been performed on all - the act of consecration to the Father, the Son, and the Holy Spirit. This passage cannot be adduced to prove that only one "mode" of baptism is lawful, unless it can be shown that the thing referred to here was the "mode" and not "the thing itself;" and unless it can be proved that Paul meant to build his argument for the "unity" of Christians on the fact that the same "form" was used in their baptism. But this is evidently not the point of his argument.
The argument is, that there was really but "one baptism" - not that there was but one "mode" of baptism. I could not use this argument in this form, "Christians should be one because they have been all baptized by 'sprinkling;'" and yet the argument would be just as forcible as to use it in this form, "Christians should be one because they have all been baptized by 'immersion.'" There is one baptism, not one "mode" of baptism; and no man has a right to "assume" that there can be but one mode, and then apply this passage to that. The "essential thing" in the argument before us is, that there has been a consecration to the Father, the Son, and the Holy Spirit, by the application of water. Thus, understood, the argument is one that will be "felt" by all who have been devoted to God by baptism. They have taken the same vows upon them. They have consecrated themselves to the same God. They have made the same solemn profession of religion. Water has been applied to one and all as the emblem of the purifying influences of the Holy Spirit; and having been thus initiated in a solemn manner into the same profession of religion, they should be one. (See Mat 3:6 note and Mat 3:16 note.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: One Lord: Act 2:36, Act 10:36; Rom 14:8, Rom 14:9; Co1 1:2, Co1 1:13, Co1 8:6, Co1 12:5; Phi 2:11, Phi 3:8
one faith: Eph 4:13; Rom 3:30; Co2 11:4; Gal 1:6, Gal 1:7, Gal 5:6; Tit 1:1, Tit 1:4; Heb 13:7; Jam 2:18; Pe2 1:1; Jde 1:3, Jde 1:20
one baptism: Mat 28:19; Rom 6:3, Rom 6:4; Co1 12:13; Gal 3:26-28; Heb 6:6; Pe1 3:21
John Gill
4:5 One Lord,.... The Lord Jesus Christ, who, by right of creation, is Lord of all; and by right of marriage, and redemption, is the one and only Lord of his church and people; he has betrothed them to himself, and is their husband, and so their Lord, whom they are to worship and obey; he has redeemed them, he has bought them with the price of his blood, and therefore they are not their own, but his, and should glorify him both with their bodies and souls, which are his; he is the head of his body the church, the King of saints, and Father and master of the family named of him, and therefore they ought to agree among themselves, and not be many masters, and usurp a domination over one another. The Ethiopic version reads, "one God", but that is expressed in the following verse.
One faith; there is but one grace of faith; there are indeed different sorts of faith; there is the faith of miracles, and an historical, temporary faith, but there is but one true grace of faith; and which, though it is in different subjects, and its degrees and acts are various, yet as to its nature, it is like precious faith in all; and has the same author and object, Jesus Christ, and springs from the same cause, the free grace of God, and has equally in all everlasting salvation connected with it, and consequent upon it: and there is but one doctrine of faith; the Gospel is so called, because it consists of things to be believed, is the means of implanting faith, it proposes the object to be believed in, and requires the exercise of it upon it, and should be mixed with faith whenever heard. Now this is but one, and is all of a piece, and consistent with itself, and so should the professors of it be, and love one another in the faith.
One baptism, there were divers baptisms under the law, but there is but one baptism under the Gospel; for John's and Christ's are the same: there are, besides, figurative or metaphorical ones, which are so in an improper sense, as the baptism of the Spirit, and the baptism of blood, or of sufferings; but there is but one baptism, literally and properly so called, which is water baptism; and which is to be administered in one and the same way, by immersion in water; and on one and the same subjects, believers in Christ; and in one and the same name, the name of the Father, the Son, and the Holy Ghost; and to be performed but once, when rightly administered.
John Wesley
4:5 One outward baptism.
Robert Jamieson, A. R. Fausset and David Brown
4:5 Similarly "faith" and "baptism" (the sacramental seal of faith) are connected (Mk 16:16; Col 2:12). Compare 1Cor 12:13, "Faith" is not here that which we believe, but the act of believing, the mean by which we apprehend the "one Lord." "Baptism" is specified, being the sacrament whereby we are incorporated into the "one body." Not the Lord's Supper, which is an act of matured communion on the part of those already incorporate, "a symbol of union, not of unity" [ELLICOTT]. In 1Cor 10:17, where a breach of union was in question, it forms the rallying point [ALFORD]. There is not added, "One pope, one council, one form of government" [Cautions for Times]. The Church is one in unity of faith (Eph 4:5; Jude 1:3); unity of origination (Eph 2:19-21): unity of sacraments (Eph 4:5; 1Cor 10:17; 1Cor 12:13): unity of "hope" (Eph 4:4; Tit 1:2); unity of charity (Eph 4:3): unity (not uniformity) of discipline and government: for where there is no order, no ministry with Christ as the Head, there is no Church [PEARSON, Exposition of the Creed, Article IX].
4:64:6: մի Աստուած, եւ Հա՛յր ամենեցուն, որ ՚ի վերայ ամենայնի, եւ ընդ ամենեսին, եւ յամենեսին ՚ի մեզ[4341]։ [4341] Օրինակ մի. Եւ Հայր ամենեցուն, որ ՚ի վերայ ամենեցուն եւ ՚ի վերայ ամենայնի, եւ ընդ ամենեսին ՚ի մեզ։
6 մէ՛կ Աստուած, Հա՛յր բոլորի, որ է բոլորի վրայ, բոլորի հետ եւ մեր բոլորի մէջ:
6 Մէկ է Աստուած եւ ամենուն Հայրը, որ ամենուն վրայ ու ամենուն հետ եւ ձեր* ամենուն մէջն է։
մի Աստուած եւ Հայր ամենեցուն, որ ի վերայ ամենայնի եւ ընդ ամենեսին եւ յամենեսին [17]ի մեզ:

4:6: մի Աստուած, եւ Հա՛յր ամենեցուն, որ ՚ի վերայ ամենայնի, եւ ընդ ամենեսին, եւ յամենեսին ՚ի մեզ[4341]։
[4341] Օրինակ մի. Եւ Հայր ամենեցուն, որ ՚ի վերայ ամենեցուն եւ ՚ի վերայ ամենայնի, եւ ընդ ամենեսին ՚ի մեզ։
6 մէ՛կ Աստուած, Հա՛յր բոլորի, որ է բոլորի վրայ, բոլորի հետ եւ մեր բոլորի մէջ:
6 Մէկ է Աստուած եւ ամենուն Հայրը, որ ամենուն վրայ ու ամենուն հետ եւ ձեր* ամենուն մէջն է։
zohrab-1805▾ eastern-1994▾ western am▾
4:66: один Бог и Отец всех, Который над всеми, и через всех, и во всех нас.
4:6  εἷς θεὸς καὶ πατὴρ πάντων, ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν.
4:6. εἷς (one) θεὸς (a-Deity) καὶ (and) πατὴρ (a-Father) πάντων , ( of-all ,"ὁ (the-one) ἐπὶ (upon) πάντων ( of-all ) καὶ (and) διὰ (through) πάντων ( of-all ) καὶ (and) ἐν (in) πᾶσιν . ( unto-all )
4:6. unus Deus et Pater omnium qui super omnes et per omnia et in omnibus nobisOne God and Father of all, who is above all, and through all, and in us all.
6. one God and Father of all, who is over all, and through all, and in all.
4:6. one God and Father of all, who is over all, and through all, and in us all.
4:6. One God and Father of all, who [is] above all, and through all, and in you all.
One God and Father of all, who [is] above all, and through all, and in you all:

6: один Бог и Отец всех, Который над всеми, и через всех, и во всех нас.
4:6  εἷς θεὸς καὶ πατὴρ πάντων, ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν.
4:6. unus Deus et Pater omnium qui super omnes et per omnia et in omnibus nobis
One God and Father of all, who is above all, and through all, and in us all.
4:6. one God and Father of all, who is over all, and through all, and in us all.
4:6. One God and Father of all, who [is] above all, and through all, and in you all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:6: One God - The fountain of all being, self-existent and eternal; and Father of all, both Jews and Gentiles, because he is the Father of the spirits of all flesh.
Who is above all - Ὁ επι παντων· Who is over all; as the King of kings, and Lord of lords.
And through all - Pervading every thing; being present with every thing; providing for all creatures; and by his energy supporting all things.
And in you all - By the energy of his Spirit, enlightening, quickening, purifying, and comforting; in a word, making your hearts the temples of the Holy Ghost. Some think the mystery of the blessed Trinity is contained in this verse: God is over all, as Father; through all, by the Logos or Word; and in all, by the Holy Spirit.
Albert Barnes: Notes on the Bible - 1834
4:6: One God - The same God; therefore there should be unity. Were there many gods to be worshipped, there could be no more hope of unity than there is among the worshippers of Mammon and Bacchus, and the various other idols that people set up. People who have different pursuits, and different objects of supreme affection, can be expected to have no union. People who worship many gods, cannot hope to be united. Their affections are directed to different objects, and there is no harmony or sympathy of feeling. But where there is one supreme object of attachment there may be expected to be unity. The children of a family that are devoted to a parent, will be united among themselves; and the fact that all Christians have the same great object of worship, should constitute a strong bond of union among themselves - a chain always kept bright.
And Father of all - One God who is the Father of all; that is, who is a common Father to all who believe. That this refers to the Father, in contradistinction from the Son and the Holy Spirit, seems evident. The Spirit and the Son are mentioned in the pRev_ious verses. But the fact that the "Father of all" is mentioned as "God," does not prove that the Spirit and the Son are not also endowed with divine attributes. That question is to be determined by the attributes ascribed to the Son and the Holy Spirit in other places. All sincere Christians worship "one" God, and "but" one. But they suppose that this one God subsists as Father, Son, and Holy Spirit, united in a mysterious manner, and constituting the one God, and that there is no other God. That the Father is divine, they all hold, as Paul affirms here; that the Son and the Holy Spirit are also divine, they also hold; see the John 1 note; Heb. 1 note; Phi 2:6 note; Rom 9:5 note. The meaning here is, that God is the common Father of "all" his people - of the rich and the poor; the bond and the free; the learned and the unlearned. He is no respecter of persons. Nothing would tend more to overcome the prejudices of color, rank, and wealth, than to feel that we all have one Father; and that we are all equally the objects of his favor; compare notes on Act 17:26.
Who is above all - Who is supreme; who presides over all things.
And through all - He pervades universal nature, and his agency is seen everywhere.
And in you all - There is no one in whose heart he does not dwell. You are his temple, and he abides in you; see Eph 2:22; notes, Co1 6:19. The argument here is, that as the same God dwelt in every heart, they ought to be one. See this argument beautifully expressed in the Saviour's prayer, Joh 17:21; compare Joh 14:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: God: Eph 6:23; Num 16:22; Isa 63:16; Mal 2:10; Mat 6:9; Joh 20:17; Co1 8:6, Co1 12:6; Gal 3:26-28, Gal 4:3-7; Jo1 3:1-3
who: Eph 1:21; Gen 14:19; Ch1 29:11, Ch1 29:12; Psa 95:3; Isa 40:11-17, Isa 40:21-23; Jer 10:10-13; Dan 4:34, Dan 4:35, Dan 5:18-23; Mat 6:13; Rom 11:36; Rev 4:8-11
and in: Eph 2:22, Eph 3:17; Joh 14:23, Joh 17:26; Co2 6:16; Jo1 3:24, Jo1 4:12-15
Geneva 1599
4:6 One God and Father of all, who [is] (c) above all, and (d) through all, and (e) in you all.
(c) Who alone has the chief authority over the Church.
(d) Who alone pours forth his providence, through all the members of the Church.
(e) Who alone is joined together with us in Christ.
John Gill
4:6 One God and Father of all,.... That there is but one God is the voice of nature and of revelation; and may be concluded from the perfections of deity, for there can be but one eternal, infinite, immense, omnipotent, all-sufficient, perfect, and independent Being; and from one first cause of all things, and the relations he stands in to his creatures: there is but one God, who is truly, and really, and properly God, in opposition to all nominal and figurative deities, and which are not gods by nature, and to the fictitious deities and idols of the nations; and there is but one God of Jews and Gentiles; nor is the unity of the Godhead inconsistent with a trinity of persons in it: and this one God is the Father of all; the Father of all mercies, and of all spirits, both angels and souls of men; and he is the Father of the Lord Jesus Christ, and of all the elect in him: and seeing that they have all one covenant God and Father, who has predestinated them to the adoption of children, and who has put them among the children, and adopted them into his family, and stand in the same relation to him, and enjoy the same privileges, they ought to love as brethren:
who is above all; which may denote the superior excellency of his nature, not above his Son and Spirit, who are of the same nature with him, but above angels and men; and the extensiveness of his government, over all creatures in general, and over his church and people in particular:
and through all; the Arabic version renders it, "taking care of all"; which may have respect to his providence, which is either universal, and reaches to all creatures his hands have made; or special, and concerns his own chosen people, who belong to his family, and to whom he stands in the relation of a covenant God and Father: or this clause may refer to the perfections of his nature, which appear through the whole of the salvation of all the chosen ones; as his wisdom, love, grace, mercy, justice, holiness, truth, and faithfulness:
and in you all; which is to be understood, not of his being in his creatures, by his powerful presence, which is everywhere supporting them; but of the gracious union there is between him and his people, and of his gracious inhabitation in them by his Spirit. The Vulgate Latin, Syriac, and Arabic versions, the Complutensian edition, and some copies, read, "in us all"; and the Alexandrian copy, and the Ethiopic version, read only, "in all".
John Wesley
4:6 One God and Father of all - That believe. Who is above all - Presiding over all his children, operating through them all by Christ, and dwelling in all by his Spirit.
Robert Jamieson, A. R. Fausset and David Brown
4:6 above--"over all." The "one God over all" (in His sovereignty and by His grace) is the grand source and crowning apex of unity (Eph 2:19, end).
through all--by means of Christ "who filleth all things" (Eph 4:10; Eph 2:20-21), and is "a propitiation" for all men (1Jn 2:2).
in you all--The oldest manuscripts omit "you." Many of the oldest versions and Fathers and old manuscripts read, "in us all." Whether the pronoun be read or not, it must be understood (either from the "ye," Eph 4:4, or from the "us," Eph 4:7); for other parts of Scripture prove that the Spirit is not "in all" men, but only in believers (Rom 8:9, Rom 8:14). God is "Father" both by generation (as Creator) and regeneration (Eph 2:10; Jas 1:17-18; 1Jn 5:1).
4:74:7: Այլ իւրաքանչի՛ւր ումեք ՚ի մէնջ տուեալ են շնո՛րհք ըստ չափոյ պարգեւացն Քրիստոսի[4342]։ [4342] Ոսկան. Տուեալ է շնորհ ըստ չափու։
7 Բայց մեզնից իւրաքանչիւրին տրուած է շնորհ ըստ Քրիստոսի պարգեւած չափի.
7 Բայց մեր ամէն մէկուն ալ շնորհք տրուած է Քրիստոսին պարգեւին չափովը։
Այլ իւրաքանչիւր ումեք ի մէնջ տուեալ են շնորհք ըստ չափոյ պարգեւացն Քրիստոսի:

4:7: Այլ իւրաքանչի՛ւր ումեք ՚ի մէնջ տուեալ են շնո՛րհք ըստ չափոյ պարգեւացն Քրիստոսի[4342]։
[4342] Ոսկան. Տուեալ է շնորհ ըստ չափու։
7 Բայց մեզնից իւրաքանչիւրին տրուած է շնորհ ըստ Քրիստոսի պարգեւած չափի.
7 Բայց մեր ամէն մէկուն ալ շնորհք տրուած է Քրիստոսին պարգեւին չափովը։
zohrab-1805▾ eastern-1994▾ western am▾
4:77: Каждому же из нас дана благодать по мере дара Христова.
4:7  ἑνὶ δὲ ἑκάστῳ ἡμῶν ἐδόθη ἡ χάρις κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ χριστοῦ.
4:7. Ἑνὶ (Unto-one) δὲ (moreover) ἑκάστῳ (unto-each) ἡμῶν (of-us) ἐδόθη (it-was-given) [ἡ] "[the-one]"χάρις (a-granting) κατὰ (down) τὸ (to-the-one) μέτρον (to-a-measure) τῆς (of-the-one) δωρεᾶς (of-a-gift) τοῦ (of-the-one) χριστοῦ. (of-Anointed)
4:7. unicuique autem nostrum data est gratia secundum mensuram donationis ChristiBut to every one of us is given grace, according to the measure of the giving of Christ.
7. But unto each one of us was the grace given according to the measure of the gift of Christ.
4:7. Yet to each one of us there has been given grace according to the measure allotted by Christ.
4:7. But unto every one of us is given grace according to the measure of the gift of Christ.
But unto every one of us is given grace according to the measure of the gift of Christ:

7: Каждому же из нас дана благодать по мере дара Христова.
4:7  ἑνὶ δὲ ἑκάστῳ ἡμῶν ἐδόθη ἡ χάρις κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ χριστοῦ.
4:7. unicuique autem nostrum data est gratia secundum mensuram donationis Christi
But to every one of us is given grace, according to the measure of the giving of Christ.
4:7. Yet to each one of us there has been given grace according to the measure allotted by Christ.
4:7. But unto every one of us is given grace according to the measure of the gift of Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Этот стих представляет возражение, которое предполагает со стороны некоторых читателей Апостол. "Единству членов Церкви - могли сказать ему - мешает то обстоятельство, что одному из одаренных благодатными дарованиями членов общины Ефесской дано одно - высшее - дарование, другому - низшее. Где же тут единство?"
Adam Clarke: Commentary on the Bible - 1831
4:7: Unto every one of us is given grace - Grace may here signify a particular office; as if the apostle had said: Though we are all equal in the respects already mentioned, yet we have all different offices and situations to fill up in the Church and in the world; and we receive a free gift from Christ, according to the nature of the office, that we may be able to discharge it according to his own mind. So the free gift, which we receive from Christ, is according to the office or function which he has given us to fulfill; and the office is according to that free gift, each suited to the other.
Albert Barnes: Notes on the Bible - 1834
4:7: But unto every one of us - Every Christian.
Is given grace - The favor of God; meaning here that God had bestowed upon each sincere Christian the means of living as he ought to do, and had in his gospel made ample provision that they might walk worthy of their vocation. What "are" the endowments thus given, the apostle states in the following verses. The "grace" referred to here, most probably means "the gracious influences of the Holy Spirit," or his operations on the heart in connection with the use of the means which God has appointed.
According to the measure of the gift of Christ - Grace is bestowed upon all true Christians, and all have enough to enable them to live a life of holiness. Yet we are taught here:
(1) That it is a "gift." It is "bestowed" on us. It is not what is originated by ourselves.
(2) it is by a certain "measure." It is not unlimited, and without rule. There is a wise adaptation; an imparting it by a certain rule. The same grace is not given to all, but to all is given enough to enable them to live as they ought to live.
(3) that measure is the gift of Christ, or what is given in Christ. It comes through him. It is what he has purchased; what he has obtained by his merits. All have enough for the purposes for which God has called them into his kingdom, but there are not the same endowments conferred on all. Some have grace given them to qualify them for the ministry; some to be apostles; some to be martyrs; some to make them eminent as public benefactors. All this has been obtained by Christ; and one Should not complain that another has more distinguished endowments than he has; compare Rom 12:3 note; Joh 1:16 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: unto: Eph 4:8-14; Mat 25:15; Rom 12:6-8; Co1 12:8-11, Co1 12:28-30
grace: Eph 3:8; Co2 6:1; Pe1 4:10
the measure: Eph 3:2; Joh 3:34; Rom 12:3; Co2 10:13-15
Geneva 1599
4:7 (5) But unto every one of us is given grace according to the measure of the (f) gift of Christ.
(5) He teaches us that we indeed are all one body, and that all good gifts proceed from Christ alone, who reigns in heaven having mightily conquered all his enemies, from where he heaps all gifts upon his Church. But yet nonetheless these gifts are differently and variously divided according to his will and pleasure, and therefore every man ought to be content with that measure that God has given him, and to bestow it to the common profit of the whole body.
(f) Which Christ has given.
John Gill
4:7 But unto everyone of us is given grace,.... Which may refer to the saints in common, and may be interpreted of justifying, pardoning, adopting, sanctifying, and persevering grace, bestowed upon them all, freely and liberally, not grudgingly, nor niggardly, and without motive and condition in them; or to the ministers of the Gospel, and so design gifts fitting for the ministry, which every one has, though differing one from another, and all of free grace:
according to the measure of the gift of Christ: either according to the gift of grace to Christ before the world began, and the measure of it, which he communicates to them in time, even grace for grace; or according to that measure of gifts which Christ received from men at his ascension: it may be observed that every member of Christ, and minister of his, receive more or less grace and gifts from him; and that what they receive is all of free grace, and in measure; and though they may have gifts differing one from another, yet all are useful; so that there is no room for pride, envy, and contempt, which would break in upon the unity of the Spirit; for what is said from Eph 4:3 contains so many arguments to stir up the saints to endeavour to preserve that.
John Wesley
4:7 According to the measure of the gift of Christ - According as Christ is pleased to give to each.
Robert Jamieson, A. R. Fausset and David Brown
4:7 But--Though "one" in our common connection with "one Lord, one faith, &c., one God," yet "each one of us" has assigned to him his own particular gift, to be used for the good of the whole: none is overlooked; none therefore can be dispensed with for the edifying of the Church (Eph 4:12). A motive to unity (Eph 4:3). Translate, "Unto each one of us was the grace (which was bestowed by Christ at His ascension, Eph 4:8) given according to," &c.
the measure--the amount "of the gift of Christ" (Rom 12:3, Rom 12:6).
4:84:8: Վասն որոյ եւ ասէ. Ե՛լ ՚ի բարձունս՝ գերեաց զգերութիւն, եւ ետ պարգեւս մարդկան։
9 դրա համար էլ ասում է. Ելաւ բարձունքը, երիների բազմութիւն գերեվարեց ւ մարդկանց պարգեւներ տուեց»[90]:[90] Սաղմոս 68. 19:
8 Անոր համար կ’ըսէ. «Բարձրը ելաւ, գերութիւնը գերի բռնեց ու մարդոց պարգեւներ տուաւ»։
Վասն որոյ եւ ասէ. Ել ի բարձունս, գերեաց զգերութիւն եւ ետ պարգեւս մարդկան:

4:8: Վասն որոյ եւ ասէ. Ե՛լ ՚ի բարձունս՝ գերեաց զգերութիւն, եւ ետ պարգեւս մարդկան։
9 դրա համար էլ ասում է. Ելաւ բարձունքը, երիների բազմութիւն գերեվարեց ւ մարդկանց պարգեւներ տուեց»[90]:
[90] Սաղմոս 68. 19:
8 Անոր համար կ’ըսէ. «Բարձրը ելաւ, գերութիւնը գերի բռնեց ու մարդոց պարգեւներ տուաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:88: Посему и сказано: восшед на высоту, пленил плен и дал дары человекам.
4:8  διὸ λέγει, ἀναβὰς εἰς ὕψος ᾐχμαλώτευσεν αἰχμαλωσίαν, ἔδωκεν δόματα τοῖς ἀνθρώποις.
4:8. διὸ (Through-which) λέγει (it-fortheth," Ἀναβὰς ( Having-had-stepped-up ) εἰς ( into ) ὕψος ( to-an-overance ) ᾐχμαλώτευσεν ( it-spear-captured-of ) αἰχμαλωσίαν , ( to-a-spear-capturing-unto ,"[καὶ] "[and]" ἔδωκεν ( it-gave ) δόματα ( to-givings-to ) τοῖς ( unto-the-ones ) ἀνθρώποις . ( unto-mankinds )
4:8. propter quod dicit ascendens in altum captivam duxit captivitatem dedit dona hominibusWherefore he saith: Ascending on high, he led captivity captive: he gave gifts to men.
8. Wherefore he saith, When he ascended on high, he led captivity captive, And gave gifts unto men.
4:8. Because of this, he says: “Ascending on high, he took captivity itself captive; he gave gifts to men.”
4:8. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.
Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men:

8: Посему и сказано: восшед на высоту, пленил плен и дал дары человекам.
4:8  διὸ λέγει, ἀναβὰς εἰς ὕψος ᾐχμαλώτευσεν αἰχμαλωσίαν, ἔδωκεν δόματα τοῖς ἀνθρώποις.
4:8. propter quod dicit ascendens in altum captivam duxit captivitatem dedit dona hominibus
Wherefore he saith: Ascending on high, he led captivity captive: he gave gifts to men.
4:8. Because of this, he says: “Ascending on high, he took captivity itself captive; he gave gifts to men.”
4:8. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-10: Ап. здесь дает ответ на поставленное в 7-м стихе возражение. "Да, - как бы говорит он, - Христос раздает Свои благодатные дарования по Своей воле. Поэтому и в псалме 67-м, который несомненно имеет отношение не к одному Давиду, а и к Мессии, сказано, что Мессия, как провидит пророк, взойдет на высоту, т. е. станет выше всех мироправителей, возьмет в плен враждебные Ему силы и вырвет всю добычу у этих последних и великие дары раздаст людям, которых найдет достойными этих даров. Но это возвышение Мессии не может иметь места без предшествующего ему Его самоуничижения: Мессия должен сначала сойти на землю, в условия обыкновенного человеческого существования, и Он так и поступил. Нисшедший на землю Христос, Сын Божий, есть именно тот "восшедший", о котором говорилось в 67-м псалме. И сделал это Мессия для того, чтобы наполнить все Своею силою и везде стать главою и владыкою (ср. Рим XIV:9)". - Заметить нужно, что Ап. приводит место из псалма 67-го по тексту 70-ти, причем здесь делает, согласно с своею целью, важное, по-видимому, изменение: вместо выражения "принял дары" он употребляет выражение "дал дары". Но Ап. имел полное право сделать такое изменение, потому что еврейский глагол "лакат", переведенный в греч. переводе 70-ти выражением elabeV, значит собственно: брать для того чтобы отдать другим (ср. Быт XLII:16; Быт XV:9; Исх XXV:2). Ап. же взял только последний момент действия, означаемого этим глаголом и перевел: дал (edwcen). - В преисподние места земли. Некоторые древние и новые толкователи видят здесь указание не на землю, вообще, а на ад, куда по смерти сходил Христос (см. у проф. Богдашевского стр. 530). С этим толкованием можно вполне согласиться, так как сошествие во ад было также со стороны Христа делом самоуничижения, как и Его сошествие на землю. Только нельзя согласиться с тем, что здесь дается указание на победу, одержанную Христом в аду, и на выведение из ада людей, с верою принявших проповедь Христа: здесь, по контексту речи, нельзя видеть такой мысли.
Adam Clarke: Commentary on the Bible - 1831
4:8: Wherefore he saith - The reference seems to be to Psa 68:18, which, however it may speak of the removal of the tabernacle, appears to have been intended to point out the glorious ascension of Christ after his resurrection from the dead. The expositions of various commentators have made the place extremely difficult. I shall not trouble my reader with them; they may be seen in Rosenmuller.
When he ascended up on high - The whole of this verse, as it stands in the psalm, seems to refer to a military triumph. Take the following paraphrase: Thou hast ascended on high: the conqueror was placed in a very elevated chariot. Thou hast led captivity captive: the conquered kings and generals were usually bound behind the chariot of the conqueror, to grace the triumph. Thou host received gifts for (Paul, given gifts unto) men: at such times the conqueror was wont to throw money among the crowd. Even to the rebellious: those who had fought against him now submit unto him, and share his munificence; for it is the property of a hero to be generous. That the Lord God might dwell among them: the conqueror being now come to fix his abode in the conquered provinces, and subdue the people to his laws.
All this the apostle applies to the resurrection, ascension, and glory of Christ; though it has been doubted by some learned men whether the psalmist had this in view. I shall not dispute about this; it is enough for me that the apostle, under the inspiration of God, applied the verse in this way; and whatever David might intend, and of whatever event he might have written, we see plainly that the sense in which the apostle uses it was the sense of the Spirit of God; for the Spirit in the Old and New Testaments is the same. I may venture a short criticism on a few words in the original: Thou hast received gifts for men, לקחת מתנות באדם lakachta mattanoth baadam, thou hast taken gifts in man, in Adam. The gifts which Jesus Christ distributes to man he has received in man, in and by virtue of his incarnation; and it is in consequence of his being made man that it may be said, The Lord God dwells among them; for Jesus was called Immanuel, God with us, in consequence of his incarnation. This view of the subject is consistent with the whole economy of grace, and suits well with the apostle's application of the words of the psalmist in this place.
Albert Barnes: Notes on the Bible - 1834
4:8: Wherefore he saith - The word "he" is not in the original; and it may mean "the Scripture saith," or "God saith." The "point" of the argument here is, that Christ, when he ascended to heaven, obtained certain "gifts" for people, and that those gifts are bestowed upon his people in accordance with this. To "prove" that, he adduces this passage from Psa 68:18. Much perplexity has been felt in regard to the "principle" on which Paul quotes this Psalm, and applies it to the ascension of the Redeemer. The Psalm seems to have been composed on the occasion of removing the ark of the covenant from Kirjath-jearim to Mount Zion; Sa2 6:1 ff it is a song of triumph, celebrating the victories of Yahweh, and particularly the victories which had been achieved when the ark was at the head of the army. It "appears" to have no relation to the Messiah; nor would it probably occur to anyone upon reading it, that it referred to his ascension, unless it had been so quoted by the apostle.
Great difficulty has been felt, therefore, in determining on what principle Paul applied it to the ascension of the Redeemer. Some have supposed that the Psalm had a primary reference to the Messiah; some that it referred to him in only a secondary sense; some that it is applied to him by way of "accommodation;" and some that he merely uses the words as adapted to express his idea, as a man adopts words which are familiar to him, and which will express his thoughts, though not meaning to say that the words had any such reference originally. Storr supposes that the words were used by the Ephesian Christians in their "hymns," and that Paul quoted them as containing a sentiment which was admitted among them. This is "possible;" but it is mere conjecture. It has been also supposed that the tabernacle was a type of Christ; and that the whole Psalm, therefore, having original reference to the tabernacle, might be applied to Christ as the antitype.
But this is both conjectural and fanciful. On the various modes adopted to account for the difficulty, the reader may consult Rosenmuller in loc. To me it seems plain that the Psalm had original reference to the bringing up the ark to Mount Zion, and is a triumphal song. In the song or Psalm, the poet shows why God was to be praised - on account of his greatness and his benignity to people; Eph 4:1-6. He then recounts the doings of God in former times - particularly his conducting his people through the wilderness, and the fact that his enemies were discomfited before him; Eph 4:7-12. All this refers to the God, the symbols of whose presence were on the tabernacle, and accompanying the ark. He then speaks of the various fortunes that had befallen the ark of the covenant. It had lain among the pots, Eph 4:13, yet it had formerly been white as snow when God scattered kings by it; Eph 4:14.
He then speaks of the hill of God - the Mount Zion to which the ark was about to be removed, and says that it is an "high hill" - "high as the hills of Bashan," the hill where God desired to dwell foRev_er; Eph 4:16. God is then introduced as ascending that hill, encompassed with thousands of angels, as in Mount Sinai; and the poet says that, in doing it, he had triumphed over his enemies, and had led captivity captive; Eph 4:18. The fact that the ark of God thus ascended the hill of Zion, the place of rest; that it was to remain there as its permanent abode, no more to be carried about at the head of armies; was the proof of its triumph. It had made everything captive. It had subdued every foe; and its ascent there would be the means of obtaining invaluable gifts for people; Mercy and truth would go forth from that mountain; and the true religion would spread abroad, even to the rebellious, as the results of the triumph of God, whose symbol was over the tabernacle and the ark.
The placing the ark there was the proof of permanent victory, and would he connected with most important benefits to people. The "ascending on high," therefore, in the Psalm, refers, as it seems to me, to the ascent of the symbol of the Divine Presence accompanying the ark on Mount Zion, or to the placing it "on high" above all its foes. The remainder of the Psalm corresponds with this view. This ascent of the ark on Mount Zion; this evidence of its triumph over all the foes of God; this permanent residence of the ark there; and this fact, that its being established there would be followed with the bestowment of invaluable gifts to people, might be regarded as a beautiful emblem of the ascension of the Redeemer to heaven. There were strong points of resemblance. He also ascended on high. His ascent was the proof of victory over his foes. He went there for a permanent abode. And his ascension was connected with the bestowmerit of important blessings to people.
It is as such emblematic language, I suppose, that the apostle makes the quotation. It did not originally refer to this; but the events were so similar in many points, that the one would suggest the other, and the same language would describe both. It was language familiar to the apostle; language that would aptly express his thoughts, and language that was not improbably applied to the ascension of the Redeemer by Christians at that time. The phrase, therefore, "he saith " - λέγει legei - or "it saith," or "the Scripture saith," means, "it is said;" or, "this language will properly express the fact under consideration, to wit, that there is grace given to each one of us, or that the means are furnished by the Redeemer for us to lead holy lives."
(For remarks on the subject of accommodation. in connection with quotations from the Old Testament into the New Testament, see the supplementary notes, Heb 1:5, and Heb 2:6, note. The principle of accommodation, if admitted at all, should be used with great caution. Doubtless it is sanctioned by great names both in Europe and America. Yet it must be allowed, that the apostles understood the mind of the Spirit, in the Old Testament, that their inspiration preserved them from every error. When, therefore, they tell us that certain passages have an ultimate reference to the Messiah and his times, through we should never have discovered such reference without their aid, nothing of the kind, it may be, "appearing" in the original places, yet we ate bound to receive it "on their testimony." It is alleged, indeed, that the apostles sometimes use the ordinary forms of quotation, without intending to intimate thereby any prophetic reference in the passages titus introduced, nay, when such reference is obviously inadmissible. This, in the opinion of many, is a very hazardous statement, and introduces into the apostolic writings, and especially into the argumentative part of them, where so great use is made of the Old Testament, no small measure of uncertainty. Let the reader examine the passages in question, keeping in view. at the same time, the typical nature of the ancient economy, and he will have little difficulty in admitting the prophetic reference in most, if not in all of them. See Haldane on Rom 1:17, for a very masterly view of this subject, with remarks on Mat 2:16, and other passages supposed to demand the accommodation theory.
"Nothing can be more dishonorable," says that prince of English commentators, on the Epistle to the Romans, "to the character of divine Revelation, and injurious to the edification of believers, than this method of explaining the quotations in the New Testament from the Old, not as predictions or interpretations, but as mere illustrations, by way of accommodation. In this way, many of the prophecies referred to in the Epistles are set aside from their proper application, and Christians are taught that they do not prove what the apostles adduced them to establish." In reference to the quotation in this place, there seems little difficulty in connection with the view, that though the primary reference be to the bringing up of the ark to Mount Zion, the ultimate one is to the glorious ascension of Jesus into the highest heavens. The Jews rightly interpret part of this psalm Ps. 68 of the Messiah. Nor is it to he believed that the apostle would have applied it to the ascension of Christ unless that application had been admitted by the Jews in his time, and unless himself were persuaded of its propriety.
When he ascended up on high - To heaven. The Psalm is, "Thou hast ascended on high;" compare Eph 1:22-23.
He led captivity captive - The meaning of this in the Psalm is, that he triumphed over his foes. The margin is, "a multitude of captives." But this, I think, is not quite the idea. It is language derived from a conqueror, who not only makes captives, but who makes captives of those who were then prisoners, and who conducts them as a part of his triumphal procession. He not only subdues his enemy, but he leads his captives in triumph. The allusion is to the public triumphs of conquerors, especially as celebrated among the Romans, in which captives were led in chains (Tacitus, Ann. xii. 38), and to the custom in such triumphs of distributing presents among the soldiers; compare also Jdg 5:30, where it appears that this was also an early custom in other nations. Burder, in Res. Alt u. neu Morgenland, in loc. When Christ ascended to heaven, he triumphed ever all his foes. It was a complete victory over the malice of the great enemy of God, and over those who had sought his life. But he did more. He rescued those who were the captives of Satan, and led them in triumph. Man was held by Satan as a prisoner. His chains were around him. Christ rescued the captive prisoner, and designed to make him a part of his triumphal procession into heaven, that thus the victory might be complete - triumphing not only over the great foe himself, but swelling his procession with the attending hosts of those who "had been" the captives of Satan, now rescued and redeemed.
And gave gifts unto men - Such as he specifies in Eph 4:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: When: Psa 68:18
he led: Jdg 5:12; Col 2:15
captivity: or, a multitude of captives
and: Sa1 30:26; Est 2:18
Geneva 1599
4:8 Wherefore he saith, When he ascended up on high, he led (g) captivity captive, and gave gifts unto men.
(g) A multitude of captives.
John Gill
4:8 Wherefore he saith,.... God in the Scripture, Ps 68:18
when he ascended up on high; which is not to be understood of Moses's ascending up to the firmament at the giving of the law, as some Jewish writers (q) interpret it; for though Moses ascended to the top of Mount Sinai, yet it is never said that he went up to the firmament of heaven; nor of David's going up to the high fortresses of his enemies, as another of those writers (r) would have it; nor of God's ascent from Mount Sinai, when he gave the law, of which there is no mention in Scripture; but of the Messiah's ascension to heaven, which may very well be signified by this phrase, "on high"; see Ps 102:19, and which ascension is to be taken not in a figurative, but literal sense, and as real, local, and visible, as Christ's ascension to heaven was; being from Mount Olivet, attended by angels, in the sight of his apostles, after he had conversed with them from the time of his resurrection forty days; and which ascension of his was in order to fulfil the type of the high priest entering into the most holy place; and to make intercession for his people, and to send down the Spirit with his gifts and graces to them, and to make way and prepare mansions of glory for them, and receive the glory promised and due to him: in the Hebrew text it is, "thou hast ascended"; there the psalmist speaks to the Messiah, here the apostle speaks of him; though the Arabic and Ethiopic read there, "he ascended", as here:
he led captivity captive; which is expressive of Christ's conquests and triumph over sin, Satan, the world, death, and the grave; and indeed, every spiritual enemy of his and his people, especially the devil, who leads men captive at his will, and is therefore called captivity, and his principalities and powers, whom Christ has spoiled and triumphed over; the allusion is to the public triumphs of the Romans, in which captives were led in chains, and exposed to open view (s):
and gave gifts unto men; meaning the gifts of the Holy Ghost, and particularly such as qualify men for the work of the ministry; these he received "in man"; in human nature, in that nature in which he ascended to heaven; , "in the man that is known above" (t), as say the Jews; and these he bestows on men, even rebellious ones, that the Lord God might dwell among them, and make them useful to others: wherefore the Jews have no reason to quarrel with the version of the apostle as they do (u); who, instead of "received gifts for" men, renders it, "gave gifts to men"; since the Messiah received in order to give, and gives in consequence of his having received them; and so Jarchi interprets the words, "to give them" to the children of men; and besides, as a learned man has observed (w), one and the same Hebrew word signifies to give and to receive; to which may be added that their own Targum renders it "and hast given gifts to the children of men"; and in like manner the Syriac and Arabic versions of Ps 68:18 render the words; very likely the apostle might use the Syriac version, which is a very ancient one: it was customary at triumphs to give gifts to the soldiers (x), to which there is an allusion here.
(q) Targum & Jarchi in Psal. lxviii 18. (r) Aben Ezra in loc. (s) Alex. ab Alex. Genial. Dier. l. 6. c. 6. (t) Zohar in Numb. fol. 61. 4. (u) R. Isaac. Chizzuk Emuna, par. 2. c. 91. (w) Pocock. not. Misc. p. 24. (x) Alex. ab. Alex. ib. ut supra. (Genial. Dier. l. 6. c. 6.)
John Wesley
4:8 Wherefore he saith - That is, in reference to which God saith by David, Having ascended on high, he led captivity captive - He triumphed over all his enemies, Satan, sin, and death, which had before enslaved all the world: alluding to the custom of ancient conquerors, who led those they had conquered in chains after them. And, as they also used to give donatives to the people, at their return from victory, so he gave gifts to men - Both the ordinary and extraordinary gifts of the Spirit. Ps 68:18.
Robert Jamieson, A. R. Fausset and David Brown
4:8 Wherefore--"For which reason," namely, in order to intimate that Christ, the Head of the Church, is the author of all these different gifts, and that giving of them is an act of His "grace" [ESTIUS].
he saith--God, whose word the Scripture is (Ps 68:18).
When he ascended--GOD is meant in the Psalm, represented by the ark, which was being brought up to Zion in triumph by David, after that "the Lord had given him rest round about from all his enemies" (2Sa. 6:1-7:1; 1Ch. 15:1-29). Paul quotes it of CHRIST ascending to heaven, who is therefore GOD.
captivity--that is, a band of captives. In the Psalm, the captive foes of David. In the antitypical meaning, the foes of Christ the Son of David, the devil, death, the curse, and sin (Col 2:15; 2Pet 2:4), led as it were in triumphal procession as a sign of the destruction of the foe.
gave gifts unto men--in the Psalm, "received gifts for men," Hebrew, "among men," that is, "thou hast received gifts" to distribute among men. As a conqueror distributes in token of his triumph the spoils of foes as gifts among his people. The impartation of the gifts and graces of the Spirit depended on Christ's ascension (Jn 7:39; Jn 14:12). Paul stops short in the middle of the verse, and does not quote "that the Lord God might dwell among them." This, it is true, is partly fulfilled in Christians being an "habitation of God through the Spirit" (Eph 2:22). But the Psalm (Ps 68:16) refers to "the Lord dwelling in Zion for ever"; the ascension amidst attendant angels, having as its counterpart the second advent amidst "thousands of angels" (Ps 68:17), accompanied by the restoration of Israel (Ps 68:22), the destruction of God's enemies and the resurrection (Ps 68:20-21, Ps 68:23), the conversion of the kingdoms of the world to the Lord at Jerusalem (Ps 68:29-34).
4:94:9: Որ ելն զի՞նչ է, եթէ ոչ՝ զի էջ նախ ՚ի ստորին կողմ երկրի[4343]։ [4343] Ոմանք. Կողմն երկրի։ Յօրինակին այսպէս ունէր կէտադրութիւնն համաձայն ոմանց. Եթէ ոչ զի էջ նախ. ՚ի ստորին կողմ երկրի (10) որ էջն, նո՛յն է եւ որ ելն ՚ի վերոյ քան։
9 «Ելաւ» -ն ի՞նչ է, եթէ ոչ այն, որ իջաւ նախ երկրի ստորին կողմը:
9 Այս «Ելաւ» ըսելը ի՞նչ է, ըսել է թէ՝ ինք առաջ երկրի վարի կողմերը իջաւ։
Որ ելն զի՞նչ է, եթէ ոչ զի էջ նախ ի ստորին կողմ երկրի:

4:9: Որ ելն զի՞նչ է, եթէ ոչ՝ զի էջ նախ ՚ի ստորին կողմ երկրի[4343]։
[4343] Ոմանք. Կողմն երկրի։ Յօրինակին այսպէս ունէր կէտադրութիւնն համաձայն ոմանց. Եթէ ոչ զի էջ նախ. ՚ի ստորին կողմ երկրի (10) որ էջն, նո՛յն է եւ որ ելն ՚ի վերոյ քան։
9 «Ելաւ» -ն ի՞նչ է, եթէ ոչ այն, որ իջաւ նախ երկրի ստորին կողմը:
9 Այս «Ելաւ» ըսելը ի՞նչ է, ըսել է թէ՝ ինք առաջ երկրի վարի կողմերը իջաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:99: А 'восшел' что означает, как не то, что Он и нисходил прежде в преисподние места земли?
4:9  τὸ δὲ ἀνέβη τί ἐστιν εἰ μὴ ὅτι καὶ κατέβη εἰς τὰ κατώτερα [μέρη] τῆς γῆς;
4:9. τὸ (The-one) δέ (moreover,"Ἀνέβη (It-had-stepped-up,"τί (what-one) ἐστιν (it-be) εἰ (if) μὴ (lest) ὅτι (to-which-a-one) καὶ (and) κατέβη (it-had-stepped-down) εἰς (into) τὰ (to-the-ones) κατώτερα ( to-more-down-unto-which ) μέρη (to-portions) τῆς (of-the-one) γῆς; (of-a-soil?"
4:9. quod autem ascendit quid est nisi quia et descendit primum in inferiores partes terraeNow that he ascended, what is it, but because he also descended first into the lower parts of the earth?
9. ( Now this, He ascended, what is it but that he also descended into the lower parts of the earth?
4:9. Now that he has ascended, what is left except for him also to descended, first to the lower parts of the earth?
4:9. (Now that he ascended, what is it but that he also descended first into the lower parts of the earth?
Now that he ascended, what is it but that he also descended first into the lower parts of the earth:

9: А 'восшел' что означает, как не то, что Он и нисходил прежде в преисподние места земли?
4:9  τὸ δὲ ἀνέβη τί ἐστιν εἰ μὴ ὅτι καὶ κατέβη εἰς τὰ κατώτερα [μέρη] τῆς γῆς;
4:9. quod autem ascendit quid est nisi quia et descendit primum in inferiores partes terrae
Now that he ascended, what is it, but because he also descended first into the lower parts of the earth?
4:9. Now that he has ascended, what is left except for him also to descended, first to the lower parts of the earth?
4:9. (Now that he ascended, what is it but that he also descended first into the lower parts of the earth?
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:9: But that he also descended - The meaning of the apostle appears to be this: The person who ascended is the Messiah, and his ascension plainly intimates his descension; that is, his incarnation, humiliation, death, and resurrection.
Albert Barnes: Notes on the Bible - 1834
4:9: Now that he ascended - That is, it is affirmed in the Psalm that he "ascended" - "Thou hast ascended on high." This implies that there must have been a pRev_ious "descent;" or, as applicable to the Messiah, "it is a truth that he pRev_iously descended." It is by no means certain that Paul meant to say that the "word" "ascended" demonstrated that there must have been a pRev_ious descent; but he probably means that in the case of Christ there was, "in fact," a descent into the lower parts of the earth first. The language used here will appropriately express his descent to earth.
Into the lower parts of the earth - To the lowest state of humiliation. This seems to be the fair meaning of the words. Heaven stands opposed to earth. One is above; the other is beneath. From the one Christ descended to the other; and he came not only to the earth, but he stooped to the most humble condition of humanity here; see Phi 2:6-8; compare notes on Isa 44:23. Some have understood this of the grave; others of the region of departed spirits; but these interpretations do not seem to be necessary. It is the "earth itself" that stands in contrast with the heavens; and the idea is, that the Redeemer descended from his lofty eminence in heaven, and became a man of humble rank and condition; compare Psa 139:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: he ascended: Pro 30:4; Joh 3:13, Joh 6:33, Joh 6:62, Joh 20:17; Act 2:34-36
he also: Gen 11:5; Exo 19:20; Joh 6:33, Joh 6:38, Joh 6:41, Joh 6:51, Joh 6:58, Joh 8:14, Joh 16:27, Joh 16:28
the lower: Psa 8:5, Psa 63:9, Psa 139:15; Mat 12:40; Heb 2:7, Heb 2:9
Geneva 1599
4:9 (Now that he ascended, what is it but that he also descended first into the (h) lower parts of the earth?
(h) Down to the earth, which is the lowest part of the world.
John Gill
4:9 Now that he ascended,.... These words are a conclusion of Christ's descent from heaven, from his ascension thither; for had he not first descended from thence, it could not have been said of him that he ascended; for no man hath ascended to heaven but he that came down from heaven, Jn 3:13 and they are also an explanation of the sense of the psalmist in the above citation, which takes in his humiliation as well as his exaltation; which humiliation is signified by his descent into the earth:
what is it but that he also descended first into the lower parts of the earth? this the Papists understand of his decent into a place they call Limbus Patrum, which they make to be contiguous to hell; and where they say the patriarchs were detained till Christ's coming; and that he went thither to deliver them out of it; and that these are the captivity he led captive; all which is fictitious and fabulous: for certain it is, that the place where Abraham was with Lazarus in his bosom was not near to hell, but afar off, and that there was a great gulf between them, Lk 16:23 and the spirits or souls of the patriarchs returned to God that gave them, when separated from their bodies, as the souls of men do now, Eccles 12:7 nor did Christ enter any such feigned place at his death, but went to paradise, where the penitent thief was that day with him; nor were the patriarchs, but the principalities and powers Christ spoiled, the captivity he led captive and triumphed over: some interpret this of Christ's descent into hell, which must be understood not locally, but of his enduring the wrath of God for sin, which was equivalent to the torments of hell, and of his being in the state of the dead; but it may rather design the whole of his humiliation, as his descent from heaven and incarnation in the virgin's womb, where his human nature was curiously wrought in the lowest parts of the earth; and his humbling himself and becoming obedient unto death, even the death of the cross, when he was made sin and a curse for his people, and bore all the punishment due to their transgressions; and his being in Hades, in the state of the dead, in the grave, in the heart of the earth, as Jonah in the whale's belly: reference seems to be had to Ps 139:15 where "the lower parts of the earth", is interpreted by the Targum on the place of , "his mother's womb"; and so it is by Jarchi, Aben Ezra, Kimchi, and Ben Melec. The Alexandrian copy and the Ethiopic version leave out the word "first" in this clause.
John Wesley
4:9 Now this expression, He ascended, what is it, but that he descended - That is, does it not imply, that he descended first? Certainly it does, on the supposition of his being God. Otherwise it would not: since all the saints will ascend to heaven, though none of them descended thence. Into the lower parts of the earth - So the womb is called, Ps 139:15; the grave, Ps 63:9.
Robert Jamieson, A. R. Fausset and David Brown
4:9 Paul reasons that (assuming Him to be God) His ascent implies a previous descent; and that the language of the Psalm can only refer to Christ, who first descended, then ascended. For God the Father does not ascend or descend. Yet the Psalm plainly refers to God (Eph 4:8, Eph 4:17-18). It must therefore be GOD THE SON (Jn 6:33, Jn 6:62). As He declares (Jn 3:13), "No man hath ascended up to heaven, but He that came down from heaven." Others, though they did not previously descend, have ascended; but none save Christ can be referred to in the Psalm as having done so; for it is of God it speaks.
lower parts of the earth--The antithesis or contrast to "far above all heavens," is the argument of ALFORD and others, to show that this phrase means more than simply the earth, namely, the regions beneath it, even as He ascended not merely to the visible heavens, but "far above" them. Moreover, His design "that He might fill all things" (Eph 4:10, Greek, "the whole universe of things") may imply the same. But see on Eph 4:10 on those words. Also the leading "captive" of the "captive hand" ("captivity") of satanic powers, may imply that the warfare reached to their habitation itself (Ps 63:9). Christ, as Lord of all, took possession first of the earth the unseen world beneath it (some conjecture that the region of the lost is in the central parts of our globe), then of heaven (Acts 2:27-28). However, all we surely know is, that His soul at death descended to Hades, that is, underwent the ordinary condition of departed spirits of men. The leading captive of satanic powers here, is not said to be at His descent, but at His ascension; so that no argument can be drawn from it for a descent to the abodes of Satan. Acts 2:27-28, and Rom 10:7, favor the view of the reference being simply to His descent to Hades. So PEARSON in Exposition of the Creed (Phil 2:10).
4:104:10: Որ էջն, նո՛յն է՝ եւ որ ելն ՚ի վերոյ քան զամենայն երկինս, զի լցցէ՛ զամենայն։
10 Նա, որ իջաւ, նոյն ինքն է, որ բարձրացաւ երկինքներից աւելի վեր, որպէսզի լցնի ամբողջ տիեզերքը:
10 Ան որ իջաւ՝ նոյն ինքն է, որ բոլոր երկինքներէն վեր ելաւ, որպէս զի ամէն բան լեցնէ։
Որ էջն նոյն է եւ որ ելն ի վերոյ քան զամենայն երկինս, զի լցցէ զամենայն:

4:10: Որ էջն, նո՛յն է՝ եւ որ ելն ՚ի վերոյ քան զամենայն երկինս, զի լցցէ՛ զամենայն։
10 Նա, որ իջաւ, նոյն ինքն է, որ բարձրացաւ երկինքներից աւելի վեր, որպէսզի լցնի ամբողջ տիեզերքը:
10 Ան որ իջաւ՝ նոյն ինքն է, որ բոլոր երկինքներէն վեր ելաւ, որպէս զի ամէն բան լեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1010: Нисшедший, Он же есть и восшедший превыше всех небес, дабы наполнить все.
4:10  ὁ καταβὰς αὐτός ἐστιν καὶ ὁ ἀναβὰς ὑπεράνω πάντων τῶν οὐρανῶν, ἵνα πληρώσῃ τὰ πάντα.
4:10. ὁ (The-one) καταβὰς (having-had-stepped-down) αὐτός (it) ἐστιν (it-be) καὶ (and) ὁ (the-one) ἀναβὰς (having-had-stepped-up) ὑπεράνω (over-up-unto-which) πάντων ( of-all ) τῶν (of-the-ones) οὐρανῶν, (of-skies,"ἵνα (so) πληρώσῃ (it-might-have-en-filled) τὰ (to-the-ones) πάντα . ( to-all )
4:10. qui descendit ipse est et qui ascendit super omnes caelos ut impleret omniaHe that descended is the same also that ascended above all the heavens: that he might fill all things.
10. He that descended is the same also that ascended far above all the heavens, that he might fill all things.)
4:10. He who descended is the same one who also ascended above all the heavens, so that he might fulfill everything.
4:10. He that descended is the same also that ascended up far above all heavens, that he might fill all things.)
He that descended is the same also that ascended up far above all heavens, that he might fill all things:

10: Нисшедший, Он же есть и восшедший превыше всех небес, дабы наполнить все.
4:10  ὁ καταβὰς αὐτός ἐστιν καὶ ὁ ἀναβὰς ὑπεράνω πάντων τῶν οὐρανῶν, ἵνα πληρώσῃ τὰ πάντα.
4:10. qui descendit ipse est et qui ascendit super omnes caelos ut impleret omnia
He that descended is the same also that ascended above all the heavens: that he might fill all things.
4:10. He who descended is the same one who also ascended above all the heavens, so that he might fulfill everything.
4:10. He that descended is the same also that ascended up far above all heavens, that he might fill all things.)
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Adam Clarke: Commentary on the Bible - 1831
4:10: He that descended - And he who descended so low is the same who has ascended so high. He came to the lower parts of the earth - the very deepest abasement; having emptied himself; taken upon him; the form of a servant, and humbled himself unto death, even the death of the cross; now he is ascended far above all heavens - higher than all height; he has a name above every name. Here his descending into the lower parts of the earth is put in opposition to his ascending far above all heavens. His abasement was unparalleled; so also is his exaltation.
That he might fill all things - That he might be the fountain whence all blessings might flow; dispensing all good things to all his creatures, according to their several capacities and necessities; and, particularly, fill both converted Jews and Gentiles with all the gifts and graces of his Holy Spirit. Hence it follows:
Albert Barnes: Notes on the Bible - 1834
4:10: He that descended is the same also that ascended - The same Redeemer came down from God, and returned to him. It was not a different being, but the same.
Far above all heavens - see the notes on Eph 1:20-23; compare Heb 7:26. He is gone above the visible heavens, and has ascended into the highest abodes of bliss; see the notes on Co2 12:2.
That he might fill all things - Margin, "fulfil." The meaning is, "that he might fill all things by his influence, and direct and overrule all by his wisdom and power." Doddridge. See the notes on Eph 1:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: ascended: Eph 1:20-23; Act 1:9, Act 1:11; Ti1 3:16; Heb 4:14, Heb 7:26, Heb 8:1, Heb 9:23, Heb 9:24
that he: Eph 3:19; Joh 1:16; Act 2:33; Col 1:19, Col 2:9
fill: or, fulfil, Mat 24:34; Luk 24:44; Joh 19:24, Joh 19:28, Joh 19:36 *Gr: Act 3:18, Act 13:32, Act 13:33; Rom 9:25-30, Rom 15:9-13, Rom 16:25, Rom 16:26
Geneva 1599
4:10 He that descended is the same also that ascended up far above all heavens, that he might (i) fill (k) all things.)
(i) Fill with his gifts.
(k) The Church.
John Gill
4:10 He that descended is the same also that ascended,.... It was the same divine Person, the Son of God, who assumed human nature, and suffered in it, which is meant by his descent, who in that nature ascended up to heaven: this proves that Christ existed before he took flesh of the virgin; and that though he has two natures, yet he is but one person; and disproves the Popish notion of the descent of Christ's soul into Limbus or hell, locally taken: and this ascension of his was,
up far above all heavens: the visible heavens, the airy and starry heavens; Christ ascended far above these, and went into the third heaven, the holiest of all; and this is expressive of the exaltation of Christ, who is made higher than the heavens; and the end of his ascension was,
that he might fill all things, or "fulfil all things"; that were types of him, or predicted concerning him; that as he had fulfilled many things already by his incarnation doctrine, miracles, obedience, sufferings, death, and resurrection from the dead; so he ascended on high that he might accomplish what was foretold concerning his ascension to heaven, and session at the right hand of God, and answer to the type of the high priest's entering once a year into the holiest of all: or that he might complete, perfect, and fill up all his offices; as the remainder of his priestly office, his intercession for his people; and more finally his prophetic office by the effusion of his Spirit; and more visibly his kingly office, by sending forth the rod of his strength out of Zion, and subduing the people under him: or that he might fill all places; as God he fills all places at once being infinite, immense, and omnipresent; as man, one after another; at his incarnation he dwelt with men on earth at his crucifixion he was lifted up between heaven and earth; at his death he descended into the lower parts of the earth, into hell, "Hades", or the grave; and at his resurrection stood upon the earth again, and had all power in heaven and in earth given him; and at his ascension he went through the airy and starry heavens, into the highest heaven; and so successively was in all places: or rather that he might fill all persons, all his elect, both Jews and Gentiles; and so the Arabic version renders it, "that he might fill all creatures"; as the Gentiles were called; particularly that he might fill each and everyone of his people with his grace and righteousness, with his Spirit, and the fruits of it, with spiritual knowledge and understanding, with food and gladness, with peace, joy and comfort; and all his churches with his gracious presence, and with officers and members, and all with gifts and graces suitable to their several stations and work.
John Wesley
4:10 He that descended - That thus amazingly humbled himself. Is the same that ascended - That was so highly exalted. That he might fill all things - The whole church, with his Spirit, presence, and operations.
Robert Jamieson, A. R. Fausset and David Brown
4:10 all heavens--Greek, "all the heavens" (Heb 7:26; Heb 4:14), Greek, "passed through the heavens" to the throne of God itself.
might fill--In Greek, the action is continued to the present time, both "might" and "may fill," namely, with His divine presence and Spirit, not with His glorified body. "Christ, as God, is present everywhere; as glorified man, He can be present anywhere" [ELLICOTT].
4:114:11: Եւ նա՛ ետ զոմանս առաքեալս, զոմանս մարգարէ՛ս, զոմանս աւետարանիչս, զոմանս հովիւս եւ վարդապետս.
11 Նա շնորհ տուեց ոմանց լինելու առաքեալներ, ոմանց՝ մարգարէներ, ոմանց՝ աւետարանիչներ, ոմանց՝ հովիւներ եւ ուսուցիչներ՝
11 Եւ ինք մէկ քանին տուաւ առաքեալներ ըլլալու, մէկ քանին՝ մարգարէներ, մէկ քանին՝ աւետարանիչներ, մէկ քանին՝ հովիւներ ու վարդապետներ.
Եւ նա ետ զոմանս առաքեալս, զոմանս մարգարէս, զոմանս աւետարանիչս, զոմանս հովիւս եւ վարդապետս:

4:11: Եւ նա՛ ետ զոմանս առաքեալս, զոմանս մարգարէ՛ս, զոմանս աւետարանիչս, զոմանս հովիւս եւ վարդապետս.
11 Նա շնորհ տուեց ոմանց լինելու առաքեալներ, ոմանց՝ մարգարէներ, ոմանց՝ աւետարանիչներ, ոմանց՝ հովիւներ եւ ուսուցիչներ՝
11 Եւ ինք մէկ քանին տուաւ առաքեալներ ըլլալու, մէկ քանին՝ մարգարէներ, մէկ քանին՝ աւետարանիչներ, մէկ քանին՝ հովիւներ ու վարդապետներ.
zohrab-1805▾ eastern-1994▾ western am▾
4:1111: И Он поставил одних Апостолами, других пророками, иных Евангелистами, иных пастырями и учителями,
4:11  καὶ αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους,
4:11. καὶ (And) αὐτὸς (it) ἔδωκεν ( it-gave ) τοὺς (to-the-ones) μὲν (indeed) ἀποστόλους, (to-setees-off,"τοὺς (to-the-ones) δὲ (moreover) προφήτας, (to-declarers-before,"τοὺς (to-the-ones) δὲ (moreover) εὐαγγελιστάς, (to-goodly-messengers,"τοὺς (to-the-ones) δὲ (moreover) ποιμένας (to-shepherds) καὶ (and) διδασκάλους, (to-teaching-speakers,"
4:11. et ipse dedit quosdam quidem apostolos quosdam autem prophetas alios vero evangelistas alios autem pastores et doctoresAnd he gave some apostles, and some prophets, and other some evangelists, and other some pastors and doctors:
11. And he gave some apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
4:11. And the same one granted that some would be Apostles, and some Prophets, yet truly others evangelists, and others pastors and teachers,
4:11. And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers:

11: И Он поставил одних Апостолами, других пророками, иных Евангелистами, иных пастырями и учителями,
4:11  καὶ αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους,
4:11. et ipse dedit quosdam quidem apostolos quosdam autem prophetas alios vero evangelistas alios autem pastores et doctores
And he gave some apostles, and some prophets, and other some evangelists, and other some pastors and doctors:
4:11. And the same one granted that some would be Apostles, and some Prophets, yet truly others evangelists, and others pastors and teachers,
4:11. And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: И Он поставил. Этими словами, особенно прибавкою: и Он, Ап. дает понять, что Христос имел полное право распоряжаться раздачею духовных даров, как Ему угодно. Он, который сначала нисшел на землю, а потом восшел на небо, чтобы вполне таким образом осуществить дело нашего искупления, вполне справедливо выступил как единственный распорядитель в Церкви, поставляя одних Апостолами, других - пророками и т. д. Ап. перечисляет здесь четыре вида служений, основанных на особых дарованиях, полученных от Христа: 1) Апостолов - очевидно первых 12, к которым причтен был и Ап. Павел, которые составили особый неповторяемый чин в Церкви; 2) пророков, т. е. вдохновенных проповедников, имевших особые откровения от Духа Святого для назидания собиравшихся на богослужение (1Кор.XIV:3); 3) евангелистов-проповедников Евангелия, ходивших по разным местам и 4) пастырей и учителей, деятельность которых протекала в известном определенном месте и состояла в руководительстве известным ограниченным кругом верующих. Что здесь разумеется один класс церковных деятелей - за это говорит и то, что в греч. тексте пред вторым словом "учителей" (didascalouV) нет члена, который находится пред первым словом: "пастырей" (touV poimenaV).
Adam Clarke: Commentary on the Bible - 1831
4:11: He gave some, apostles - He established several offices in his Church; furnished these with the proper officers; and, to qualify them for their work, gave them the proper gifts. For a full illustration of this verse, the reader is requested to refer to the notes on Co1 12:6-10 (note), Co1 12:28-30 (note); and to the concluding observations at the end of that chapter.
Albert Barnes: Notes on the Bible - 1834
4:11: And he gave some, apostles - He gave some to be apostles. The "object" here is to show that he has made ample provision for the extension and edification of his church On the meaning of the word "apostles," and on their appointment by the Saviour, see the notes on Mat 10:1.
And some, prophets - He appointed some to be prophets; see the Rom 12:7, note; Co1 12:28, note; Co1 14:1, notes.
And some, evangelists - see the notes on Act 21:8; compare Ti2 4:5. The word does not elsewhere occur in the New Testament. What was the precise office of the evangelist in the primitive church, it is now impossible to determine. The evangelist "may" have been one whose main business was "preaching," and who was not particularly engaged in the "government" of the church. The word properly means "a messenger of good tidings;" and Robinson (Lexicon) supposes that it denotes a minister of the gospel who was not located in any place, but who traveled as a missionary to preach the gospel, and to found churches. The word is so used now by many Christians; but it cannot be proved that it is so used in the New Testament. An explanation of the words which here occur may be found in Neander on the Primitive Church, in the Biblical Repository, vol. iv. pp. 258ff The office was distinct from that of the "pastor," the teacher, and the "prophet:" and was manifestly an office in which "preaching" was the main thing.
And some, pastors - Literally, "shepherds" - ποιμένας poimenas; compare Mat 9:36; Mat 25:32; Mat 26:31; Mar 6:34; Mar 14:27; Luk 2:8, Luk 2:15, Luk 2:18, Luk 2:20; Joh 10:2, Joh 10:11-12, Joh 10:14, Joh 10:16, where it is rendered "shepherd and shepherds;" also Heb 13:20; Pe1 2:25; in Mat 26:31; Mar 14:27; Heb 13:20; Pe1 2:25, it is applied to the Lord Jesus as the great shepherd of the flock - the church. It is rendered "pastors" only in the place before us. The word is given to ministers of the gospel with obvious propriety, and with great beauty. They are to exercise the same watchfulness and care river the people of their charge which a shepherd does over his flock; compare the notes on Joh 21:15-16. The meaning here is, that Christ exercised a special care for his church by appointing "pastors" who would watch over it as a shepherd does over his flock.
And teachers - see the notes on Rom 12:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: he: Eph 4:8, Eph 2:20, Eph 3:5; Rom 10:14, Rom 10:15; Co1 12:28; Jde 1:17; Rev 18:20, Rev 21:14
evangelists: Act 21:8; Ti2 4:5
pastors: Ch2 15:3; Jer 3:15; Mat 28:20; Act 13:1; Rom 12:7; Co1 12:29; Heb 5:12; Pe1 5:1-3
Geneva 1599
4:11 (6) And he gave some, (l) apostles; and some, (m) prophets; and some, (n) evangelists; and some, (o) pastors and teachers;
(6) First of all he lists the ecclesiastical functions, which are partly extraordinary and for a season, such as apostles, prophets, and evangelists, and partly ordinary and perpetual, such as pastors and teachers.
(l) The apostles were those twelve to whom Paul was afterward added, whose office was to plant churches throughout all the world.
(m) The prophet's office was one of the chiefest, who were men of marvellous wisdom, and some of them could foretell things to come.
(n) The apostles used these as companions in the execution of their office, being not able to go to all places by themselves.
(o) Pastors are those who govern the Church, and teachers are those who govern the schools.
John Gill
4:11 And he gave some apostles,.... That is, he gave them gifts by which they were qualified to be apostles; who were such as were immediately called by Christ, and had their doctrine from him, and their commission to preach it; and were peculiarly and infallibly guided by the Spirit of God, and had a power to work miracles for the confirmation of their doctrine; and had authority to go everywhere and preach the Gospel, and plant churches, and were not confined to anyone particular place or church; this was the first and chief office in the church, and of an extraordinary kind, and is now ceased; and though the apostles were before Christ's ascension, yet they had not received till then the fulness of the Spirit, and his extraordinary gifts to fit them for their office; nor did they enter upon the discharge of it in its large extent till that time; for they were not only to bear witness of Christ in Jerusalem, in Judea and Samaria, but in the uttermost parts of the earth:
and some prophets; by whom are meant, not private members of churches, who may all prophesy or teach in a private way; nor ordinary ministers of the word; but extraordinary ones, who had a peculiar gift of interpreting the Scriptures, the prophecies of the Old Testament, and of foretelling things to come; such were Agabus and others in the church of Antioch, Acts 11:27
and some evangelists; by whom are designed, not so much the writers of the Gospels, as Matthew, Mark, Luke and John, some of which were also apostles; as preachers of the Gospel, and who yet were distinct from the ordinary ministers of it; they were below the apostles, and yet above pastors and teachers; they were the companions of the apostles, and assistants to them, and subserved them in their work; such were Philip, Luke, Titus, Timothy, and others; these were not fixed and stated ministers in anyone place, as the following officers be, but were sent here and there as the apostles thought fit:
and some pastors and teachers, or doctors; these may be thought to differ, but not so much on account of the place where they perform their work, the one in the church, the other in the school; nor on account of the different subject of their ministry, the one attending to practical, the other to doctrinal points; but whereas the pastors are the shepherds of the flock, the overseers of it, and the same with the bishops and elders, and the teachers may be the gifted brethren in the church, assistants to the pastors, bare ministers of the word; so the difference lies here, that the one has the oversight, and care, and charge of the church, and the other not; the one can administer all ordinances, the other not; the one is fixed and tied to some certain church, the other not: though I rather think they intend one and the same office, and that the word "teachers" is only explanative of the figurative word "pastors" or shepherds; and the rather because if the apostle had designed distinct officers, he would have used the same form of speaking as before; and have expressed himself thus, "and some pastors, and some teachers"; whereas he does not make such a distribution here as there; though the Syriac version reads this clause distributively as the others; and among the Jews there were the singular men or wise men, and the disciples of the wise men, who were their companions and assistants; and it is asked (y),
"who is a singular man? and who is a disciple? a singular man is everyone that is fit to be appointed a pastor or governor of a congregation; and a disciple is one, that when he is questioned about any point in his doctrine, gives an answer:''
wherefore if these two, pastors and teachers, are different, it might be thought there is some reference to this distinction, and that pastors answer to the wise men, and teachers to their disciples or assistants; and so Kimchi in Jer 3:15 interprets the pastors there of , "the pastors of Israel", which shall be with the King Messiah, as is said in Mic 5:5 and undoubtedly Gospel ministers are meant: from the whole it may be observed, that as there have been various officers and offices in the Gospel dispensation, various gifts have been bestowed; and these are the gifts of Christ, which he has received for men, and gives unto them; and hence it appears that the work of the ministry is not an human invention, but the appointment of Christ, for which he fits and qualifies, and therefore to be regarded; and that they only are the ministers of Christ, whom he makes ministers of the New Testament, and not whom men or themselves make and appoint.
(y) T. Bab. Taanith, fol. 10. 2.
John Wesley
4:11 And, among other his free gifts, he gave some apostles - His chief ministers and special witnesses, as having seen him after his resurrection, and received their commission immediately from him. And same prophets, and some evangelists - A prophet testifies of things to come; an evangelist of things past: and that chiefly by preaching the gospel before or after any of the apostles. All these were extraordinary officers. The ordinary were. Some pastors - Watching over their several flocks. And some teachers - Whether of the same or a lower order, to assist them, as occasion might require.
Robert Jamieson, A. R. Fausset and David Brown
4:11 Greek, emphatical. "Himself" by His supreme power. "It is HE that gave," &c.
gave some, apostles--Translate, "some to be apostles, and some to be prophets," &c. The men who filled the office, no less than the office itself, were a divine gift [EADIE]. Ministers did not give themselves. Compare with the list here, 1Cor 12:10, 1Cor 12:28. As the apostles, prophets, and evangelists were special and extraordinary ministers, so "pastors and teachers" are the ordinary stated ministers of a particular flock, including, probably, the bishops, presbyters, and deacons. Evangelists were itinerant preachers like our missionaries, as Philip the deacon (Acts 21:8); as contrasted with stationary "pastors and teachers" (Ti2 4:5). The evangelist founded the Church; the teacher built it up in the faith already received. The "pastor" had the outward rule and guidance of the Church: the bishop. As to revelation, the "evangelist" testified infallibly of the past; the "prophet," infallibly of the future. The prophet derived all from the Spirit; the evangelist, in the special case of the Four, recorded matter of fact, cognizable to the senses, under the Spirit's guidance. No one form of Church polity as permanently unalterable is laid down in the New Testament though the apostolical order of bishops, or presbyters, and deacons, superintended by higher overseers (called bishops after the apostolic times), has the highest sanction of primitive usage. In the case of the Jews, a fixed model of hierarchy and ceremonial unalterably bound the people, most minutely detailed in the law. In the New Testament, the absence of minute directions for Church government and ceremonies, shows that a fixed model was not designed; the general rule is obligatory as to ceremonies, "Let all things be done decently and in order" (compare Article XXXIV, Church of England); and that a succession of ministers be provided, not self-called, but "called to the work by men who have public authority given unto them in the congregation, to call and send ministers into the Lord's vineyard" [Article XXIII]. That the "pastors" here were the bishops and presbyters of the Church, is evident from Acts 20:28; 1Pet 5:1-2, where the bishops' and presbyters' office is said to be "to feed" the flock. The term, "shepherd" or "pastor," is used of guiding and governing and not merely instructing, whence it is applied to kings, rather than prophets or priests (Ezek 34:23; Jer 23:4). Compare the names of princes compounded of "pharnas," Hebrew, "pastor," Holophernes, Tis-saphernes (compare Is 44:28).
4:124:12: ՚ի հաստատութիւն սրբոց, ՚ի գո՛րծ պաշտաման, ՚ի շինուա՛ծ մարմնոյն Քրիստոսի[4344]. [4344] Ոմանք. Առ ՚ի հաստատութիւն սր՛՛... ՚ի շինած մարմ՛՛։
12 հաստատելու համար սրբերին իրենց պաշտօնի կատարման մէջ, ի շինութիւն Քրիստոսի մարմնի,
12 Սուրբերուն կատարելութեանը համար, պաշտօնին գործին համար, Քրիստոսին մարմնին շինութեանը համար.
ի հաստատութիւն սրբոց, ի գործ պաշտաման, ի շինուած մարմնոյն Քրիստոսի:

4:12: ՚ի հաստատութիւն սրբոց, ՚ի գո՛րծ պաշտաման, ՚ի շինուա՛ծ մարմնոյն Քրիստոսի[4344].
[4344] Ոմանք. Առ ՚ի հաստատութիւն սր՛՛... ՚ի շինած մարմ՛՛։
12 հաստատելու համար սրբերին իրենց պաշտօնի կատարման մէջ, ի շինութիւն Քրիստոսի մարմնի,
12 Սուրբերուն կատարելութեանը համար, պաշտօնին գործին համար, Քրիստոսին մարմնին շինութեանը համար.
zohrab-1805▾ eastern-1994▾ western am▾
4:1212: к совершению святых, на дело служения, для созидания Тела Христова,
4:12  πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ χριστοῦ,
4:12. πρὸς (toward) τὸν (to-the-one) καταρτισμὸν (to-an-adjusting-down-of) τῶν (of-the-ones) ἁγίων ( of-hallow-belonged ) εἰς (into) ἔργον (to-a-work) διακονίας, (of-a-raising-through-unto,"εἰς (into) οἰκοδομὴν (to-a-house-building) τοῦ (of-the-one) σώματος (of-a-body) τοῦ (of-the-one) χριστοῦ, (of-Anointed,"
4:12. ad consummationem sanctorum in opus ministerii in aedificationem corporis ChristiFor the perfecting of the saints, for the word of the ministry, for the edifying of the body of Christ:
12. for the perfecting of the saints, unto the work of ministering, unto the building up of the body of Christ:
4:12. for the sake of the perfection of the saints, by the work of the ministry, in the edification of the body of Christ,
4:12. For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:

12: к совершению святых, на дело служения, для созидания Тела Христова,
4:12  πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ χριστοῦ,
4:12. ad consummationem sanctorum in opus ministerii in aedificationem corporis Christi
For the perfecting of the saints, for the word of the ministry, for the edifying of the body of Christ:
4:12. for the sake of the perfection of the saints, by the work of the ministry, in the edification of the body of Christ,
4:12. For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: К совершению святых, т. е. означенные служения Христос установил в Церкви для того, чтобы святые, т. е. христиане, могли, с их помощью, достигать предначертанного для них высокого нравственного совершенства. - На дело служения. Эта цель достигается делом служения, т. е., чрез деятельность вышеозначенных лиц, которая называется "служением" в противовес стремлением некоторых сделать из своей должности нечто порабощающее волю пасомых (ср. 1Пет. V:3). - Для созидания Тела Христова. Под созиданием Тела Христова или Церкви (см. II:22) нужно разуметь не только внешнее приращение Церкви, посредством обращения к вере во Христа новых лиц, но и внутреннее укрепление ее.
Adam Clarke: Commentary on the Bible - 1831
4:12: For the perfecting of the saints - For the complete instruction, purification, and union of all who have believed in Christ Jesus, both Jews and Gentiles. For the meaning of καταρτισμος, perfecting, see the note on Co2 13:9.
For the work of the ministry - All these various officers, and the gifts and graces conferred upon them, were judged necessary, by the great Head of the Church, for its full instruction in the important doctrines of Christianity. The same officers and gifts are still necessary, and God gives them; but they do not know their places. In most Christian Churches there appears to be but one office, that of preacher; and one gift, that by which he professes to preach. The apostles, prophets, evangelists, pastors, and teachers, are all compounded in the class preachers; and many, to whom God has given nothing but the gift of exhortation, take texts to explain them; and thus lose their time, and mar their ministry.
Edifying of the body - The body of Christ is his Church, see Eph 2:20, etc.; and its edification consists in its thorough instruction in Divine things, and its being filled with faith and holiness.
Albert Barnes: Notes on the Bible - 1834
4:12: For the perfecting of the saints - On the meaning of the word rendered here as "perfecting" - καταρτισμὸν katartismon - see the notes on Co2 13:9. It properly refers to "the restoring of anything to its place;" then putting in order, making complete, etc. Here it means that these various officers were appointed in order that everything in the church might be well arranged, or put into its proper place; or that the church might be "complete." It is that Christians may have every possible advantage for becoming complete in love, and knowledge, and order.
For the work of the ministry - All these are engaged in the work of the ministry, though in different departments. Together they constituted the "ministry" by which Christ meant to establish and edify the church. All these offices had an existence at that time, and all were proper; though it is clear that they were not all designed to be permanent. The apostolic office was of course to cease with the death of those who were "the witnesses" of the life and doctrines of Jesus (compare notes on Co1 9:1); the office of "prophets" was to cease with the cessation of inspiration; and in like manner it is possible that the office of teacher or evangelist might be suspended, as circumstances might demand. But is it not clear from this that Christ did not appoint "merely" three orders of clergy to be permanent in the church? Here are "five" orders enumerated, and in Co1 12:28, there are "eight" mentioned; and how can it be demonstrated that the Saviour intended that there should be "three" only, and that they should be permanent? The presumption is rather that he meant that there should be but one permanent order of ministers, though the departments of their labor might be varied according to circumstances, and though there might be helpers, as occasion should demand. In founding churches among the pagan, and in instructing and governing them there, there is need of Rev_iving nearly all the offices of teacher, helper, evangelist, etc., which Paul has enumerated as actually existing in his time.
For the edifying - For building it up; that is, in the knowledge of the truth and in piety; see the notes on Rom 14:19.
The body of Christ - The Church; see the notes on Eph 1:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: perfecting: Luk 22:32; Joh 21:15-17; Act 9:31, Act 11:23, Act 14:22, Act 14:23, Act 20:28; Rom 15:14, Rom 15:29; Co1 12:7; Co2 7:1; Phi 1:25, Phi 1:26, Phi 3:12-18; Col 1:28; Th1 5:11-14; Heb 6:1, Heb 13:17
the work: Act 1:17, Act 1:25, Act 20:24; Rom 12:7; Co1 4:1, Co1 4:2; Co2 3:8, Co2 4:1, Co2 5:18, Co2 6:3; Col 4:17; Ti1 1:12; Ti2 4:5, Ti2 4:11
the edifying: Eph 4:16, Eph 4:29; Rom 14:19, Rom 15:2; Co1 14:4, Co1 14:5, Co1 14:12, Co1 14:14, Co1 14:26; Co2 12:19; Th1 5:11
the body: Eph 4:4, Eph 1:23; Col 1:24
Geneva 1599
4:12 (7) For the perfecting of the saints, for the work of the ministry, for the edifying of the (p) body of Christ:
(7) He shows the aim of ecclesiastical functions, that is, that by the ministry of men all the saints may so grow up together, that they may make one mystical body of Christ.
(p) The Church.
John Gill
4:12 For the perfecting of the saints, The chosen ones, whom God has sanctified or set apart for himself in eternal election: the ministry of the word is designed for the completing the number of these in the effectual calling; and for the perfecting of the whole body of the church, by gathering in all that belong to it, and of every particular saint, who is regenerated and sanctified by the Spirit of God: for the best of saints are imperfect; for though there is a perfection in them, as that designs sincerity, in opposition to hypocrisy, and as it may be taken comparatively with respect to what others are, or they themselves were; and though there is a perfection of parts of the new man in them, yet not of degrees; and though there is a complete perfection in Christ, yet not in themselves, their sanctification is imperfect, as their faith, knowledge, love, &c. sin is in them, and committed by them, and they continually want supplies of grace; and the best of them are sensible of their imperfection, and own it: now the ministration of the word is a means of carrying on the work of grace in them unto perfection, or "for the restoring or joining in of the saints"; the elect of God were disjointed in Adam's fall, and scattered abroad, who were representatively gathered together in one head, even in Christ, in redemption; and the word is the means of the visible and open jointing of them into Christ, and into his churches, and also of restoring them after backslidings:
for the work of the ministry; gifts are given unto men by Christ to qualify them for it: the preaching of the Gospel is a work, and a laborious one, and what no man is sufficient for of himself; it requires faithfulness, and is a good work, and when well performed, those concerned in it are worthy of respect, esteem, and honour; and it is a ministering work, a service and not dominion:
for the edifying the body of Christ; not his natural body the Father prepared for him; nor his sacramental body in the supper; but his mystical body the church; and gifts are bestowed to fit them for the preaching of the Gospel, that hereby the church, which is compared to an edifice, might be built up; and that the several societies of Christians and particular believers might have spiritual edification, and walk in the fear of the Lord, and in the comforts of the Holy Ghost, and their numbers be increased, and their graces be in lively exercise.
John Wesley
4:12 In this verse is noted the office of ministers; in Eph 4:13, the aim of the saints; in Eph 4:14-16, the way of growing in grace. And each of these has three parts, standing in the same order. For the perfecting the saints - The completing them both in number and their various gifts and graces. To the work of the ministry - The serving God and his church in their various ministrations. To the edifying of the body of Christ - The building up this his mystical body in faith, love, holiness.
Robert Jamieson, A. R. Fausset and David Brown
4:12 For--with a view to; the ultimate aim. "Unto."
perfecting--The Greek implies correcting in all that is deficient, instructing and completing in number and all parts.
for--a different Greek word; the immediate object. Compare Rom 15:2, "Let every one . . . please his neighbor for his good unto edification."
the ministry--Greek, "ministration"; without the article. The office of the ministry is stated in this verse. The good aimed at in respect to the Church (Eph 4:13). The way of growth (Eph 4:14-16).
edifying--that is, building up as the temple of the Holy Ghost.
4:134:13: մինչեւ հասցուք ամենեքեան ՚ի մի միաբանութիւն հաւատոց՝ եւ գիտութեան Որդւոյն Աստուծոյ. յայր կատարեա՛լ ՚ի չափ հասակի կատարմանն Քրիստոսի[4345]։ [4345] Ոմանք. Եւ ՚ի գիտութիւն Որդւոյն։
13 մինչեւ որ մենք բոլորս հասնենք հաւատի կատարեալ միութեանն ու Աստծու Որդու ճանաչմանը, կատարեալ մարդու աստիճանին՝ ունենալով ճիշտ Քրիստոսի հասակի չափը:
13 Մինչեւ ամէնքս ալ հասնինք հաւատքին ու Աստուծոյ Որդին ճանչնալուն միաբանութեանը, կատարեալ մարդ ըլլալու, Քրիստոսի լման հասակին չափը ունենալու.
մինչեւ հասցուք ամենեքեան ի մի միաբանութիւն հաւատոց եւ գիտութեան Որդւոյն Աստուծոյ, յայր կատարեալ ի չափ հասակի կատարմանն Քրիստոսի:

4:13: մինչեւ հասցուք ամենեքեան ՚ի մի միաբանութիւն հաւատոց՝ եւ գիտութեան Որդւոյն Աստուծոյ. յայր կատարեա՛լ ՚ի չափ հասակի կատարմանն Քրիստոսի[4345]։
[4345] Ոմանք. Եւ ՚ի գիտութիւն Որդւոյն։
13 մինչեւ որ մենք բոլորս հասնենք հաւատի կատարեալ միութեանն ու Աստծու Որդու ճանաչմանը, կատարեալ մարդու աստիճանին՝ ունենալով ճիշտ Քրիստոսի հասակի չափը:
13 Մինչեւ ամէնքս ալ հասնինք հաւատքին ու Աստուծոյ Որդին ճանչնալուն միաբանութեանը, կատարեալ մարդ ըլլալու, Քրիստոսի լման հասակին չափը ունենալու.
zohrab-1805▾ eastern-1994▾ western am▾
4:1313: доколе все придем в единство веры и познания Сына Божия, в мужа совершенного, в меру полного возраста Христова;
4:13  μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ,
4:13. μέχρι (unto-lest-whilst) καταντήσωμεν (we-might-have-down-ever-a-oned-unto,"οἱ (the-ones) πάντες ( all ,"εἰς (into) τὴν (to-the-one) ἑνότητα (to-a-oneness) τῆς (of-the-one) πίστεως (of-a-trust) καὶ (and) τῆς (of-the-one) ἐπιγνώσεως (of-an-acquainting-upon) τοῦ (of-the-one) υἱοῦ (of-a-Son) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"εἰς (into) ἄνδρα (to-a-man) τέλειον, (to-finish-belonged) εἰς (into) μέτρον (to-a-measure) ἡλικίας (of-a-staturing-unto) τοῦ (of-the-one) πληρώματος (of-an-en-filling-to) τοῦ (of-the-one) χριστοῦ, (of-Anointed,"
4:13. donec occurramus omnes in unitatem fidei et agnitionis Filii Dei in virum perfectum in mensuram aetatis plenitudinis ChristiUntil we all meet into the unity of faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fulness of Christ:
13. till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a fullgrown man, unto the measure of the stature of the fulness of Christ:
4:13. until we all meet in the unity of faith and in the knowledge of the Son of God, as a perfect man, in the measure of the age of the fullness of Christ.
4:13. Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:
Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:

13: доколе все придем в единство веры и познания Сына Божия, в мужа совершенного, в меру полного возраста Христова;
4:13  μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ,
4:13. donec occurramus omnes in unitatem fidei et agnitionis Filii Dei in virum perfectum in mensuram aetatis plenitudinis Christi
Until we all meet into the unity of faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fulness of Christ:
4:13. until we all meet in the unity of faith and in the knowledge of the Son of God, as a perfect man, in the measure of the age of the fullness of Christ.
4:13. Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Деятельность всех этих служителей Церкви и их преемников закончиться может только тогда, когда будет достигнута последняя высшая цель самого существования Церкви, т. е. когда все члены ее будут иметь веру во Христа одинаковой ясности и чистоты и когда, следов., прекратятся всякие споры о вере, не будет ни в ком из членов Церкви никаких колебаний в отношении к самому существенному [Веру в Сына Божия имеют все христиане, но познание о Сыне Божием далеко не у всех одинаковое (ср. I:17)]. Это состояние Ап. определяет как состояние человека совершенного, т. е. с совершенно окрепшим взглядом на жизнь, и еще точнее - как достижение меры полного возраста Христова, т. е. такого состояния, в котором христиане наполнятся всеми благодатными силами, исходящими от Христа (ср. III:19).
Adam Clarke: Commentary on the Bible - 1831
4:13: In the unity of the faith - Jews and Gentiles being all converted according to the doctrines laid down in the faith - the Christian system.
The knowledge of the Son of God - A trite understanding of the mystery of the incarnation; why God was manifest in the flesh, and why this was necessary in order to human salvation.
Unto a perfect man - Εις ανδρα τελειον· One thoroughly instructed; the whole body of the Church being fully taught, justified, sanctified, and sealed.
Measure of the stature - The full measure of knowledge, love, and holiness, which the Gospel of Christ requires. Many preachers, and multitudes of professing people, are studious to find out how many imperfections and infidelities, and how much inward sinfulness, is consistent with a safe state in religion but how few, very few, are bringing out the fair Gospel standard to try the height of the members of the Church; whether they be fit for the heavenly army; whether their stature be such as qualifies them for the ranks of the Church militant! The measure of the stature of the fullness is seldom seen; the measure of the stature of littleness, dwarfishness, and emptiness, is often exhibited.
Albert Barnes: Notes on the Bible - 1834
4:13: Till we all come - Until all Christians arrive at a state of complete unity, and to entire perfection.
In the unity of the faith - Margin, into. The meaning is, until we all hold the same truths, and have the same confidence in the Son of God; see the notes on Joh 17:21-23.
And of the knowledge of the Son of God - That they might attain to the satire practical acquaintance with the Son of God, and might thus come to the maturity of Christian piety; see the notes on Eph 3:19.
Unto a perfect man - Unto a complete man. This figure is obvious. The apostle compares their condition then to a state of childhood. The perfect man here refers to the man "grown up," the man of mature life. He says that Christ had appointed pastors and teachers that the infant church might be conducted to "maturity;" or become strong - like a man. He does not refer to the doctrine of "sinless perfection" - but to the state of manhood as compared with that of childhood - a state of strength, vigor, wisdom, when the full growth should be attained; see Co1 14:20.
Unto the measure of the stature - Margin, or age. The word "stature" expresses the idea. It refers to the growth of a man. The stature to be attained to was that of Christ. He was the standard - not in size, not in age - but in moral character. The measure to be reached was Christ; or we are to grow until we become like him.
Of the fulness of Christ - see the notes on Eph 1:23. The phrase "the measure of the fulness," means, probably, the "full measure" - by a form of construction that is common in the Hebrew writings, where two nouns are so used that one is to be rendered as an adjective - "as trees of greatness" - meaning great trees. Here it means, that they should so advance in piety and knowledge as to become wholly like him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: we all: Eph 4:3, Eph 4:5; Jer 32:38, Jer 32:39; Eze 37:21, Eze 37:22; Zep 3:9; Zac 14:9; Joh 17:21; Act 4:32; Co1 1:10; Phi 2:1-3
in the unity: or, into the unity
the knowledge: Isa 53:11; Mat 11:27; Joh 16:3, Joh 17:3, Joh 17:25, Joh 17:26; Co2 4:6; Phi 3:8; Col 2:2; Pe2 1:1-3, Pe2 3:18; Jo1 5:20
unto a: Eph 4:12, Eph 2:15; Co1 14:20; Col 1:28
stature: or, age
fulness: Eph 1:23
Geneva 1599
4:13 (8) Till we all come in the (q) unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the (r) stature of the fulness of Christ:
(8) The use of this ministry is perpetual so long as we are in this world, that is, until that time that having put off the flesh, and thoroughly and perfectly agreeing between ourselves, we will be joined with Christ our head. And this thing is done by the knowledge of the Son of God increasing in us, and he himself by little and little growing up in us until we come to be a perfect man, which will be in the world to come, when God will be all in all.
(q) In that most near joining which is knit and fastened together by faith.
(r) Christ is said to grow up to full age, not in himself, but in us.
John Gill
4:13 Till we all come in the unity of the faith,.... These words regard the continuance of the Gospel ministry in the church, until all the elect of God come in: or "to the unity of the faith"; by which is meant, not the union between the saints, the cement of which is love; nor that which is between Christ and his people, of which his love, and not their faith, is the bond; but the same with the "one faith", Eph 4:5 and designs either the doctrine of faith, which is uniform, and all of a piece; and the sense is, that the ministration of the Gospel will continue until the saints entirely unite in their sentiments about it, and both watchmen and churches see eye to eye: or else the grace of faith, which as to its nature, object, author, spring, and cause, is the same; and it usually comes by hearing; and all God's elect shall have it; and the work and office of the ministry will remain until they are all brought to believe in Christ;
and of the knowledge of the Son of God; which is but another phrase for faith in Christ, for faith is a spiritual knowledge of Christ; it is that grace by which a soul beholds his glory and fulness, approves of him, trusts in him, and appropriates him to itself; and such an approbatory, fiducial, appropriating, practical, and experimental knowledge of Christ, is here intended; and which is imperfect in those that have it, and is not yet in many who will have it; and inasmuch as the Gospel ministry is the means of it, this will be continued until every elect soul partakes of it, and arrives to a greater perfection in it: for it follows,
unto a perfect man; meaning either Christ, who is in every sense a perfect man; his human nature is the greater and more perfect tabernacle, and he is perfectly free from sin, and has been made perfect through sufferings in it; and coming to him may be understood either of coming to him now by faith, which the Gospel ministry is the means of, and encourages to; or of coming to him hereafter, for the saints will meet him, and be ever with him, and till that time the Gospel will be preached: or else the church, being a complete body with all its members, is designed; for when all the elect of God are gathered in and joined together, they will be as one man; or it may respect every individual believer, who though he is comparatively perfect, and with regard to parts, but not degrees, and as in Christ Jesus, yet is in himself imperfect in holiness and knowledge, though hereafter he will be perfect in both; when he comes
unto the measure of the stature of the fulness of Christ: not of Christ's natural body, but of his mystical body the church, which will be his fulness when all the elect are gathered in; and when they are filled with his gifts and graces, and are grown up to their proportion in it, they will be come to the measure and stature of it: or it may be understood of every particular believer, who has Christ formed in him; who when the work of grace is finished in him, will be a perfect man in Christ, and all this will be true of him; till which time, and during this imperfect state, the Gospel ministry will be maintained: the phrase is taken from the Jews, who among the forms and degrees of prophecy which the prophets arrived to, and had in them the vision of God and angels, make , "the measure of the stature" (z), a principal one; and is here used for the perfection of the heavenly state in the vision, and enjoyment of God and Christ.
(z) Maimon. in Misn. Sanhedrin, c. 11. sect. 1. Cosri, par. 4. sect. 3. p. 213. 2.
John Wesley
4:13 Till we all - And every one of us. Come to the unity of the faith, and knowledge of the Son of God - To both an exact agreement in the Christian doctrine, and an experimental knowledge of Christ as the Son of God. To a perfect man - To a state of spiritual manhood both in understanding and strength. To the measure of the stature of the fulness of Christ - To that maturity of age and spiritual stature wherein we shall be filled with Christ, so that he will be all in all.
Robert Jamieson, A. R. Fausset and David Brown
4:13 come in--rather, "attain unto." ALFORD expresses the Greek order, "Until we arrive all of us at the unity," &c.
faith and . . . knowledge--Full unity of faith is then found, when all alike thoroughly know Christ, the object of faith, and that in His highest dignity as "the Son of God" [DE WETTE] (Eph 3:17, Eph 3:19; 2Pet 1:5). Not even Paul counted himself to have fully "attained" (Phil 3:12-14). Amidst the variety of the gifts and the multitude of the Church's members, its "faith" is to be ONE: as contrasted with the state of "children carried about with EVERY WIND OF DOCTRINE." (Eph 4:14).
perfect man--unto the full-grown man (1Cor 2:6; Phil 3:15; Heb 5:14); the maturity of an adult; contrasted with children (Eph 4:14). Not "perfect men"; for the many members constitute but one Church joined to the one Christ.
stature, &c.--The standard of spiritual "stature" is "the fulness of Christ," that is, which Christ has (Eph 1:23; Eph 3:19; compare Gal 4:19); that the body should be worthy of the Head, the perfect Christ.
4:144:14: Զի մի՛ յայսմհետէ իցեմք տղա՛յք խռովեալք եւ տատանեալք յամենայն հողմոց վարդապետութեան, խաբէութեամբ մարդկան. խորամանգութեամբ ՚ի խաբէութիւն մոլորութեան[4346]. [4346] Ոմանք. Իցէք տղայք խռ՛՛։
14 Այնպէս որ, այսուհետեւ չլինենք երեխաներ, որոնք տարուբերւում ու քշւում են վարդապետութեան բոլոր հողմերից, մարդկանց խաբեբայութեամբ, որոնք խորամանկութեամբ, խաբելով մոլորեցնում են.
14 Որպէս զի ա՛լ ասկէ յետոյ տղայ չըլլանք, երերած ու վարդապետութեան ամէն հովերէ ասդին անդին տարուբերուած՝ մարդոց խաբէութիւնովը, որոնք խորամանկութեամբ կը խաբեն մոլորեցնելու.
Զի մի՛ յայսմհետէ իցեմք տղայք խռովեալք եւ տատանեալք յամենայն հողմոց վարդապետութեան խաբէութեամբ մարդկան, խորամանկութեամբ ի խաբէութիւն մոլորութեան:

4:14: Զի մի՛ յայսմհետէ իցեմք տղա՛յք խռովեալք եւ տատանեալք յամենայն հողմոց վարդապետութեան, խաբէութեամբ մարդկան. խորամանգութեամբ ՚ի խաբէութիւն մոլորութեան[4346].
[4346] Ոմանք. Իցէք տղայք խռ՛՛։
14 Այնպէս որ, այսուհետեւ չլինենք երեխաներ, որոնք տարուբերւում ու քշւում են վարդապետութեան բոլոր հողմերից, մարդկանց խաբեբայութեամբ, որոնք խորամանկութեամբ, խաբելով մոլորեցնում են.
14 Որպէս զի ա՛լ ասկէ յետոյ տղայ չըլլանք, երերած ու վարդապետութեան ամէն հովերէ ասդին անդին տարուբերուած՝ մարդոց խաբէութիւնովը, որոնք խորամանկութեամբ կը խաբեն մոլորեցնելու.
zohrab-1805▾ eastern-1994▾ western am▾
4:1414: дабы мы не были более младенцами, колеблющимися и увлекающимися всяким ветром учения, по лукавству человеков, по хитрому искусству обольщения,
4:14  ἵνα μηκέτι ὦμεν νήπιοι, κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ τῆς διδασκαλίας ἐν τῇ κυβείᾳ τῶν ἀνθρώπων ἐν πανουργίᾳ πρὸς τὴν μεθοδείαν τῆς πλάνης,
4:14. ἵνα (so) μηκέτι (lest-if-to-a-one) ὦμεν (we-might-be) νήπιοι , ( non-word-belonged ," κλυδωνιζόμενοι ( being-billowed-to ) καὶ (and) περιφερόμενοι ( being-beared-about ) παντὶ (unto-all) ἀνέμῳ (unto-a-wind) τῆς (of-the-one) διδασκαλίας (of-a-spoken-teaching) ἐν (in) τῇ (unto-the-one) κυβίᾳ (unto-a-cubing-unto) τῶν (of-the-ones) ἀνθρώπων (of-mankinds) ἐν (in) πανουργίᾳ (unto-an-all-working-unto) πρὸς (toward) τὴν (to-the-one) μεθοδίαν (to-a-waying-with-unto) τῆς (of-the-one) πλάνης, (of-a-wandering,"
4:14. ut iam non simus parvuli fluctuantes et circumferamur omni vento doctrinae in nequitia hominum in astutia ad circumventionem errorisThat henceforth we be no more children tossed to and fro and carried about with every wind of doctrine, by the wickedness of men, by cunning craftiness by which they lie in wait to deceive.
14. that we may be no longer children, tossed to and fro and carried about with every wind of doctrine, by the sleight of men, in craftiness, after the wiles of error;
4:14. So may we then no longer be little children, disturbed and carried about by every wind of doctrine, by the wickedness of men, and by the craftiness which deceives unto error.
4:14. That we [henceforth] be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, [and] cunning craftiness, whereby they lie in wait to deceive;
That we [henceforth] be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, [and] cunning craftiness, whereby they lie in wait to deceive:

14: дабы мы не были более младенцами, колеблющимися и увлекающимися всяким ветром учения, по лукавству человеков, по хитрому искусству обольщения,
4:14  ἵνα μηκέτι ὦμεν νήπιοι, κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ τῆς διδασκαλίας ἐν τῇ κυβείᾳ τῶν ἀνθρώπων ἐν πανουργίᾳ πρὸς τὴν μεθοδείαν τῆς πλάνης,
4:14. ut iam non simus parvuli fluctuantes et circumferamur omni vento doctrinae in nequitia hominum in astutia ad circumventionem erroris
That henceforth we be no more children tossed to and fro and carried about with every wind of doctrine, by the wickedness of men, by cunning craftiness by which they lie in wait to deceive.
4:14. So may we then no longer be little children, disturbed and carried about by every wind of doctrine, by the wickedness of men, and by the craftiness which deceives unto error.
4:14. That we [henceforth] be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, [and] cunning craftiness, whereby they lie in wait to deceive;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15: Эти стихи зависят от стиха 11-го. Господь учредил в Церкви разные служения для того, чтобы верующие не оставались в состоянии младенцев, которые увлекаются разными приманками, и не позволяли себе поддаваться всяким новым лжеучениям, которые могут быть и очень приличными на вид, но на самом деле весьма гибельны по своей сущности (по лукавству человеков) [Точнее это место нужно перевести так: "чтобы не быть нам более неопытными детьми (nhpioi), которые легко могут быть (подобно легкому челноку) унесены всяким неожиданным порывом ветра учения (неожиданно появившимися новыми учителями веры), - не оставаться такими детьми при той игре в кости (en th kubeia), какую ведут со всею хитростью (en panourga) люди, приходящие в соприкосновение с христианами, чтобы ловкими перестановками слов и понятий (proV thn meqodeian) прельстить людей неопытных и поставить их на путь заблуждения (thV planhV). Ап. мог видеть, как сторожившие его солдаты упражнялись в игре в кости и потому у него сложился выше приведенный образ]... Вместо такого увлечения верующие должны проявить стойкость в истине (вместо: истинною любовью - лучше читать, как в слав. переводе: истинствуя, в любви) и потом, в любви пребывая, все возращать в Христа, нашего главу.
Adam Clarke: Commentary on the Bible - 1831
4:14: Be no more children - Children, here, are opposed to the perfect man in the preceding verse; and the state of both is well explained by the apostle's allusions. The man is grown up strong and healthy, and has attained such a measure or height as qualifies him for the most respectable place in the ranks of his country.
The child is ignorant, weak, and unsteady, tossed about in the nurse's arms, or whirled round in the giddy sports or mazes of youth; this seems to be the apostle's allusion. Being tossed to and fro, and carried about with every wind of doctrine, refers to some kind of ancient play, but what I cannot absolutely determine; probably to something similar to a top, or to our paper kite.
By the sleight of men - The words εν τη κυβειᾳ refer to the arts used by gamesters, who employ false dice that will always throw up one kind of number, which is that by which those who play with them cannot win.
Cunning craftiness - It is difficult to give a literal translation of the original words: εν πανουργιᾳ προς την μεθοδειαν της πλανης· "By cunning, for the purpose of using the various means of deception." Πανουργια signifies craft and subtlety in general, cheating and imposition: μεθοδεια, from which we have our term method, signifies a wile, a particular sleight, mode of tricking and deceiving; it is applied to the arts which the devil uses to deceive and destroy souls; see Eph 6:11, called there the Wiles of the devil. From this it seems that various arts were used, both by the Greek sophists and the Judaizing teachers, to render the Gospel of none effect, or to adulterate and corrupt it.
Albert Barnes: Notes on the Bible - 1834
4:14: That we henceforth be no more children - In some respects Christians "are" to be like children. They are to be docile, gentle, mild, and free from ambition, pride, and haughtiness; see the notes on Mat 18:2-3. But children have other characteristics besides simplicity and docility. They are often changeable Mat 11:17; they are credulous, and are influenced easily by others, and led astray, In these respects, Paul exhorts the Ephesians to be no longer children but urges them to put on the characteristics Of manhood; and especially to put on the firmness in religious opinion which became maturity of life.
Tossed to and fro - κλυδωνιζόμενοι kludō nizomenoi. This word is taken from waves or billows that are constantly tossed about - in all ages art image of instability of character and purpose.
And carried about with every wind of doctrine - With no firmness; no settled course; no helm. The idea is that of a vessel on the restless ocean, that is tossed about with every varying wind, and that has no settled line of sailing. So many persons are in regard to religious doctrines. They have no fixed views and principles. They hold no doctrines that are settled in their minds by careful and patient examination, and the consequence is, that they yield to every new opinion, and submit to the guidance of every new teacher. The "doctrine" taught here is, that we should have settled religious opinions. We should carefully examine what is truth, and having found it, should adhere to it, and not yield on the coming of every new teacher. We should not, indeed, close our minds against conviction. We should be open to argument, and be willing to follow "the truth" wheRev_er it will lead us. But this state of mind is not inconsistent with having settled opinions, and with being firm in holding them until we are convinced that we are wrong. No man can be useful who has not settled principles. No one who has not such principles can inspire confidence or be happy, and the first aim of every young convert should be to acquire settled views of the truth, and to become firmly grounded in the doctrines of the gospel.
By the sleight of men - The cunning skill "trickery" of people. The word used here - κυβεία kubeia - is from a word (κύβος kubos) meaning a cube or die, and properly means a game at dice. Hence, it means game, gambling; and then anything that turns out by mere chance or hap-hazard - as a game at dice does. It "may" possibly also denote the trick or fraud that is sometimes used in such games; but it seems rather to denote a man's forming his religious opinions by "the throw of a die;" or, in other words, it describes a man whose opinions seem to be the result of mere chance. Anything like casting a die, or like opening the Bible at random to determine a point of duty or doctrine, may come under the description of the apostle here, and would all be opposed to the true mode, that by calm examination of the Bible, and by prayer A man who forms his religious principles by chance, can un" form" them in the same way; and he who has determined his faith by one cast of the die, will be likely to throw them into another form by another. The phrase "the sleight of men" therefore I would render "by the mere chance of people, or as you may happen to find people, one holding this opinion, and the next that, and allowing yourself to be influenced by them without any settled principles."
Cunning craftiness - Deceit, trick, art; see Co2 12:16; Luk 20:23; Co1 3:19; notes, Co2 4:2; Co2 11:3, note.
Whereby they lie in wait to deceive - Literally, "Unto the method of deceit;" that is, in the usual way of deceit. Doddridge, "In every method of deceit." This is the true idea. The meaning is, that people would use plausible pretences, and would, if possible, deceive the professed friends of Christ. Against such we should be on our guard; and not by their arts should our opinion be formed, but by the word of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: no more: Isa 28:9; Mat 18:3, Mat 18:4; Co1 3:1, Co1 3:2, Co1 14:20; Heb 5:12-14
tossed: Act 20:30, Act 20:31; Rom 16:17, Rom 16:18; Co2 11:3, Co2 11:4; Gal 1:6, Gal 1:7, Gal 3:1; Col 2:4-8; Th2 2:2-5; Ti1 3:6, Ti1 4:6, Ti1 4:7; Ti2 1:15, Ti2 2:17, Ti2 2:18, Ti2 3:6-9, Ti2 3:13, Ti2 4:3; Heb 13:9; Pe2 2:1-3; Jo1 2:19, Jo1 2:26, Jo1 4:1
carried: Mat 11:7; Co1 12:2; Jam 1:6, Jam 3:4
by the: Mat 24:11, Mat 24:24; Co2 2:17, Co2 4:2, Co2 11:13-15; Th2 2:9, Th2 2:10; Pe2 2:18; Rev 13:11-14, Rev 19:20
lie: Psa 10:9, Psa 59:3; Mic 7:2; Act 23:21
Geneva 1599
4:14 (9) That we [henceforth] be no more children, (10) tossed to and fro, and carried about with every wind of doctrine, by the (s) sleight of men, [and] (t) cunning craftiness, whereby they lie in wait to deceive;
(9) Between our childhood (that is to say, a very weak state, when we are still wavering) and our perfect age, which we will have at length in another world, there is a mean, that is, our youth, and steady going forward to perfection.
(10) He compares those who do not rest themselves upon the word of God, to little boats which are tossed here and there with the doctrines of men as it were with contrary winds, and in addition forewarns them that it comes to pass not only by the unsteadiness of man's brain, but also by the craftiness of certain ones, who make as it were an art of it.
(s) With those uncertain events which toss men to and fro.
(t) By the deceit of those men who are very well practised in deceiving others.
John Gill
4:14 That we henceforth be no more children,.... Meaning not children of men, for grace does not destroy natural relations; nor children of God, which is a privilege, and always continues; nor indeed children of disobedience, though the saints cease to be such upon conversion; but in such sense children, as they were when first converted, newborn babes, little children: there are some things in which they should be children still, namely, with respect to an ardent and flaming love to God and Christ, and to the saints; and with regard to their eager desire after the sincere milk of the word; and as to pride, malice, envy, evil speakings, guile and hypocrisy; in these things it becomes them to be children: but not in understanding; they should not always remain ignorant, imprudent, or be always fed with milk, and not able to digest meat; nor be unable to go unless led, and be tender and incapable of bearing hardships for Christ and his Gospel, and of defending it, and his cause and interest; but should play the man, and quit themselves as such and be strong, which the Gospel ministry is a means of, and encourages to:
tossed to and fro, and carried about with every wind of doctrine; false doctrine, which may be compared to wind for its lightness and emptiness, and for its swelling and puffing nature, and for the noise and bluster it makes, and for its rapidity and force, with which it sometimes comes and bears all before it, and for its infectiousness, which is the nature of some winds; and to be tossed to and fro, and carried about with it, is expressive of much ignorance and want of a discerning spirit, and implies hesitation, and doubts and scruples, and shows credulity, fickleness, and inconstancy: and which is brought on
by the sleight of men; either through the uncertain and changeable state of things in life; the mind of man is fickle, the life of man is uncertain, and all the affairs of human nature are subject to change, by reason of which men are easily imposed upon; or rather through the tricking arts of false teachers; the word here used is adopted by the Jews into their language, and with them signifies the game at dice (a); and is a gamester at that play, and is interpreted by them, one that steals souls (b), and deceives and corrupts them; and may be filly applied to false teachers, who make use of such like artifices and juggling tricks, to deceive the hearts of the simple, as the others do to cheat men of their money: hence it follows,
and cunning craftiness, whereby they lie in wait to deceive; or "unto the deceitful methods or wiles of the devil", as the Alexandrian copy reads; which not only suggests that their principal end in view is to deceive, but their insidious, private, and secret way of deceiving, and their expertness in it, which they have from the devil; and now the ministration of the Gospel is the best and surest guard and antidote against such fluctuations and deceptions.
(a) T. Bab. Erubin, fol. 82. 1. Misna Roshhashana, c. 1. sect. 8. & Sanhedrin, c. 3. sect 3. (b) T. Bab. Cholin, fol. 91. 2. & Jarchi & Tosephot in ib. & Juchasin, fol. 88. 1.
John Wesley
4:14 Fluctuating to and fro - From within, even when there is no wind. And carried about with every wind - From without; when we are assaulted by others, who are unstable as the wind. By the sleight of men - By their "cogging the dice;" so the original word implies.
Robert Jamieson, A. R. Fausset and David Brown
4:14 Translate, "To the end that"; the aim of the bestowal of gifts stated negatively, as in Eph 4:13 it is stated positively.
tossed to and fro--inwardly, even without wind; like billows of the sea. So the Greek. Compare Jas 1:6.
carried about--with every wind from without.
doctrine--"teaching." The various teachings are the "winds" which keep them tossed on a sea of doubts (Heb 13:9; compare Mt 11:7).
by--Greek, "in"; expressing "the evil atmosphere in which the varying currents of doctrine exert their force" [ELLICOTT].
sleight--literally, "dice playing." The player frames his throws of the dice so that the numbers may turn up which best suit his purpose.
of men--contrasted with Christ (Eph 4:13).
and--Greek, "in."
cunning craftiness, whereby they lie in wait to deceive--Translate as Greek, "craftiness tending to the methodized system of deceit" ("the schemes of error") [ALFORD]. BENGEL takes "deceit," or "error," to stand for "the parent of error," Satan (compare Eph 6:11); referring to his concealed mode of acting.
4:154:15: այլ ճշմարտեալք սիրով՝ աճեցուսցուք ՚ի նա զամենայն, որ է գլո՛ւխ Քրիստոս[4347]. [4347] Ոմանք. Աճեսցուք ՚ի նա զամենայն։ Ուր Ոսկան. ՚Ի նա ամենայնիւ։
15 այլ ճշմարտութեամբ ապրելով սիրոյ մէջ, ամէն բան աճեցնենք նրա՛ մէջ, որ գլուխն է՝ Քրիստոս:
15 Հապա սիրով ճշմարտութեան հետեւելով՝ ամէն բան Անով աճեցնենք որ գլուխ է, այսինքն Քրիստոս.
այլ ճշմարտեալք սիրով` աճեցուսցուք ի նա զամենայն, որ է գլուխ, Քրիստոս:

4:15: այլ ճշմարտեալք սիրով՝ աճեցուսցուք ՚ի նա զամենայն, որ է գլո՛ւխ Քրիստոս[4347].
[4347] Ոմանք. Աճեսցուք ՚ի նա զամենայն։ Ուր Ոսկան. ՚Ի նա ամենայնիւ։
15 այլ ճշմարտութեամբ ապրելով սիրոյ մէջ, ամէն բան աճեցնենք նրա՛ մէջ, որ գլուխն է՝ Քրիստոս:
15 Հապա սիրով ճշմարտութեան հետեւելով՝ ամէն բան Անով աճեցնենք որ գլուխ է, այսինքն Քրիստոս.
zohrab-1805▾ eastern-1994▾ western am▾
4:1515: но истинною любовью все возращали в Того, Который есть глава Христос,
4:15  ἀληθεύοντες δὲ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτὸν τὰ πάντα, ὅς ἐστιν ἡ κεφαλή, χριστός,
4:15. ἀληθεύοντες ( un-secluding-of ) δὲ (moreover) ἐν (in) ἀγάπῃ (unto-an-excessing-off) αὐξήσωμεν (we-might-have-procured) εἰς (into) αὐτὸν (to-it) τὰ (to-the-ones) πάντα , ( to-all ,"ὅς (which) ἐστιν (it-be) ἡ (the-one) κεφαλή, (a-head,"Χριστός, (Anointed,"
4:15. veritatem autem facientes in caritate crescamus in illo per omnia qui est caput ChristusBut doing the truth in charity, we may in all things grow up in him who is the head, even Christ:
15. but speaking truth in love, may grow up in all things into him, which is the head, Christ;
4:15. Instead, acting according to truth in charity, we should increase in everything, in him who is the head, Christ himself.
4:15. But speaking the truth in love, may grow up into him in all things, which is the head, [even] Christ:
But speaking the truth in love, may grow up into him in all things, which is the head, [even] Christ:

15: но истинною любовью все возращали в Того, Который есть глава Христос,
4:15  ἀληθεύοντες δὲ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτὸν τὰ πάντα, ὅς ἐστιν ἡ κεφαλή, χριστός,
4:15. veritatem autem facientes in caritate crescamus in illo per omnia qui est caput Christus
But doing the truth in charity, we may in all things grow up in him who is the head, even Christ:
4:15. Instead, acting according to truth in charity, we should increase in everything, in him who is the head, Christ himself.
4:15. But speaking the truth in love, may grow up into him in all things, which is the head, [even] Christ:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:15: 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.
Albert Barnes: Notes on the Bible - 1834
4:15: But speaking the truth in love - Margin, "being sincere." The translation in the text is correct - literally, "truthing in love" - ἀληθεύοντες alē theuontes. Two things are here to be noted:
(1) The truth is "to be spoken" - the simple, unvarnished truth. This is the way to avoid error, and this is the way to preserve others from error. In opposition to all trick, and art, and cunning, and fraud, and deception, Christians are to speak the simple truth, and nothing but the truth. Every statement which they make should be unvarnished truth; every promise which they make should be true; every representation which they make of the sentiments of others should he simple truth. "Truth is the representation of things as they are;" and there is no virtue that is more valuable in a Christian than the love of simple truth.
(2) the second thing is, that the truth should be spoken "in love." There are other ways of speaking truth. It is sometimes spoken in a harsh, crabby, sour manner, which does nothing but disgust and offend When we state truth to others, it should he with love to their souls, and with a sincere desire to do them good. When we admonish a brother of his faults, it should not be in a harsh and unfeeling manner, but in love. Where a minister pronounces the awful truth of God about depravity, death, the judgment, and future woe, it should be in love. It should not be done in a harsh and repulsive manner; it should not he done as if he rejoiced that people were in danger of hell, or as if he would like to pass the final sentence; it should not be with indifference, or in a tone of superiority. And in like manner, if we go to convince one who is in error, we should approach him in love. We should not dogmatize, or denounce, or deal out anathemas. Such things only repel. "He has done about half his work in convincing another of error who has first convinced him that he loves him;" and if he does not do that, he may argue to the hour of his death and make no progress in convincing him.
May grow up into him - Into Christ; that is, to the stature of a complete man in him.
Which is the head - Eph 1:22 note; Co1 11:3 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: But: Eph 4:25; Zac 8:16; Co2 4:2, Co2 8:8
speaking the truth: or, being sincere, Jdg 16:15; Psa 32:2; Joh 1:47; Rom 12:9; Jam 2:15, Jam 2:16; Pe1 1:22; Jo1 3:18
may: Eph 2:21; Hos 14:5-7; Mal 4:2; Pe1 2:2; Pe2 3:18
which: Eph 1:22, Eph 5:23; Col 1:18, Col 1:19
Geneva 1599
4:15 (11) But speaking the truth in love, may grow up into him in all things, which is the head, [even] Christ:
(11) By earnest affection of the truth and love, we grow up into Christ: for he (being effectual by the ministry of his word, which as the vital Spirit makes alive the whole body in such a way that it nourishes all the limbs of it according to the measure and proportion of each one) quickens and cherishes his Church, which consists of various functions, as of various members, and preserves the need of every one. And from this it follows that neither this body can live without Christ, neither can any man grow up spiritually, who separates himself from the other members.
John Gill
4:15 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.
John Wesley
4:15 Into him - Into his image and Spirit, and into a full union with him.
Robert Jamieson, A. R. Fausset and David Brown
4:15 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).
4:164:16: ուստի ամենայն մարմինն յօդեալ եւ պատշաճեալ ամենայն խաղալեօք տարաբերութեան՝ ըստ ազդեցութեան՝ չափով ըստ իւրաքանչի՛ւր մասին՝ զաճո՛ւմն մարմնոյ գործէ՝ ՚ի շինած անձին իւրոյ սիրով[4348]։[4348] Ոմանք. Տարբերութեան ըստ ազդե՛՛... մարմնոյ գործոյ ՚ի շինուած։
16 Նրանից է կախուած ամբողջ մարմինը, իրար ամրօրէն միացած զանազան յօդերով, այնպէս որ, երբ մարմնի իւրաքանչիւր մասը գործում է ինչպէս որ պէտք է, ամբողջ մարմինը աճում է եւ կառուցւում սիրոյ մէջ:
16 Որմէ բոլոր մարմինը մէկտեղ կազմուած եւ բոլոր յօդուածները իրարու հաղորդուելով կցուած՝ ամէն մէկ մասին չափով ներգործելով՝ սիրով մարմնին աճում կու տայ իրեն շինութեանը համար։
ուստի ամենայն մարմինն յօդեալ եւ պատշաճեալ ամենայն խաղալեօք տարաբերութեան, ըստ ազդեցութեան չափով ըստ իւրաքանչիւր մասին զաճումն մարմնոյ գործէ ի շինած անձին իւրոյ սիրով:

4:16: ուստի ամենայն մարմինն յօդեալ եւ պատշաճեալ ամենայն խաղալեօք տարաբերութեան՝ ըստ ազդեցութեան՝ չափով ըստ իւրաքանչի՛ւր մասին՝ զաճո՛ւմն մարմնոյ գործէ՝ ՚ի շինած անձին իւրոյ սիրով[4348]։
[4348] Ոմանք. Տարբերութեան ըստ ազդե՛՛... մարմնոյ գործոյ ՚ի շինուած։
16 Նրանից է կախուած ամբողջ մարմինը, իրար ամրօրէն միացած զանազան յօդերով, այնպէս որ, երբ մարմնի իւրաքանչիւր մասը գործում է ինչպէս որ պէտք է, ամբողջ մարմինը աճում է եւ կառուցւում սիրոյ մէջ:
16 Որմէ բոլոր մարմինը մէկտեղ կազմուած եւ բոլոր յօդուածները իրարու հաղորդուելով կցուած՝ ամէն մէկ մասին չափով ներգործելով՝ սիրով մարմնին աճում կու տայ իրեն շինութեանը համար։
zohrab-1805▾ eastern-1994▾ western am▾
4:1616: из Которого все тело, составляемое и совокупляемое посредством всяких взаимно скрепляющих связей, при действии в свою меру каждого члена, получает приращение для созидания самого себя в любви.
4:16  ἐξ οὖ πᾶν τὸ σῶμα συναρμολογούμενον καὶ συμβιβαζόμενον διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας κατ᾽ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ ἐν ἀγάπῃ.
4:16. ἐξ (out) οὗ (of-which) πᾶν (all) τὸ (the-one) σῶμα (a-body) συναρμολογούμενον (being-lifting-along-of-fortheed-together-unto) καὶ (and) συνβιβαζόμενον (being-together-effected-to) διὰ (through) πάσης (of-all) ἁφῆς (of-a-fastening) τῆς (of-the-one) ἐπιχορηγίας (of-a-chorus-leading-upon-unto) κατ' (down) ἐνέργειαν (to-a-working-in-of) ἐν (in) μέτρῳ (unto-a-measure) ἑνὸς (of-one) ἑκάστου (of-each) μέρους (of-a-portion) τὴν (to-the-one) αὔξησιν (to-a-procuring) τοῦ (of-the-one) σώματος (of-a-body) ποιεῖται ( it-doeth-unto ) εἰς (into) οἰκοδομὴν (to-a-house-building) ἑαυτοῦ (of-self) ἐν (in) ἀγάπῃ. (unto-an-excessing-off)
4:16. ex quo totum corpus conpactum et conexum per omnem iuncturam subministrationis secundum operationem in mensuram uniuscuiusque membri augmentum corporis facit in aedificationem sui in caritateFrom whom the whole body, being compacted and fitly joined together, by what every joint supplieth, according to the operation in the measure of every part, maketh increase of the body, unto the edifying of itself in charity.
16. from whom all the body fitly framed and knit together through that which every joint supplieth, according to the working in measure of each several part, maketh the increase of the body unto the building up of itself in love.
4:16. For in him, the whole body is joined closely together, by every underlying joint, through the function allotted to each part, bringing improvement to the body, toward its edification in charity.
4:16. From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.
From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love:

16: из Которого все тело, составляемое и совокупляемое посредством всяких взаимно скрепляющих связей, при действии в свою меру каждого члена, получает приращение для созидания самого себя в любви.
4:16  ἐξ οὖ πᾶν τὸ σῶμα συναρμολογούμενον καὶ συμβιβαζόμενον διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας κατ᾽ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ ἐν ἀγάπῃ.
4:16. ex quo totum corpus conpactum et conexum per omnem iuncturam subministrationis secundum operationem in mensuram uniuscuiusque membri augmentum corporis facit in aedificationem sui in caritate
From whom the whole body, being compacted and fitly joined together, by what every joint supplieth, according to the operation in the measure of every part, maketh increase of the body, unto the edifying of itself in charity.
4:16. For in him, the whole body is joined closely together, by every underlying joint, through the function allotted to each part, bringing improvement to the body, toward its edification in charity.
4:16. From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Но христиане, возращая все во Христа, все направляя к Нему, не в себе самих, а в Нем, во Христе, имеют основание для своего роста, можно сказать, растут из Него. Только при помощи и под воздействием Христа возможно гармоническое соединение различных, существующих в Церкви дарований и служений. Связанное таким образом христианское общество растет в любви для собственного созидания, т. е. для того, чтобы дойти до возможного совершенства.
Adam Clarke: Commentary on the Bible - 1831
4:16: From whom the whole body - Dr. Macknight has a just view of this passage, and I cannot express my own in more suitable terms: "The apostle's meaning is, that, as the human body is formed by the union of all the members to each other, under the head, and by the fitness of each member for its own office and place in the body, so the Church is formed by the union of its members under Christ, the head. Farther, as the human body increases till it arrives at maturity by the energy of every part in performing its proper function, and by the sympathy of every part with the whole, so the body or Church of Christ grows to maturity by the proper exercise of the gifts and graces of individuals for the benefit of the whole."
This verse is another proof of the wisdom and learning of the apostle. Not only the general ideas here are anatomical, but the whole phraseology is the same. The articulation of the bones, the composition and action of the muscles, the circulation of the fluids, carrying nourishment to every part, and depositing some in every place, the energy of the system in keeping up all the functions, being particularly introduced, and the whole terminating in the general process of nutrition, increasing the body, and supplying all the waste that had taken place in consequence of labor, etc. Let any medical man, who understands the apostle's language, take up this verse, and he will be convinced that the apostle had all these things in view. I am surprised that some of those who have looked for the discoveries of the moderns among the ancients, have not brought in the apostle's word επιχορηγια , supply, from επιχορηγεω, to lead up, lead along, minister, supply, etc., as some proof that the circulation of the blood was not unknown to St. Paul!
Albert Barnes: Notes on the Bible - 1834
4:16: From whom the whole body - The church, compared with the human body. The idea is, that as the head in the human frame conveys vital influence, rigor, motion, etc., to every part of the body; so Christ is the source of life, and rigor, and energy, and increase to the church. The sense is, "The whole human body is admirably arranged for growth and rigor. Every member and joint contribute to its healthful and harmonious action. One part lends vigor and beauty to another, so that the whole is finely proportioned and admirably sustained. All depend on the head with reference to the most important functions of life, and all derive their vigor from that. So it is in the church. It is as well arranged for growth and vigor as the body is. It is as beautifully organized in its various members and officers as the body is. Everything is designed to he in its proper place, and nothing by the divine arrangement is lacking in its organization, to its perfection. Its officers and its members are, in their places, what the various parts of the body are with reference to the human frame. The church depends on Christ, as the head, to sustain, invigorate, and guide it, as the body is dependent on the head" See this figure carried out to greater length in Co1 12:12-26.
Fitly joined together - The body, whose members are properly united so as to produce the most beauty and vigor. Each member is in the best place, and is properly united to the other members. Let anyone read Paley's Natural Theology, or any work on anatomy, and he will find innumerable instances of the truth of this remark; not only in the proper adjustment and placing of the members, but in the manner in which it is united to the other parts of the body. The foot, for instance, is in its proper place. It should not be where the head or the hand is. The eye is in its proper place. It should not be in the knee or the heel. The mouth, the tongue, the teeth, the lungs, the heart, are in their proper places. No other places would answer the purpose so well. The brain is in its proper place. Anywhere else in the body, it would be subject to compressions and injuries which would soon destroy life. And these parts are as admirably united to file other parts of the body, as they are admirably located. Let anyone examine, for instance, the tendons, nerves, muscles, and bones, by which the "foot" is secured to the body, and by which easy and graceful motion is obtained, and he will be satisfied of the wisdom by which the body is "joined together." How far the "knowledge" of the apostle extended on this point, we have not the means of ascertaining; but all the investigations of anatomists only serve to give increased beauty and force to the general terms which he uses here. All that he says here of the human frame is strictly accurate, and is such language as may be used by an anatomist now, The word which is used here (συναρμολογέω sunarmologeō) means properly to sew together; to fit together; to unite, to make one. It is applied often to musicians, who produce "harmony" of various parts of music. "Passow." The idea of harmony, or appropriate union, is that in the word.
And compacted - συμβιβαζόμενον sumbibazomenon. Tyndale renders this, "knit together in every joint." The word properly means, to make to come together; to join or knit together. It means here that the different parts of the body are "united" and sustained in this manner.
By that which every joint supplieth - Literally, "through every joint of supply;" that is, which affords or ministers mutual aid. The word "joint" hero - ἁφή haphē - (from ἇπτω haptō to fit) - means anything which binds, fastens, secures; find does not refer to the joint in the sense in which we commonly use it, as denoting "the articulation" of the limbs, or the joining of two or more bones; but rather that which "unites or fastens" together the different parts of the frame - the blood vessels, cords, tendons, and muscles. The meaning is, that every such "means of connecting one part of the body with another" ministers nourishment, and that thus the body is sustained. One part is dependent on another; one part derives nourishment from another; and thus all become mutually useful as contributing to the support and harmony of the whole. Thus, it furnishes an illustration of the "connection" in the members of the church, and of the aid which one can render to another.
According to the effectual working - Greek, "According to the energy in the measure of each one part." Tyndale, "According to the operation as every part has its measure." The meaning is, that each part contributes to the production of the whole result, or "labors" for this. This is in proportion to the "measure" of each part; that is, in proportion to its power. Every part labors to produce the great result. No one is idle; none is useless. But, none are overtaxed or overworked. The support demanded and furnished by every part is in exact proportion to its strength. This is a beautiful account of the anatomy of the human frame.
(1) nothing is useless. Every part contributes to the general result - the health, and beauty, and vigor of the system. Not a muscle is useless; not a nerve, not an artery, not a vein. All are employed, and all have an important place, and all contribute "something" to the health and beauty of the whole. So numerous are the bloodvessels, that you cannot perforate the skin anywhere without piercing one; so numerous are the pores of the skin, that a grain of sand will cover thousands of them; so minute the ramifications of the nerves, that wheRev_er the point of a needle penetrates, we feel it; and so numerous the absorbents, that million of them are employed in taking up the chyme of the food, and conveying it to the veins. And yet all are employed - all are useful - all minister life and strength to the whole.
(2) none are overtaxed. They all work according to the "measure" of their strength. Nothing is required of the minutest nerve or blood-vessel which it is not suited to perform; and it will work on for years without exhaustion or decay. So of the church. There is no member so obscure and feeble that he may not contribute something to the welfare of the whole; and no one is required to labor beyond his strength in order to secure the great object. Each one in "his place," and laboring as he should there, will contribute to the general strength and welfare; "out of his place" - like nerves and arteries out of their place, and crossing and recrossing others - he will only embarrass the whole, and disarrange the harmony of the system.
Maketh increase of the body - The body grows in this manner.
Unto the edifying of itself - To building itself up that is, it grows up to a complete stature.
In love - In mutual harmony. This refers to the "body." The meaning is that it seems to be made on the principle of "love." There is no jar, no collision, no disturbance of one part with another. A great number of parts, composed of different substances, and with different functions - bones, and nerves, and muscles, and blood-vessels - are united in one, and live together without collision; and so it should be in the church. Learn, hence:
(1) That no member of the church need be useless, anymore than a minute nerve or blood-vessel in the body need be useless. No matter how obscure the individual may be, he may contribute to the harmony and vigor of the whole,
(2) Every member of the church should contribute something to the prosperity of the whole. He should no more be idle and unemployed than a nerve or a blood-vessel should be in the human system. What would be the effect if the minutest nerves and arteries of the body should refuse to perform their office?. Langour, disease, and death. So it is in the church. The obscurest member may do "something" to destroy the healthful action of the church, and to make its piety languish and die.
(3) there should be union in the church. It is made up of materials which differ much from each other, as the body is made up of bones, and nerves, and muscles. Yet, in the body these are united; and so it should be in the church. There need be no more jarring in the church than in the body; and a jar in the church produces the same effect as would be produced in the body if the nerves and muscles should resist the action of each other, or as if one should be out of its place, and impede the healthful functions of the other.
(4) every member in the church should keep his place, just as every bone, and nerve, and muscle in the human frame should. Every member of the body should be in its right position; the heart, the lungs, the eye, the tongue, should occupy their right place; and every nerve in the system should be laid down just where it is designed to be. If so, all is well If not so, all is deformity, or disorder; just as it, is often in the church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: whom: Eph 4:12; Joh 15:5
fitly: Job 10:10, Job 10:11; Psa 139:15, Psa 139:16; 1Cor. 12:12-28; Col 2:19
the effectual: Eph 3:7; Th1 2:13
edifying: Eph 4:15, Eph 1:4, Eph 3:17; Co1 8:1, Co1 13:4-9, Co1 13:13, Co1 14:1; Gal 5:6, Gal 5:13, Gal 5:14, Gal 5:22; Phi 1:9; Col 2:2; Th1 1:3, Th1 3:12, Th1 4:9, Th1 4:10; Th2 1:3; Ti1 1:5; Pe1 1:22; Jo1 4:16
Geneva 1599
4:16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the (u) effectual working in the measure of every part, maketh (x) increase of the body unto the edifying of itself in (y) love.
(u) Of Christ, who with regard to the soul, empowers all the members.
(x) Such increase as is fit for the body to have.
(y) Charity is the knitting of the limbs together.
John Gill
4:16 From whom the whole body fitly joined gether,.... By which is meant, the church; see Eph 1:23 sometimes it designs all the elect of God in heaven and in earth, but here the church militant, which only can admit of an increase; this body is from Christ, as an head, and the phrase denotes the rise and origin of the church from Christ, her dependence upon him, and union to him, and of its members one to another; she has her being and form, from him, and all her blessings, as her life and light, righteousness and holiness, her grace and strength, her joy, peace, and comfort, her fruitfulness and final perseverance; and her dependence is upon him for subsistence, sustenance, protection and safety, and for grace and glory; and her union to him is very near, strict and close, and indissoluble; and the union between the several members is also very close, and both are very beautiful:
and compacted by that which every joint supplieth, according to the effectual working in the measure of every part. The Alexandrian copy reads, "of every member"; and so the Vulgate Latin, Syriac, and Arabic versions; the author of the union of the members of Christ's body to one another is the Spirit of God, by him they are baptized into one body; the cement or bond of this union is the grace of love wrought in their souls by him; and the means are the word and ordinances, and these convey a supply from Christ the head to every member, suitable to the part it bears in the body, according to the energy of the Spirit, who makes all effectual: and so
maketh increase of the body unto the edifying of itself in love; the increase of the body the church, is either in numbers, when persons are converted and added to it; or in the exercise of grace, under the influence of the Spirit, through the ministration of the word and ordinances; and both these tend to the edifying or building of it up; and nothing is of a more edifying nature to the church than love, which bears the infirmities of the weak, and seeks for, and follows after those things which make for peace and godly edification, 1Cor 8:1.
John Wesley
4:16 From whom the whole mystical body fitly joined together - All the parts being fitted for and adapted to each other, and most exactly harmonizing with the whole. And compacted - Knit and cemented together with the utmost firmness. Maketh increase by that which every joint supplieth - Or by the mutual help of every joint. According to the effectual working in the measure of every member - According as every member in its measure effectually works for the support and growth of the whole. A beautiful allusion to the human body, composed of different joints and members, knit together by various ligaments, and furnished with vessels of communication from the head to every part.
Robert Jamieson, A. R. Fausset and David Brown
4:16 (Col 2:19).
fitly joined together--"being fitly framed together," as in Eph 2:21; all the parts being in their proper position, and in mutual relation.
compacted--implying firm consolidation.
by that which every joint supplieth--Greek, "by means of every joint of the supply"; joined with "maketh increase of the body," not with "compacted." "By every ministering (supplying) joint." The joints are the points of union where the supply passes to the different members, furnishing the body with the materials of its growth.
effectual working-- (Eph 1:19; Eph 3:7). According to the effectual working of grace in each member (or else, rather, "according to each several member's working"), proportioned to the measure of its need of supply.
every part--Greek, "each one part"; each individual part.
maketh increase--Translate, as the Greek is the same as Eph 4:15, "maketh (carrieth on) the growth of the body."
4:174:17: Արդ՝ զայս ասեմ եւ ուխտեմ ՚ի Տէր. մի՛ եւս ձեզ զնոյն օրինակ գնալ, որպէս եւ ա՛յլ հեթանոսք գնան՝ ունայնութեամբ մտաց իւրեանց.
17 Արդ, այս բանն եմ ասում եւ վկայում Տիրոջով. դուք այլեւս չընթանաք այնպէս, ինչպէս որ այլ հեթանոսներն են ընթանում իրենց մտքի ունայնութեամբ.
17 Ուստի կ’ըսեմ ու Տէրոջմով կը վկայեմ, որ դուք անգամ մըն ալ այնպէս չքալէք, ինչպէս ուրիշ հեթանոսներ կը քալեն իրենց մտքին ունայնութեանը մէջ.
Արդ զայս ասեմ եւ ուխտեմ ի Տէր, մի՛ եւս ձեզ զնոյն օրինակ գնալ որպէս եւ այլ հեթանոսք գնան ունայնութեամբ մտաց իւրեանց:

4:17: Արդ՝ զայս ասեմ եւ ուխտեմ ՚ի Տէր. մի՛ եւս ձեզ զնոյն օրինակ գնալ, որպէս եւ ա՛յլ հեթանոսք գնան՝ ունայնութեամբ մտաց իւրեանց.
17 Արդ, այս բանն եմ ասում եւ վկայում Տիրոջով. դուք այլեւս չընթանաք այնպէս, ինչպէս որ այլ հեթանոսներն են ընթանում իրենց մտքի ունայնութեամբ.
17 Ուստի կ’ըսեմ ու Տէրոջմով կը վկայեմ, որ դուք անգամ մըն ալ այնպէս չքալէք, ինչպէս ուրիշ հեթանոսներ կը քալեն իրենց մտքին ունայնութեանը մէջ.
zohrab-1805▾ eastern-1994▾ western am▾
4:1717: Посему я говорю и заклинаю Господом, чтобы вы более не поступали, как поступают прочие народы, по суетности ума своего,
4:17  τοῦτο οὗν λέγω καὶ μαρτύρομαι ἐν κυρίῳ, μηκέτι ὑμᾶς περιπατεῖν καθὼς καὶ τὰ ἔθνη περιπατεῖ ἐν ματαιότητι τοῦ νοὸς αὐτῶν,
4:17. Τοῦτο (To-the-one-this) οὖν (accordingly) λέγω (I-forth) καὶ (and) μαρτύρομαι ( I-witness ) ἐν (in) κυρίῳ, (unto-Authority-belonged,"μηκέτι (lest-if-to-a-one) ὑμᾶς (to-ye) περιπατεῖν (to-tread-about-unto) καθὼς (down-as) καὶ (and) τὰ (the-ones) ἔθνη (nations) περιπατεῖ (it-treadeth-about-unto) ἐν (in) ματαιότητι (unto-a-folly-belongness) τοῦ (of-the-one) νοὸς (of-a-mind) αὐτῶν, (of-them,"
4:17. hoc igitur dico et testificor in Domino ut iam non ambuletis sicut gentes ambulant in vanitate sensus suiThis then I say and testify in the Lord: That henceforward you walk not as also the Gentiles walk in the vanity of their mind:
17. This I say therefore, and testify in the Lord, that ye no longer walk as the Gentiles also walk, in the vanity of their mind,
4:17. And so, I say this, and I testify in the Lord: that from now on you should walk, not as the Gentiles also walk, in the vanity of their mind,
4:17. This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind,
This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind:

17: Посему я говорю и заклинаю Господом, чтобы вы более не поступали, как поступают прочие народы, по суетности ума своего,
4:17  τοῦτο οὗν λέγω καὶ μαρτύρομαι ἐν κυρίῳ, μηκέτι ὑμᾶς περιπατεῖν καθὼς καὶ τὰ ἔθνη περιπατεῖ ἐν ματαιότητι τοῦ νοὸς αὐτῶν,
4:17. hoc igitur dico et testificor in Domino ut iam non ambuletis sicut gentes ambulant in vanitate sensus sui
This then I say and testify in the Lord: That henceforward you walk not as also the Gentiles walk in the vanity of their mind:
4:17. And so, I say this, and I testify in the Lord: that from now on you should walk, not as the Gentiles also walk, in the vanity of their mind,
4:17. This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-32: Ап. убеждает читателей вести новую, не похожую на их прежнюю, жизнь. У них теперь совершенно другой идеал, чем в язычестве - именно Христос. При этом Ап. обозначает и различные мелкие преступления против христианской морали, какие очевидно имели место в Ефесской церкви.

17-19: Прежняя жизнь, какую вели Ефесяне, будучи язычниками, была очень печальна. - По суетности ума своего. Умственная способность их была обращена на служение суете, ничтожеству (намек на ничтожество языческих богов ср. Рим I:18: и сл. ). - Будучи помрачены в разуме, т. е. у них помрачился орган нравственного сознания (ср. 1Пет. I:13: и Рим I:21-22), и они перестали ясно видеть цель жизни. Отчуждены... ср. II:12. - По причине их невежества, т. е. причиною их умственного помрачения было неведение о Боге, в котором однако они были виновны сами (ср. Рим I:19). - И ожесточения сердца их. Это ожесточение или полное притупление нравственного чувства является причиною их богоотчужденного образа жизни, их нравственного развращения. - Дошедши до беcчувствия... Ближе изображая это нравственное притупление, Ап. говорит, что язычники потеряли способность чувствовать боль или скорбь при виде того позора, в каком они находились под действием своих пороков, и потому предались полной распущенности. Притом они не могли остановиться в своем падении и хотели непременно сделать разные безнравственные поступки (нечистоту). - С ненасытимостью - точнее: с одновременно владевшим ими корыстолюбием (en pleonexia). Для роскошной жизни необходимо постоянно увеличивать свои денежные средства. И действительно, язычники стремились во что бы то ни стало увеличивать свои капиталы, которые и шли на разные их прихоти.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Exhortation to Purity and Holiness; Cautions against Sin; Against Grieving the Spirit.A. D. 61.
17 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, 18 Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: 19 Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness. 20 But ye have not so learned Christ; 21 If so be that ye have heard him, and have been taught by him, as the truth is in Jesus: 22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; 23 And be renewed in the spirit of your mind; 24 And that ye put on the new man, which after God is created in righteousness and true holiness. 25 Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another. 26 Be ye angry, and sin not: let not the sun go down upon your wrath: 27 Neither give place to the devil. 28 Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. 29 Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. 30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. 31 Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: 32 And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.

The apostle having gone through his exhortation to mutual love, unity, and concord, in the foregoing verses, there follows in these an exhortation to Christian purity and holiness of heart and life, and that both more general (v. 17-24) and in several particular instances, v. 25-32. This is solemnly introduced: "This I say therefore, and testify in the Lord; that is, seeing the matter is as above described, seeing you are members of Christ's body and partakers of such gifts, this I urge upon your consciences, and bear witness to as your duty in the Lord's name, and by virtue of the authority I have derived from him." Consider,

I. The more general exhortation to purity and holiness of heart and life.

1. It begins thus, "That you henceforth walk not as other Gentiles walk--that for the time to come you do not live, and behave yourselves, as ignorant and unconverted heathens do, who are wholly guided by an understanding employed about vain things, their idols and their worldly possessions, things which are no way profitable to their souls, and which will deceive their expectations." Converted Gentiles must not live as unconverted Gentiles do. Though they live among them, they must not live like them. Here,

(1.) The apostle takes occasion to describe the wickedness of the Gentile world, out of which regenerate Christians were snatched as brands out of the burning. [1.] Their understandings were darkened, v. 18. They were void of all saving knowledge; yea, ignorant of many things concerning God which the light of nature might have taught them. They sat in darkness, and they loved it rather than light: and by their ignorance they were alienated from the life of God. They were estranged from, and had a dislike and aversion to, a life of holiness, which is not only that way of life which God requires and approves, and by which we live to him, but which resembles God himself, in his purity, righteousness, truth, and goodness. Their wilful ignorance was the cause of their estrangement from this life of God, which begins in light and knowledge. Gross and affected ignorance is destructive to religion and godliness. And what was the cause of their being thus ignorant? It was because of the blindness or the hardness of their heart. It was not because God did not make himself known to them by his works, but because they would not admit the instructive rays of the divine light. They were ignorant because they would be so. Their ignorance proceeded from their obstinacy and the hardness of their hearts, their resisting the light and rejecting all the means of illumination and knowledge. [2.] Their consciences were debauched and seared: Who being past feeling, v. 19. They had no sense of their sin, nor of the misery and danger of their case by means of it; whereupon they gave themselves over unto lasciviousness. They indulged themselves in their filthy lusts; and, yielding themselves up to the dominion of these, they became the slaves and drudges of sin and the devil, working all uncleanness with greediness. They made it their common practice to commit all sorts of uncleanness, and even the most unnatural and monstrous sins, and that with insatiable desires. Observe, When men's consciences are once seared, there are no bounds to their sins. When they set their hearts upon the gratification of their lusts, what can be expected but the most abominable sensuality and lewdness, and that their horrid enormities will abound? This was the character of the Gentiles; but,

(2.) These Christians must distinguish themselves from such Gentiles: You have not so learned Christ, v. 20. It may be read, But you not so; you have learned Christ. Those who have learned Christ are saved from the darkness and defilement which others lie under; and, as they know more, they are obliged to live in a better manner than others. It is a good argument against sin that we have not so learned Christ. Learn Christ! Is Christ a book, a lesson, a way, a trade? The meaning is, "You have not so learned Christianity--the doctrines of Christ and the rules of life prescribed by him. Not so as to do as others do. If so be, or since, that you have heard him (v. 21), have heard his doctrine preached by us, and have been taught by him, inwardly and effectually, by his Spirit." Christ is the lesson; we must learn Christ: and Christ is the teacher; we are taught by him. As the truth is in Jesus. This may be understood two ways: either, "You have been taught the real truth, as held forth by Christ himself, both in his doctrine and in his life." Or thus, "The truth has made such an impression on your hearts, in your measure, as it did upon the heart of Jesus." The truth of Christ then appears in its beauty and power, when it appears as in Jesus.

2. Another branch of the general exhortation follows in those words, That you put off, concerning the former conversation, the old man, &c., v. 22-24. "This is a great part of the doctrine which has been taught you, and which you have learned." Here the apostle expresses himself in metaphors taken from garments. The principles, habits, and dispositions of the soul must be changed, before there can be a saving change of the life. There must be sanctification, which consists of these two things:-- (1.) The old man must be put off. The corrupt nature is called a man, because, like the human body, it consists of divers parts, mutually supporting and strengthening one another. It is the old man, as old Adam, from whom we derive it. It is bred in the bone, and we brought it into the world with us. It is subtle as the old man; but in all God's saints decaying and withering as an old man, and ready to pass away. It is said to be corrupt; for sin in the soul is the corruption of its faculties: and, where it is not mortified, it grows daily worse and worse, and so tends to destruction. According to the deceitful lusts. Sinful inclinations and desires are deceitful lusts: they promise men happiness, but render them more miserable, and if not subdued and mortified betray them into destruction. These therefore must be put off as an old garment that we should be ashamed to be seen in: they must be subdued and mortified. These lusts prevailed against them in their former conversation, that is, during their state of unregeneracy and heathenism. (2.) The new man must be put on. It is not enough to shake off corrupt principles, but we must be actuated by gracious ones. We must embrace them, espouse them, and get them written on our hearts: it is not enough to cease to do evil, but we must learn to do well. "Be renewed in the spirit of your mind (v. 23); that is, use the proper and prescribed means in order to have the mind, which is a spirit, renewed more and more." And that you put on the new man, v. 24. By the new man is meant the new nature, the new creature, which is actuated by a new principle, even regenerating grace, enabling a man to lead a new life, that life of righteousness and holiness which Christianity requires. This new man is created, or produced out of confusion and emptiness, by God's almighty power, whose workmanship it is, truly excellent and beautiful. After God, in imitation of him, and in conformity to that grand exemplar and pattern. The loss of God's image upon the soul was both the sinfulness and misery of man's fallen state; and that resemblance which it bears to God is the beauty, the glory, and the happiness, of the new creature. In righteousness towards men, including all the duties of the second table; and in holiness towards God, signifying a sincere obedience to the commands of the first table; true holiness in opposition to the outward and ceremonial holiness of the Jews. We are said to put on this new man when, in the use of all God's appointed means, we are endeavouring after this divine nature, this new creature. This is the more general exhortation to purity and holiness of heart and life.

II. The apostle proceeds to some things more particular. Because generals are not so apt to affect, we are told what are those particular limbs of the old man that must be mortified, those filthy rags of the old nature that must be put off, and what are the peculiar ornaments of the new man wherewith we should adorn our Christian profession. 1. Take heed of lying, and be ever careful to speak the truth (v. 25): "Wherefore, since you have been so well instructed in your duty, and are under such obligations to discharge it, let it appear, in your future behaviour and conduct, that there is a great and real change wrought in you, particularly by putting away lying." Of this sin the heathen were very guilty, affirming that a profitable lie was better than a hurtful truth; and therefore the apostle exhorts them to cease from lying, from every thing that is contrary to truth. This is a part of the old man that must be put off; and that branch of the new man that must be put on in opposition to it is speaking the truth in all our converse with others. It is the character of God's people that they are children who will not lie, who dare not lie, who hate and abhor lying. All who have grace make conscience of speaking the truth, and would not tell a deliberate lie for the greatest gain and benefit to themselves. The reason here given for veracity is, We are members one of another. Truth is a debt we owe to one another; and, if we love one another, we shall not deceive nor lie one to another. We belong to the same society or body, which falsehood or lying tends to dissolve; and therefore we should avoid it, and speak truth. Observe, Lying is a very great sin, a peculiar violation of the obligations which Christians are under, and very injurious and hurtful to Christian society. 2. "Take heed of anger and ungoverned passions. Be you angry, and sin not," v. 26. This is borrowed from the LXX. translation of Ps. iv. 4, where we render it, Stand in awe, and sin not. Here is an easy concession; for as such we should consider it, rather than as a command. Be you angry. This we are apt enough to be, God knows: but we find it difficult enough to observe the restriction, and sin not. "If you have a just occasion to be angry at any time, see that it be without sin; and therefore take heed of excess in your anger." If we would be angry and not sin (says one), we must be angry at nothing but sin; and we should be more jealous for the glory of God than for any interest or reputation of our own. One great and common sin in anger is to suffer it to burn into wrath, and then to let it rest; and therefore we are here cautioned against that. "If you have been provoked and have had your spirits greatly discomposed, and if you have bitterly resented any affront that has been offered, before night calm and quiet your spirits, be reconciled to the offender, and let all be well again: Let not the sun go down upon your wrath. If it burn into wrath and bitterness of spirit, O see to it that you suppress it speedily." Observe, Though anger in itself is not sinful, yet there is the upmost danger of its becoming so if it be not carefully watched and speedily suppressed. And therefore, though anger may come into the bosom of a wise man, it rests only in the bosom of fools. Neither give place to the devil, v. 27. Those who persevere in sinful anger and in wrath let the devil into their hearts, and suffer him to gain upon them, till he bring them to malice, mischievous machinations, &c. "Neither give place to the calumniator, or the false accuser" (so some read the words); that is, "let your ears be deaf to whisperers, talebearers, and slanderers." 3. We are here warned against the sin of stealing, the breach of the eighth commandment, and advised to honest industry and to beneficence: Let his that stole steal no more, v. 28. It is a caution against all manner of wrong-doing, by force or fraud. "Let those of you who, in the time of your gentilism, have been guilty of this enormity, be no longer guilty of it." But we must not only take heed of the sin, but conscientiously abound in the opposite duty: not only not steal, but rather let him labour, working with his hands the thing that is good. Idleness makes thieves. So Chrysostom, To gar kleptein argias estin.--Stealing is the effect of idleness. Those who will not work, and who are ashamed to beg, expose themselves greatly to temptations to thievery. Men should therefore be diligent and industrious, not in any unlawful way, but in some honest calling: Working the thing which is good. Industry, in some honest way, will keep people out of temptation of doing wrong. But there is another reason why men ought to be industrious, namely, that they may be capable of doing some good, as well as that they may be preserved from temptation: That he may have to give to him that needeth. They must labour not only that they may live themselves, and live honestly, but they may distribute for supplying the wants of others. Observe, Even those who get their living by their labour should be charitable out of their little to those who are disabled for labour. So necessary and incumbent a duty is it to be charitable to the poor that even labourers and servants, and those who have but little for themselves, must cast their mite into the treasury. God must have his dues and the poor are his receivers. Observe further, Those alms that are likely to be acceptable to God must not be the produce of unrighteousness and robbery, but of honesty and industry. God hates robbery for burnt-offerings. 4. We are here warned against corrupt communication; and directed to that which is useful and edifying, v. 29. Filthy and unclean words and discourse are poisonous and infectious, as putrid rotten meat: they proceed from and prove a great deal of corruption in the heart of the speaker, and tend to corrupt the minds and manners of others who hear them; and therefore Christians should beware of all such discourse. It may be taken in general for all that which provokes the lusts and passions of others. We must not only put off corrupt communications, but put on that which is good to the use of edifying. The great use of speech is to edify those with whom we converse. Christians should endeavour to promote a useful conversation: that it may minister grace unto the hearers; that it may be good for, and acceptable to, the hearers, in the way of information, counsel, pertinent reproof, or the like. Observe, It is the great duty of Christians to take care that they offend not with their lips, and that they improve discourse and converse, as much as may be, for the good of others. 5. Here is another caution against wrath and anger, with further advice to mutual love and kindly dispositions towards each other, v. 31, 32. By bitterness, wrath, and anger, are meant violent inward resentment and displeasure against others: and, by clamour, big words, loud threatenings, and other intemperate speeches, by which bitterness, wrath, and anger, vent themselves. Christians should not entertain these vile passions in their hearts not be clamorous with their tongues. Evil speaking signifies all railing, reviling, and reproachful speeches, against such as we are angry with. And by malice we are to understand that rooted anger which prompts men to design and to do mischief to others. The contrary to all this follows: Be you kind one to another. This implies the principle of love in the heart, and the outward expressions of it, in an affable, humble, courteous behaviour. It becomes the disciples of Jesus to be kind one to another, as those who have learned, and would teach, the art of obliging. Tender-hearted; that is, merciful, and having tender sense of the distresses and sufferings of others, so as to be quickly moved to compassion and pity. Forgiving one another. Occasions of difference will happen among Christ's disciples; and therefore they must be placable, and ready to forgive, therein resembling God himself, who for Christ's sake hath forgiven them, and that more than they can forgive one another. Note, With God there is forgiveness; and he forgives sin for the sake of Jesus Christ, and on account of that atonement which he has made to divine justice. Note again, Those who are forgiven of God should be of a forgiving spirit, and should forgive even as God forgives, sincerely and heartily, readily and cheerfully, universally and for ever, upon the sinner's sincere repentance, as remembering that they pray, Forgive us our trespasses, as we forgive those who trespass against us. Now we may observe concerning all these particulars that the apostle has insisted on that they belong to the second table, whence Christians should learn the strict obligations they are under to the duties of the second table, and that he who does not conscientiously discharge them can never fear nor love God in truth and in sincerity, whatever he may pretend to.

In the midst of these exhortations and cautions the apostle interposes that general one, And grieve not the Holy Spirit of God, v. 30. By looking to what precedes, and to what follows, we may see what it is that grieves the Spirit of God. In the previous verses it is intimated that all lewdness and filthiness, lying, and corrupt communications that stir up filthy appetites and lusts, grieve the Spirit of God. In what follows it is intimated that those corrupt passions of bitterness, and wrath, and anger, and clamour, and evil speaking, and malice, grieve this good Spirit. By this we are not to understand that this blessed Being could properly be grieved or vexed as we are; but the design of the exhortation is that we act not towards him in such a manner as is wont to be grievous and disquieting to our fellow-creatures: we must not do that which is contrary to his holy nature and his will; we must not refuse to hearken to his counsels, nor rebel against his government, which things would provoke him to act towards us as men are wont to do towards those with whom they are displeased and grieved, withdrawing themselves and their wonted kindness from such, and abandoning them to their enemies. O provoke not the blessed Spirit of God to withdraw his presence and his gracious influences from you! It is a good reason why we should not grieve him that by him we are sealed unto the day of redemption. There is to be a day of redemption; the body is to be redeemed from the power of the grave at the resurrection-day, and then God's people will be delivered from all the effects of sin, as well as from all sin and misery, which they are not till rescued out of the grave: and then their full and complete happiness commences. All true believers are sealed to that day. God has distinguished them from others, having set his mark upon them; and he gives them the earnest and assurance of a joyful and glorious resurrection; and the Spirit of God is the seal. Wherever that blessed Spirit is as a sanctifier, he is the earnest of all the joys and glories of the redemption-day; and we should be undone should God take away his Holy Spirit from us.
Adam Clarke: Commentary on the Bible - 1831
4:17: Walk not as other Gentiles walk - Ye are called to holiness by the Gospel, the other Gentiles have no such calling; walk not as they walk. In this and the two following verses the apostle gives a most awful account of the conduct of the heathens who were without the knowledge of the true God. I shall note the particulars.
1. They walked in the vanity of their mind, εν ματαιοτητι του νοος αὑτων· In the foolishness of their mind; want of genuine wisdom is that to which the apostle refers, and it was through this that the Gentiles became addicted to every species of idolatry; and they fondly imagined that they could obtain help from gods which were the work of their own hands! Here their foolishness was manifested.
Albert Barnes: Notes on the Bible - 1834
4:17: This I say therefore, and testify in the Lord - I bear witness in the name of the Lord Jesus, or ministering by his authority. The object of this is, to exhort them to walk worthy of their high calling, and to adorn the doctrine of the Saviour. With this view, he reminds them of what they were before they were converted, and of the manner in which the pagan around them lived.
That ye henceforth walk not - That you do not henceforth live - the Christian life being often in the Scriptures compared to a journey.
As other Gentiles walk - This shows that probably the mass of converts in the church at Ephesus were from among the pagan, and Paul regarded them as Gentile converts. Or it may be that he here addressed himself more particularly to that portion of the church, as especially needing his admonition and care.
In the vanity of their mind - In the way of folly, or in mental folly. What he means by this he specifies in the following verses. The word "vanity" in the Scriptures means more than mere "emptiness." It denotes moral wrong, being applied usually to those who worshipped vain idols, and then those who were alienated from the "true" God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: I say: Co1 1:12, Co1 15:50; Co2 9:6; Gal 3:17; Col 2:4
testify: Neh 9:29, Neh 9:30, Neh 13:15; Jer 42:19; Act 2:40, Act 18:5, Act 20:21; Gal 5:3; Th1 4:6
in the: Th1 4:1, Th1 4:2; Ti1 5:21, Ti1 6:13; Ti2 4:1
that ye: Eph 1:22, Eph 2:1-3, Eph 5:3-8; Rom 1:23-32; Co1 6:9-11; Gal 5:19-21; Col 3:5-8; Pe1 4:3, Pe1 4:4
in the: Psa 94:8-11; Act 14:15
Geneva 1599
4:17 (12) This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the (z) vanity of their mind,
(12) He descends to the fruits of Christian doctrine, and reasons first upon the principles of conduct and actions, setting down a most grave comparison between the children of God, and those who are not regenerated. For in these men all the powers of the mind are corrupted, and their mind is given to vanity, and their senses are darkened with most gross mistiness, and their affections are so accustomed by little and little to wickedness, that at length they run headlong into all uncleanness, being utterly destitute of all judgment.
(z) If the noblest parts of the soul are corrupted, what is man but solely corruption?
John Gill
4:17 This I say therefore and testify in the Lord,.... These words may be considered either as an assertion, and so a testimonial of the different walk and conversation of the saints at Ephesus, from the rest of the Gentiles; or as an exhortation in the name of the Lord to such a walk, the apostle here returning to what he stirs them up to in Eph 4:1
that ye henceforth walk not as other Gentiles walk, in the vanity of their mind; every natural man walks in a vain show; the mind of man is vain, and whoever walk according to the dictates of it, must walk vainly: the phrase is expressive of the emptiness of the mind; it being naturally destitute of God, of the knowledge, fear, and grace of God; and of Jesus Christ, of the knowledge of him, faith in him, and love to him; and of the Spirit and his graces; and it also points at the instability and changeableness of the human mind, in which sense man at his best estate was altogether vanity; as also the folly, falsehood, and wickedness of it in his fallen state: and the mind discovers its vanity in its thoughts and imaginations, which are vain and foolish; in the happiness it proposes to itself, which lies in vain things, as worldly riches, honours, &c. and in the ways and means it takes to obtain it, and in words and actions; and the Gentiles showed the vanity of their minds in their vain philosophy and curious inquiries into things, and in their polytheism and idolatry: to walk herein, is to act according to the dictates of a vain and carnal mind; and it denotes a continued series of sinning, or a vain conversation maintained, a progress and obstinate persisting therein with pleasure: now God's elect before conversion walked as others do, but when they are converted their walk and conversation is not, at least it ought not to be, like that of others: the Alexandrian copy, and some others, the Vulgate Latin and Ethiopic versions, leave out the word "other", and only read, "as the Gentiles", &c.
John Wesley
4:17 This therefore I say - He returns thither where he begun, Eph 4:1. And testify in the Lord - In the name and by the authority of the Lord Jesus. In the vanity of their mind - Having lost the knowledge of the true God, Rom 1:21. This is the root of all evil walking.
Robert Jamieson, A. R. Fausset and David Brown
4:17 therefore--resuming the exhortation which he had begun with, "I therefore beseech you that ye walk worthy," &c. (Eph 4:1).
testify in the Lord--in whom (as our element) we do all things pertaining to the ministry (Th1 4:1 [ALFORD]; Rom 9:1).
henceforth . . . not--Greek, "no longer"; resumed from Eph 4:14.
other--Greek, "the rest of the Gentiles."
in the vanity, &c.--as their element: opposed to "in the Lord." "Vanity of mind" is the waste of the rational powers on worthless objects, of which idolatry is one of the more glaring instances. The root of it is departure from the knowledge of the true God (Eph 4:18-19; Rom 1:21; Th1 4:5).
4:184:18: որոց խաւարեա՛լ են սիրտք իւրեանց, եւ օտարացեա՛լ են ՚ի կենաց անտի Աստուծոյ, վասն տգիտութեանն որ է ՚ի նոսա, վասն կուրութեա՛ն սրտից իւրեանց[4349]։ [4349] Ոմանք. Վասն տգիտութեան... վասն կուրութեանն։
18 նրանց մտքերը մթագնուած են, եւ իրենք օտարացած են Աստծու կեանքից՝ իրենց մէջ եղած տգիտութեան պատճառով, որն իրենց սրտի կուրութեան հետեւանքն է:
18 Որոնց իմացականութիւնը խաւարած է ու օտարացած են Աստուծոյ կեանքէն, իրենց մէջ եղած տգիտութեան պատճառով եւ իրենց սրտին կուրութեանը* համար.
որոց խաւարեալ են սիրտք իւրեանց, եւ օտարացեալ են ի կենաց անտի Աստուծոյ վասն տգիտութեանն որ է ի նոսա, վասն կուրութեան սրտից իւրեանց:

4:18: որոց խաւարեա՛լ են սիրտք իւրեանց, եւ օտարացեա՛լ են ՚ի կենաց անտի Աստուծոյ, վասն տգիտութեանն որ է ՚ի նոսա, վասն կուրութեա՛ն սրտից իւրեանց[4349]։
[4349] Ոմանք. Վասն տգիտութեան... վասն կուրութեանն։
18 նրանց մտքերը մթագնուած են, եւ իրենք օտարացած են Աստծու կեանքից՝ իրենց մէջ եղած տգիտութեան պատճառով, որն իրենց սրտի կուրութեան հետեւանքն է:
18 Որոնց իմացականութիւնը խաւարած է ու օտարացած են Աստուծոյ կեանքէն, իրենց մէջ եղած տգիտութեան պատճառով եւ իրենց սրտին կուրութեանը* համար.
zohrab-1805▾ eastern-1994▾ western am▾
4:1818: будучи помрачены в разуме, отчуждены от жизни Божией, по причине их невежества и ожесточения сердца их.
4:18  ἐσκοτωμένοι τῇ διανοίᾳ ὄντες, ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ, διὰ τὴν ἄγνοιαν τὴν οὗσαν ἐν αὐτοῖς, διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν,
4:18. ἐσκοτωμένοι ( having-had-come-to-be-en-obscured ) τῇ (unto-the-one) διανοίᾳ (unto-a-considering-through-unto) ὄντες , ( being ," ἀπηλλοτριωμένοι ( having-had-come-to-be-en-other-belonged-off ) τῆς (of-the-one) ζωῆς (of-a-lifing) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"διὰ (through) τὴν (to-the-one) ἄγνοιαν (to-an-un-considering-unto) τὴν (to-the-one) οὖσαν (to-being) ἐν (in) αὐτοῖς, (unto-them,"διὰ (through) τὴν (to-the-one) πώρωσιν (to-callousing) τῆς (of-the-one) καρδίας (of-a-heart) αὐτῶν, (of-them,"
4:18. tenebris obscuratum habentes intellectum alienati a vita Dei per ignorantiam quae est in illis propter caecitatem cordis ipsorumHaving their understanding darkened: being alienated from the life of God through the ignorance that is in them, because of the blindness of their hearts.
18. being darkened in their understanding, alienated from the life of God because of the ignorance that is in them, because of the hardening of their heart;
4:18. having their intellect obscured, being alienated from the life of God, through the ignorance that is within them, because of the blindness of their hearts.
4:18. Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:
Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:

18: будучи помрачены в разуме, отчуждены от жизни Божией, по причине их невежества и ожесточения сердца их.
4:18  ἐσκοτωμένοι τῇ διανοίᾳ ὄντες, ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ, διὰ τὴν ἄγνοιαν τὴν οὗσαν ἐν αὐτοῖς, διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν,
4:18. tenebris obscuratum habentes intellectum alienati a vita Dei per ignorantiam quae est in illis propter caecitatem cordis ipsorum
Having their understanding darkened: being alienated from the life of God through the ignorance that is in them, because of the blindness of their hearts.
4:18. having their intellect obscured, being alienated from the life of God, through the ignorance that is within them, because of the blindness of their hearts.
4:18. Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:18: 2. Having the understanding darkened - This is the second instance alleged by the apostle of the degradation of the Gentiles. Having no means of knowledge, the heart, naturally dark, became more and more so by means of habitual transgression; every thing in the Gentile system having an immediate tendency to blind the eyes and darken the whole soul.
3. Being alienated from the life of God - The original design of God was to live in man; and the life of God in the soul of man was that by which God intended to make man happy, and without which true happiness was never found by any human spirit: from this through the ignorance that was in them, δια την αγνοιαν την ουσαν, through the substantial or continually existing ignorance, which there was nothing to instruct, nothing to enlighten; for the most accurate writings of their best philosophers left them entirely ignorant of the real nature of God. And if they had no correct knowledge of the true God they could have no religion; and if no religion, no morality. Their moral state became so wretched that they are represented as abhorring every thing spiritual and pure, for this is the import of the word απηλλοτριωμενοι (which we translate alienated) in some of the best Greek writers. They abhorred every thing that had a tendency to lay any restraint on their vicious passions and inclinations.
4. Blindness of their heart - Δια την πωρωσιν· Because of the callousness of their hearts. Callous signifies a thickening of the outward skin of any particular part, especially on the hands and feet, by repeated exercise or use, through which such parts are rendered insensible. This may be metaphorically applied to the conscience of a sinner, which is rendered stupid and insensible by repeated acts of iniquity.
Albert Barnes: Notes on the Bible - 1834
4:18: Having the understanding darkened - That is, because they were alienated from the true God, and particularly because of "the blindness of their hearts." The apostle does not say that this was a "judicial" darkening of the understanding; or that they might not have perceived the truth; or that they had no ability to understand it. He speaks of a simple and well-known fact - a fact that is seen now as well as then that the understanding becomes darkened by indulgence in sin. A man who is intemperate, has no just views of the government of the appetites. A man who is unchaste, has no perception of the loveliness of purity. A man who is avaricious or covetous, has no just views of the beauty of benevolence. A man who indulges in low vices, will weaken his mental powers, and render himself incapable of intellectual effort. Indulgence in vice destroys the intellect as well as the body, and unfits a man to appreciate the truth of a proposition in morals, or in mathematics, or the beauty of a poem, as well as the truth and beauty of religion.
Nothing is more obvious than that indulgence in sin weakens the mental powers, and renders them unfit for high intellectual effort. This is seen all over the pagan world now - in the stolid, stupid mind; the perverted moral sense; the incapacity for profound or protracted mental effort, as really as it was among the pagans to whom Paul preached. The missionary who goes among the pagan has almost to create an "intellect" as well as a "conscience," before the gospel will make an impression. It is seen, too, in all the intellect of the bar, the senate, the pulpit, and the medical profession, that is ruined by intemperance, and in the intellect of multitudes of young men wasted by licentiousness and drunkenness. I know that under the influence of ambition and stimulating drinks, the intellect may seem to put forth unnatural efforts, and to glow with an intensity nowhere else seen. But it "soon burns out" - and the wastes of such an intellect become soon like the hardened scoriae of the volcano, or the cinders of the over-heated furnace. Learn hence, that if a man wishes to be blessed with a clear understanding, he should he a "good man." He who wishes a mind well balanced and clear, should fear and love God; and had Christianity done no other good on earth than to elevate the "intellect" of mankind, it would have been the richest blessing which has ever been vouchsafed to the race. It follows, too, that as man has debased his "understanding" by sin, it is needful to make an exertion to elevate it again: and hence a large part of the efforts to save people must consist in patient "instruction." Hence, the necessity of schools at missionary stations.
Being alienated - see the notes on Eph 2:12.
From the life of God - From a life "like" that of God, or a life of which he is the source and author. The meaning is, that they lived a life which was "unlike" God, or which he could not approve. Of the truth of this in regard to the pagan everywhere, there can be no doubt; see the notes on Rom. 1.
Through the ignorance that is in them - The ignorance of the true God, and of what constituted virtue; compare notes on Rom 1:20-23.
Because of the blindness of their heart - Margin, "hardness." Hardness is a better word. It is a better translation of the Greek; and it better accords with the design of the apostle. Here the reason is stated why they lived and acted as they did, and why the "understanding" was blinded. It is not that God has enfeebled the human intellect by a judicial sentence on account of the sin of Adam, and made it incapable of perceiving I the truth. It is not that there is any I deficiency or incapacity of natural powers. It is not that the truths of religion are so exalted that man has no natural ability to understand them, for they may be as well understood as any other truth; see the notes on Co1 1:14. The simple reason is, "the hardness or the heart." That is the solution given by an inspired apostle, and that is enough. A man who has a blind and hard heart sees no beauty in truth, and feels not its force, and is insensible to all its appeals. Learn, then:
(1) That people are to blame for the blindness of their understanding. Whatever proceeds from a "wicked heart" they are responsible for. But for mere "inferiority of intellect" they would not be to blame.
(2) they are under obligation to repent and love God. If it was required of them to enlarge their intellects, or create additional faculties of mind, they could not be bound to do it. But where the whole thing required is to have a "better heart," they may be held responsible.
(3) the way to elevate the understandings of mankind is to purify the heart. The approach must be made through the affections. Let people "feel" right toward God, and they will soon "think" right; let the heart be pure, and the understanding will be clear.
(Doubtless there is a reciprocal influence between the dark mind and depraved heart. The one acts on the other. Admitting that the understanding is affected "first," through the will or heart, and that it is a bad heart which makes a spiritually dark mind, still the fact remains the same, that "in consequence of our union with Adam, in consequence of the fall," all our faculties, understanding, will, affections, have been corrupted. See the supplementary notes, Rom. 5)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: the understanding: Psa 74:20, Psa 115:4-8; Isa 44:18-20, Isa 46:5-8; Act 17:30, Act 26:17, Act 26:18; Rom 1:21-23, Rom 1:28; Co1 1:21; Co2 4:4; Gal 4:8; Th1 4:5
alienated: Eph 2:12; Rom 8:7, Rom 8:8; Gal 4:8; Col 1:21; Th1 4:5; Jam 4:4
because: Rom 1:21, Rom 2:19; Jo1 2:11
blindness: or, hardness, Dan 5:20; Mat 13:15; Joh 12:40; Rom 11:25 *marg.
Geneva 1599
4:18 Having the understanding darkened, being alienated from the (a) life of God through the ignorance that is in them, because of the blindness of their heart:
(a) By which God lives in them.
John Gill
4:18 Having the understanding darkened,.... Not that the natural faculty of the understanding is lost in men, nor the understanding in things natural and civil, and which is quick enough, especially in things that are evil; but in things spiritual it is very dark and ignorant, as about the nature and perfections of God, his holiness and righteousness; about sin and the consequences of it; about Christ, his person, office, and work, and salvation by him; about the Spirit, and his work of grace upon the soul; and about the Scripture, and the doctrines contained in it; and so it came to be by sin: the understanding of man was at first filled both with natural and divine knowledge; but man was not content with this, and being ambitious of more, even of being as God, lost what he had; for on account of his sin he was banished from the divine presence, which brought not only a darkness upon him, but upon all his posterity; and which is increased by personal iniquity, and oftentimes by Satan the god of this world, who blinds the minds of men; and sometimes men are given up in just judgment by God, to a judicial blindness and hardness of heart; and which issues in utter darkness, in blackness of darkness for evermore:
being alienated from the life of God; not that which God lives in himself, but that which he lives in his people; nor that natural life which men receive from him, but a spiritual life, a life of grace, faith and holiness; and which may be called the life of God, because it is infused by the Spirit of God, and the word of God is the means of it, and it is supported and secured by the power of God, and is according to the will of God, and is directed to his glory: now wicked and unconverted men are alienated from this life; they are estranged from God the fountain of it; and go astray from the law, the rule of an holy life; and are entirely destitute of a principle of life, from whence men can only act and are utterly unacquainted with the pleasures and sweetness of the life of faith and holiness; nor do they approve of such a life, but have the utmost aversion to it:
through the ignorance that is in them; every unregenerate man is an ignorant man, and especially the Gentiles were very ignorant of God, and of divine things; ignorance is natural to men, it comes by sin, and is itself sinful, and is sometimes the punishment of sin, and also the cause of it, as here of alienation from the life of God; for where is ignorance of God, there can be no desire after him, no communion with him, no faith in him, had dependence on him; no true worship of him, or living according to his will, and to his glory: and this ignorance is,
because of the blindness of their hearts, or "the hardness of it"; there is a natural hardness of the heart, the heart is naturally stony, and so it remains till grace takes away the stony heart, and gives an heart of flesh; it is insensible and inflexible, and not susceptive of any impression; and there is a voluntary hardness of it, men willingly harden themselves against the Lord, and make their hearts like an adamant stone, all sin is of an hardening nature; and there is a judicial hardness, which God gives up men unto; and when and where this is the case, in either sense, it is no wonder men should be so ignorant of God, and so alienated from the life of him: , "blindness of heart" (c), is a Rabbinical phrase.
(c) T. Bab. Cetubot, fol. 105. 1.
John Wesley
4:18 Having their understanding darkened, through the ignorance that is in them - So that they are totally void of the light of God, neither have they any knowledge of his will. Being alienated from the life of God - Utter strangers to the divine, the spiritual life. Through the hardness of their hearts - Callous and senseless. And where there is no sense, there can be no life.
Robert Jamieson, A. R. Fausset and David Brown
4:18 More literally, "Being darkened in their understanding," that is, their intelligence, or perceptions (compare Eph 5:8; Acts 26:18; Th1 5:4-5).
alienated--This and "darkened," imply that before the fall they (in the person of their first father) had been partakers of life and light: and that they had revolted from the primitive revelation (compare Eph 2:12).
life of God--that life whereby God lives in His own people: as He was the life and light in Adam before the irruption of death and darkness into human nature; and as He is the life in the regenerate (Gal 2:20). "Spiritual life in believers is kindled from the life itself of God" [BENGEL].
through--rather as Greek, "on account of the ignorance," namely, of God. Wilful ignorance in the first instance, their fathers not "choosing to retain God in their knowledge." This is the beginning point of their misery (Acts 17:30; Rom 1:21, Rom 1:23, Rom 1:28; 1Pet 1:14).
because of--"on account of."
blindness--Greek, "hardness," literally, the hardening of the skin so as not to be sensible of touch. Hence a soul's callousness to feeling (Mk 3:5). Where there is spiritual "life" ("the life of God") there is feeling; where there is not, there is "hardness."
4:194:19: Որք զանձա՛նց իւրեանց զյոյսն հատին, եւ մատնեցի՛ն զանձինս գիջութեան, ՚ի գործս ամենայն պղծութեան ագահութեամբ[4350]։ [4350] Ոմանք. Զանձինս ՚ի գիջութեան։
19 Նրանք իրենց յոյսը կտրեցին եւ ագահութեամբ անձնատուր եղան անառակութեան եւ ամէն տեսակ պիղծ գործերի:
19 Որոնք անզգայ ըլլալով՝ ինքզինքնին ագահութիւնով* անառակութեան տուին, ամէն կերպ պղծութիւն գործելու։
Որք [18]զանձանց իւրեանց զյոյսն հատին, եւ`` մատնեցին զանձինս գիջութեան, ի գործս ամենայն պղծութեան ագահութեամբ:

4:19: Որք զանձա՛նց իւրեանց զյոյսն հատին, եւ մատնեցի՛ն զանձինս գիջութեան, ՚ի գործս ամենայն պղծութեան ագահութեամբ[4350]։
[4350] Ոմանք. Զանձինս ՚ի գիջութեան։
19 Նրանք իրենց յոյսը կտրեցին եւ ագահութեամբ անձնատուր եղան անառակութեան եւ ամէն տեսակ պիղծ գործերի:
19 Որոնք անզգայ ըլլալով՝ ինքզինքնին ագահութիւնով* անառակութեան տուին, ամէն կերպ պղծութիւն գործելու։
zohrab-1805▾ eastern-1994▾ western am▾
4:1919: Они, дойдя до бесчувствия, предались распутству так, что делают всякую нечистоту с ненасытимостью.
4:19  οἵτινες ἀπηλγηκότες ἑαυτοὺς παρέδωκαν τῇ ἀσελγείᾳ εἰς ἐργασίαν ἀκαθαρσίας πάσης ἐν πλεονεξίᾳ.
4:19. οἵτινες (which-ones) ἀπηλγηκότες ( having-had-come-to-pain-off-unto ,"ἑαυτοὺς (to-selves) παρέδωκαν (they-gave-beside) τῇ (unto-the-one) ἀσελγείᾳ (unto-an-un-restraining-of) εἰς (into) ἐργασίαν (to-a-working-unto) ἀκαθαρσίας (of-an-un-cleansing-unto) πάσης (of-all) ἐν (in) πλεονεξίᾳ. (unto-a-holding-beyond-unto)
4:19. qui desperantes semet ipsos tradiderunt inpudicitiae in operationem inmunditiae omnis in avaritiaWho despairing have given themselves up to lasciviousness, unto the working of all uncleanness, unto covetousness.
19. who being past feeling gave themselves up to lasciviousness, to work all uncleanness with greediness.
4:19. Such as these, despairing, have given themselves over to sexual immorality, carrying out every impurity with rapacity.
4:19. Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.
Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness:

19: Они, дойдя до бесчувствия, предались распутству так, что делают всякую нечистоту с ненасытимостью.
4:19  οἵτινες ἀπηλγηκότες ἑαυτοὺς παρέδωκαν τῇ ἀσελγείᾳ εἰς ἐργασίαν ἀκαθαρσίας πάσης ἐν πλεονεξίᾳ.
4:19. qui desperantes semet ipsos tradiderunt inpudicitiae in operationem inmunditiae omnis in avaritia
Who despairing have given themselves up to lasciviousness, unto the working of all uncleanness, unto covetousness.
19. who being past feeling gave themselves up to lasciviousness, to work all uncleanness with greediness.
4:19. Such as these, despairing, have given themselves over to sexual immorality, carrying out every impurity with rapacity.
4:19. Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:19: 5. Who being past feeling - Οιτινες απηλγηκοτες. The verb απαλγειν signifies,
1. To throw off all sense of shame, and to be utterly devoid of pain, for committing unrighteous acts.
2. To be desperate, having neither hope nor desire of reformation; in a word, to be without remorse, and to be utterly regardless of conduct, character, or final blessedness.
Instead of απηλγηκοτες, several excellent MSS. and versions have απηλπικοτες, being without hope; that is, persons who, from their manner of life in this world, could not possibly hope for blessedness in the world to come, and who might feel it their interest to deny the resurrection of the body, and even the immortality of the soul.
6. Have given themselves over unto lasciviousness - Lasciviousness, ασελγεια, is here personified; and the Gentiles in question are represented as having delivered themselves over to her jurisdiction. This is a trite picture of the Gentile world: uncleanness, lechery, and debauchery of every kind, flourished among them without limit or restraint. Almost all their gods and goddesses were of this character.
7. To work all uncleanness with greediness - This is a complete finish of the most abandoned character; to do an unclean act is bad, to labor in it is worse, to labor in all uncleanness is worse still; but to do all this in every case to the utmost extent, εν πλεονεξια, with a desire exceeding time, place, opportunity, and strength, is worst of all, and leaves nothing more profligate or more abandoned to be described or imagined; just as Ovid paints the drunken Silenus, whose wantonness survives his strength and keeps alive his desires, though old age has destroyed the power of gratification: -
Te quoque, inextinctae Silene libidinis, urunt:
Nequitia est, quae te non sinit esse senem.
Fast., lib. i. v. 413.
Thee also, O Silenus, of inextinguishable lust,
they inflame; Thou art old in every thing except in lust.
Such was the state of the Gentiles before they were blessed with the light of the Gospel; and such is the state of those nations who have not yet received the Gospel; and such is the state of multitudes of those in Christian countries who refuse to receive the Gospel, endeavor to decry it, and to take refuge in the falsities of infidelity against the testimony of eternal truth.
Albert Barnes: Notes on the Bible - 1834
4:19: Who being past feeling - Wholly hardened in sin. There is a total want of all emotion on moral subjects. This is an accurate description of the state of a sinner. He has no "feeling," no emotion. He often gives an intellectual assent to the truth, But it is without emotion of any kind. The heart is insensible as the hard rock.
Have given themselves over - They have done it voluntarily. In Rom 1:24, it is said that "God gave them up." There is no inconsistency. Whatever was the agency of God in it, they preferred it; compare notes on Rom 1:21.
Unto lasciviousness - see the notes on Rom 1:24-26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:19: past: Ti1 4:2
given: Eph 4:17; Rom 1:24-26; Pe1 4:3
with: Job 15:16; Isa 56:11; Pe2 2:12-14, Pe2 2:22; Jde 1:11; Rev 17:1-6, Rev 18:3
Geneva 1599
4:19 Who being (b) past feeling have given themselves over unto lasciviousness, to work all uncleanness with (c) greediness.
(b) Void of all judgment.
(c) They strove to surpass one another, as though there were some gain to be gotten by it.
John Gill
4:19 Who being past feeling,.... Their consciences being cauterized or seared as with a red hot iron, which is the consequence of judicial hardness; so that they have lost all sense of sin, and do not feel the load of its guilt upon them, and are without any concern about it; but on the contrary commit it with pleasure, boast of it and glory in it, plead for it and defend it publicly, and openly declare it, and stand in no fear of a future judgment, which they ridicule and despise: the Vulgate Latin, Syriac, and Arabic versions, and the Claromontane exemplar read, who "despairing": of mercy and salvation, saying there is no hope, and therefore grow hardened and desperate in sin;
have given themselves over unto lasciviousness, to work all uncleanness with greediness; by "lasciviousness" is meant all manner of lusts, and a wanton and unbridled course of sinning; and their giving themselves over unto it denotes their voluntariness in sinning, the power of sin over them, they being willing slaves unto it, and their continuance in it; and this they do in order
to work all uncleanness; to commit every unclean lust, to live in a continued commission of uncleanness of every sort; and that
with greediness; being like a covetous man, never satisfied with sinning, but always craving more sinful lusts and pleasures.
John Wesley
4:19 Who being past feeling - The original word is peculiarly significant. It properly means, past feeling pain. Pain urges the sick to seek a remedy, which, where there is no pain, is little thought of. Have given themselves up - Freely, of their own accord. Lasciviousness is but one branch of uncleanness, which implies impurity of every kind.
Robert Jamieson, A. R. Fausset and David Brown
4:19 past feeling--senseless, shameless, hopeless; the ultimate result of a long process of "hardening," or habit of sin (Eph 4:18). "Being past hope," or despairing, is the reading of the Vulgate; though not so well supported as English Version reading, "past feeling," which includes the absence of hope (Jer 2:25; Jer 18:12).
given themselves over--In Rom 1:24 it is, "God gave them up to uncleanness." Their giving themselves to it was punished in kind, God giving them up to it by withdrawing His preventing grace; their sin thus was made their punishment. They gave themselves up of their own accord to the slavery of their lust, to do all its pleasure, as captives who have ceased to strive with the foe. God gave them up to it, but not against their will; for they give themselves up to it [ZANCHIUS].
lasciviousness--"wantonness" [ALFORD]. So it is translated in Rom 13:13; 2Pet 2:18. It does not necessarily include lasciviousness; but it means intemperate, reckless readiness for it, and for every self-indulgence. "The first beginnings of unchastity" [GROTIUS]. "Lawless insolence, and wanton caprice" [TRENCH].
to work all uncleanness--The Greek implies, "with a deliberate view to the working (as if it were their work or business, not a mere accidental fall into sin) of uncleanness of every kind."
with greediness--Greek, "in greediness." Uncleanness and greediness of gain often go hand in hand (Eph 5:3, Eph 5:5; Col 3:5); though "greediness" here includes all kinds of self-seeking.
4:204:20: Այլ դուք՝ ո՛չ այսպէս ուսարուք զՔրիստոս.
20 Բայց դուք այսպէս չսովորեցիք Քրիստոսին.
20 Բայց դուք այսպէս չսորվեցաք Քրիստոսը,
Այլ դուք ոչ այսպէս ուսարուք զՔրիստոս:

4:20: Այլ դուք՝ ո՛չ այսպէս ուսարուք զՔրիստոս.
20 Բայց դուք այսպէս չսովորեցիք Քրիստոսին.
20 Բայց դուք այսպէս չսորվեցաք Քրիստոսը,
zohrab-1805▾ eastern-1994▾ western am▾
4:2020: Но вы не так познали Христа;
4:20  ὑμεῖς δὲ οὐχ οὕτως ἐμάθετε τὸν χριστόν,
4:20. Ὑμεῖς (Ye) δὲ (moreover) οὐχ (not) οὕτως (unto-the-one-this) ἐμάθετε (ye-had-learned) τὸν (to-the-one) χριστόν, (to-Anointed,"
4:20. vos autem non ita didicistis ChristumBut you have not so learned Christ:
20. But ye did not so learn Christ;
4:20. But this is not what you have learned in Christ.
4:20. But ye have not so learned Christ;
But ye have not so learned Christ:

20: Но вы не так познали Христа;
4:20  ὑμεῖς δὲ οὐχ οὕτως ἐμάθετε τὸν χριστόν,
4:20. vos autem non ita didicistis Christum
But you have not so learned Christ:
4:20. But this is not what you have learned in Christ.
4:20. But ye have not so learned Christ;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-24: Ефесские христиане из проповеди евангельской должны знать, что подобная жизнь в христианстве не мыслима (но вы не так познали Христа). - Потому что... правильнее: если только (eige) - а это для Апостола является несомненным - они научились как должно тому, что нужно знать о Христе [Выражение "как вы слышали" точнее должно перевести "если вы слышали" (eΐge auton hcousate). А если так - говорят некоторые толкователи, - то, значит, Ап. пишет не для Ефесян, относительно которых он, конечно, не мог бы говорить в таком предположительном, как будто неуверенном тоне, что они знают о смысле его призвания... Но здесь речь идет не о вообще призвании Ап. Павла на служение язычникам, а о том, что составляло внутреннюю, таинственную сторону его призвания и, как указано в объяснении стиха 3-го, об особенном чудесном явлении ему Самого Христа... Об этом, т. е. о всех этих таинственных подробностях призвания Апостола он мог говорить, что они могли быть и известны, и неизвестны Ефесянам. Сам он, очевидно, в бытность свою в Ефесе, эти подробности избегал сообщать, и Ефесяне могли узнать о них от других проповедников]. - Так как истина во Иисусе. Эти слова нужно поставить в начало следующего стиха, в котором показывается содержание этой "истины во Иисусе". Поэтому их и следующие слова 22-го стиха следует передать так: "так как истина или истинное учение о жизни, предложенное Иисусом, состоит в том, чтобы отложить прежний образ жизни...". Ветхий человек, т. е. их прежний языческий строй жизни должен быть отложен в сторону, как старая, износившаяся одежда, которая уже не подходит к положению человека, занявшего новое очень высокое положение. Этот ветхий человек еще жив, но он истлевает постепенно в обольстительных похотях, т. е. сам стремится к смерти, поддаваясь похотям, которые только дают вид счастья, а на самом деле отдаляют от него. - Обновиться духом ума вашего. Свое обновление христианин должен начать с того, что составляет, так сказать, самую сердцевину его внутренней жизни (духом ума). - Облечься в нового человека. Старая одежда снята и нужна новая, вполне приличная новому состоянию человека. Такою и является для новосозданного человека праведность (в отношении к людям) и святость (в отношении к Богу). - Истины. Это прибавление показывает, что праведность и святость человека должны иметь основу в истине абсолютной, евангельской.
Adam Clarke: Commentary on the Bible - 1831
4:20: 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.
Albert Barnes: Notes on the Bible - 1834
4:20: But ye have not so learned Christ - You have been taught a different thing by Christ; you have been taught that his religion requires you to abandon such a course of life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:20: Luk 24:47; Joh 6:45; Rom 6:1, Rom 6:2; Co2 5:14, Co2 5:15; Tit 2:11-14; Jo1 2:27
Geneva 1599
4:20 (13) But ye have not so learned Christ;
(13) Here follows the contrary part concerning men who are regenerated by the true and living knowledge of Christ, who have other principles by which they act that are very different, that is, holy and honest desires, and a mind completely changed by the power of the Holy Spirit, from which proceeds also like effects, as a just and holy life indeed.
John Gill
4:20 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.
John Wesley
4:20 But ye have not so learned Christ - That is, ye cannot act thus, now ye know him, since you know the Christian dispensation allows of no sin.
Robert Jamieson, A. R. Fausset and David Brown
4:20 learned Christ-- (Phil 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.
4:214:21: թէպէտ եւ լուարուք զնմանէ՝ եւ նովաւ ուսա՛յք, որպէս է՛ ճշմարտութիւնն Յիսուսի.
21 թէպէտեւ լսել էք նրա մասին եւ սովորել նրանից, թէ Յիսուսի մէջ է ճշմարտութիւնը.
21 Թէեւ անոր վրայով լսեցիք եւ անկէ սորվեցաք, թէ ճշմարտութիւնը Յիսուսին մէջ է,
թէպէտ եւ լուարուք զնմանէ եւ նովաւ ուսայք, որպէս է ճշմարտութիւնն Յիսուսի:

4:21: թէպէտ եւ լուարուք զնմանէ՝ եւ նովաւ ուսա՛յք, որպէս է՛ ճշմարտութիւնն Յիսուսի.
21 թէպէտեւ լսել էք նրա մասին եւ սովորել նրանից, թէ Յիսուսի մէջ է ճշմարտութիւնը.
21 Թէեւ անոր վրայով լսեցիք եւ անկէ սորվեցաք, թէ ճշմարտութիւնը Յիսուսին մէջ է,
zohrab-1805▾ eastern-1994▾ western am▾
4:2121: потому что вы слышали о Нем и в Нем научились, --так как истина во Иисусе, --
4:21  εἴ γε αὐτὸν ἠκούσατε καὶ ἐν αὐτῶ ἐδιδάχθητε, καθώς ἐστιν ἀλήθεια ἐν τῶ ἰησοῦ,
4:21. εἴ (if) γε (too) αὐτὸν (to-it) ἠκούσατε (ye-heard) καὶ (and) ἐν (in) αὐτῷ (unto-it) ἐδιδάχθητε, (ye-were-taught,"καθὼς (down-as) ἔστιν (it-be) ἀλήθεια (an-un-secluding-of) ἐν (in) τῷ (unto-the-one) Ἰησοῦ, (unto-an-Iesous,"
4:21. si tamen illum audistis et in ipso edocti estis sicut est veritas in IesuIf so be that you have heard him and have been taught in him, as the truth is in Jesus:
21. if so be that ye heard him, and were taught in him, even as truth is in Jesus:
4:21. For certainly, you have listened to him, and you have been instructed in him, according to the truth that is in Jesus:
4:21. If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:
If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:

21: потому что вы слышали о Нем и в Нем научились, --так как истина во Иисусе, --
4:21  εἴ γε αὐτὸν ἠκούσατε καὶ ἐν αὐτῶ ἐδιδάχθητε, καθώς ἐστιν ἀλήθεια ἐν τῶ ἰησοῦ,
4:21. si tamen illum audistis et in ipso edocti estis sicut est veritas in Iesu
If so be that you have heard him and have been taught in him, as the truth is in Jesus:
4:21. For certainly, you have listened to him, and you have been instructed in him, according to the truth that is in Jesus:
4:21. If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:21: If so be that ye have heard him - Ειγε, Seeing that, since indeed, ye have heard us proclaim his eternal truth; we have delivered it to you as we received it from Jesus.
Albert Barnes: Notes on the Bible - 1834
4:21: If so be that ye have heard him - If you have listened attentively to his instructions, and learned the true nature of his religion. There may be a slight and delicate doubt implied here whether they had attentively listened to his instructions. Doddridge, however, renders it, "Seeing ye have heard him;" compare notes on Eph 3:2.
And have been taught by him - By his Spirit, or by the ministers whom he had appointed.
As the truth is in Jesus - If you have learned the true nature of his religion as he himself taught it. What the truth was which the Lord Jesus taught, or what his principles implied, the apostle proceeds to state in the following verses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:21: heard: Mat 17:5; Luk 10:16; Joh 10:27; Act 3:22, Act 3:23; Heb 3:7, Heb 3:8
as: Eph 1:13; Psa 45:4, Psa 85:10, Psa 85:11; Joh 1:17, Joh 14:6, Joh 14:17; Co2 1:20, Co2 11:10; Jo1 5:10-12, Jo1 5:20
Geneva 1599
4:21 If so be that ye have heard him, and have been taught by him, (d) as the truth is in Jesus:
(d) As they have learned who acknowledge Christ indeed, and in good earnest.
John Gill
4:21 If 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.
John Wesley
4:21 Seeing ye have heard him - Teaching you inwardly by his Spirit. As the truth is in Jesus - According to his own gospel.
Robert Jamieson, A. R. Fausset and David Brown
4:21 If so be that--not implying doubt; assuming what I have no reason to doubt, that
heard him--The "Him" is emphatic: "heard Himself," not merely heard about Him.
taught by him--Greek, "taught IN HIM," that is, being in vital union with Him (Rom 16:7).
as the truth is in Jesus--Translate in connection with "taught"; "And in Him have been taught, according as is truth in Jesus." There is no article in the Greek. "Truth" is therefore used in the most comprehensive sense, truth in its essence, and highest perfection, in Jesus; "if according as it is thus in Him, ye have been so taught in Him"; in contrast to "the vanity of mind of the Gentiles" (Eph 4:17; compare Jn 1:14, Jn 1:17; Jn 18:37). Contrast Jn 8:44.
4:224:22: ՚ի բա՛ց մերկանալ ՚ի ձէնջ ըստ առաջին գնացիցն զմարդն հին, զապականեալն ցանկութեամբք՝ խաբէութեանն.
22 հեռո՛ւ վանեցէք ձեզնից հին մարդուն իր նախկին կենցաղով, այն, որ ապականուած է խաբեպատիր ցանկութիւններով.
22 Որպէս զի ձեր վրայէն հանէք այն ձեր առաջուան վարմունքը ունեցող հին մարդը, որ խաբեբայ ցանկութիւններով ապականուած էր
ի բաց մերկանալ ի ձէնջ ըստ առաջին գնացիցն զմարդն հին, զապականեալն ցանկութեամբք խաբէութեանն:

4:22: ՚ի բա՛ց մերկանալ ՚ի ձէնջ ըստ առաջին գնացիցն զմարդն հին, զապականեալն ցանկութեամբք՝ խաբէութեանն.
22 հեռո՛ւ վանեցէք ձեզնից հին մարդուն իր նախկին կենցաղով, այն, որ ապականուած է խաբեպատիր ցանկութիւններով.
22 Որպէս զի ձեր վրայէն հանէք այն ձեր առաջուան վարմունքը ունեցող հին մարդը, որ խաբեբայ ցանկութիւններով ապականուած էր
zohrab-1805▾ eastern-1994▾ western am▾
4:2222: отложить прежний образ жизни ветхого человека, истлевающего в обольстительных похотях,
4:22  ἀποθέσθαι ὑμᾶς κατὰ τὴν προτέραν ἀναστροφὴν τὸν παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης,
4:22. ἀποθέσθαι ( to-have-had-placed-off ) ὑμᾶς (to-ye) κατὰ (down) τὴν (to-the-one) προτέραν (to-more-before) ἀναστροφὴν (to-a-beturning-up) τὸν (to-the-one) παλαιὸν (to-past-belonged) ἄνθρωπον (to-a-mankind) τὸν (to-the-one) φθειρόμενον (to-being-degraded) κατὰ (down) τὰς (to-the-ones) ἐπιθυμίας (to-passionings-upon-unto) τῆς (of-the-one) ἀπάτης, (of-a-delusion,"
4:22. deponere vos secundum pristinam conversationem veterem hominem qui corrumpitur secundum desideria errorisTo put off, according to former conversation, the old man, who is corrupted according to the desire of error.
22. that ye put away, as concerning your former manner of life, the old man, which waxeth corrupt after the lusts of deceit;
4:22. to set aside your earlier behavior, the former man, who was corrupted, by means of desire, unto error,
4:22. That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;
That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts:

22: отложить прежний образ жизни ветхого человека, истлевающего в обольстительных похотях,
4:22  ἀποθέσθαι ὑμᾶς κατὰ τὴν προτέραν ἀναστροφὴν τὸν παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης,
4:22. deponere vos secundum pristinam conversationem veterem hominem qui corrumpitur secundum desideria erroris
To put off, according to former conversation, the old man, who is corrupted according to the desire of error.
4:22. to set aside your earlier behavior, the former man, who was corrupted, by means of desire, unto error,
4:22. That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:22: That ye put off - And this has been one especial part of our teaching, that ye should abandon all these, and live a life totally opposite to what it was before.
The old man - See the note on Rom 6:6, and especially see the notes on Rom 13:13, Rom 13:14 (note).
Which is corrupt - The whole of your former life was corrupt and abominable; ye lived in the pursuit of pleasure and happiness; ye sought this in the gratification of the lusts of the flesh; and were ever deceived by these lusts, and disappointed in your expectations.
Albert Barnes: Notes on the Bible - 1834
4:22: That ye put off - That you lay aside, or renounce. The manner in which the apostle states those duties, renders it not improbable that there had been some instruction among them of a contrary character, and that it is possible there had been some teachers there who had not enforced, as they should bare done, the duties of practical religion.
Concerning the former conversation - The word "conversation" here means conduct - as it commonly does in the Bible; see the notes, Co2 1:12. The meaning here is, "with respect to your former conduct or habits of life, lay aside all that pertained to a corrupt and fallen nature." You are not to lay "everything" aside that formerly pertained to you. Your dress, and manners, and modes of speech and conversation, might have been in many respects correct. But everything that proceeded from sin; every habit, and custom, and mode of speech and of conduct that was the result of depravity, is to be laid aside. The special characteristics of an unconverted man you are to put off, and are to assume those which are the proper fruits of a renewed heart.
The old man - see the notes on Rom 6:6.
Which is corrupt according to the deceitful lusts - The meaning is:
(1) That the unrenewed man is not under the direction of reason and sound sense, but is controlled by his "passions and desires." The word "lusts," has a more limited signification with us than the original word. That word we now confine to one class of sensual appetites; but the original word denotes any passion or propensity of the heart. It may include avarice, ambition, the love of pleasure, or of gratification in any way; and the meaning here is, that the heart is by nature under the control of such desires.
(2) those passions are deceitful. They lead us astray, They plunge us into ruin. All the passions and pleasures of the world are illusive. They promise more than they perform; and they leave their deluded votaries to disappointment and to tears. Nothing is more "deceitful" than the promised pleasures of this world; and all who yield to them find at last that they "flatter but to betray."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:22: ye: Eph 4:25; Sa1 1:14; Job 22:23; Eze 18:30-32; Col 2:11, Col 3:8, Col 3:9; Heb 12:1; Jam 1:21; Pe1 2:1, Pe1 2:2
former: Eph 4:17, Eph 2:3; Gal 1:13; Col 3:7; Pe1 1:18, Pe1 4:3; Pe2 2:7
the old: Rom 6:6; Col 3:9
deceitful: Pro 11:18; Jer 49:16; Oba 1:3; Rom 7:11; Tit 3:3; Heb 3:13; Jam 1:26; Pe2 2:13
Geneva 1599
4:22 That ye put off concerning the former conversation (e) the old man, which is corrupt according to the deceitful lusts;
(e) Yourselves.
John Gill
4:22 That ye put off concerning the former conversation, the old man,.... Which is the corruption of nature; why this is called a man, and an old man; see Gill on Rom 6:6, the putting him off, is not a removing him from the saints, nor a destroying him in them, nor a changing his nature; for he remains, and remains alive, and is the same old man he ever was, in regenerate persons; but it is a putting him off from his seat, and a putting him down from his government; a showing no regard to his rule and dominion, to his laws and lusts, making no provision for his support; and particularly, not squaring the life and conversation according to his dictates and directions; and therefore it is called a putting him off, concerning the former conversation: the change lies not, in the old man, who can never be altered, but in the conversation; he is not in the same power, but he retains the same sinful nature; he is put off, but he is not put out; and though he does not reign, he rages, and often threatens to get the ascendant: these words stand either in connection with Eph 4:17 and so are a continuation and an explanation of that exhortation; or else they point out what regenerate souls are taught by Christ to do, to quit the former conversation, to hate the garment spotted with the flesh, and to put it off; for the allusion is to the putting off of filthy garments, as the works of the flesh may be truly called, which flow from the vitiosity of nature, the old man:
which is corrupt according to the deceitful lusts; the old man, or the vitiosity of nature, has its lusts; and these are deceitful; they promise pleasure and profit, but yield neither in the issue; they promise liberty, and bring into bondage; they promise secrecy and impunity, but expose to shame, and render liable to punishment; they sometimes put on a religious face, and so deceive, and fill men with pride and conceit, who think themselves to be something, when they are nothing: and through these the old man is corrupt; by these the corruption of nature is discovered; and the corruption that is in the world is produced hereby; and these make a man deserving of, and liable to the pit of corruption; and this is a good reason, why this corrupt old man, with respect to the life and conversation, should be put off.
John Wesley
4:22 The old man - That is, the whole body of sin. All sinful desires are deceitful; promising the happiness which they cannot give.
Robert Jamieson, A. R. Fausset and David Brown
4:22 That ye--following "Ye have been taught" (Eph 4:21).
concerning the former conversation--"in respect to your former way of life."
the old man--your old unconverted nature (Rom 6:6).
is corrupt according to the deceitful lusts--rather, "which is being corrupted ('perisheth,' compare Gal 6:8, 'corruption,' that is, destruction) according to (that is, as might be expected from) the lusts of deceit." Deceit is personified; lusts are its servants and tools. In contrast to "the holiness of the truth," Eph 4:24, and "truth in Jesus," Eph 4:21; and answering to Gentile "vanity," Eph 4:17. Corruption and destruction are inseparably associated together. The man's old-nature-lusts are his own executioners, fitting him more and more for eternal corruption and death.
4:234:23: եւ նորոգել Հոգւովն մտաց ձերոց[4351]. [4351] Ոմանք. Հոգւով մտաց։
23 նորոգուեցէ՛ք ձեր մտքով եւ հոգով
23 Եւ ձեր մտքով ու հոգիով նորոգուիք
եւ նորոգել Հոգւովն մտաց ձերոց:

4:23: եւ նորոգել Հոգւովն մտաց ձերոց[4351].
[4351] Ոմանք. Հոգւով մտաց։
23 նորոգուեցէ՛ք ձեր մտքով եւ հոգով
23 Եւ ձեր մտքով ու հոգիով նորոգուիք
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4:2323: а обновиться духом ума вашего
4:23  ἀνανεοῦσθαι δὲ τῶ πνεύματι τοῦ νοὸς ὑμῶν,
4:23. ἀνανεοῦσθαι (to-be-en-newed-up) δὲ (moreover) τῷ (unto-the-one) πνεύματι (unto-a-currenting-to) τοῦ (of-the-one) νοὸς (of-a-mind) ὑμῶν, (of-ye,"
4:23. renovamini autem spiritu mentis vestraeAnd be renewed in spirit of your mind:
23. and that ye be renewed in the spirit of your mind,
4:23. and so be renewed in the spirit of your mind,
4:23. And be renewed in the spirit of your mind;
And be renewed in the spirit of your mind:

23: а обновиться духом ума вашего
4:23  ἀνανεοῦσθαι δὲ τῶ πνεύματι τοῦ νοὸς ὑμῶν,
4:23. renovamini autem spiritu mentis vestrae
And be renewed in spirit of your mind:
4:23. and so be renewed in the spirit of your mind,
4:23. And be renewed in the spirit of your mind;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:23: And be renewed in the spirit of your mind - Their old mode of living was to be abandoned; a new one to be assumed. The mind is to be renovated; and not only its general complexion, but the very spirit of it; all its faculties and powers must be thoroughly, completely, and universally renewed. Plautus uses a similar expression describing deep distress, and answerable to our phrase innermost soul: -
Paupertas, pavor territat mentem animi.
Poverty and dread alarm my innermost soul.
Epid., l. 519.
Albert Barnes: Notes on the Bible - 1834
4:23: And be renewed - That is, it is necessary that a man who has been following these should become a new man; see the notes on Joh 3:3 ff., compare the notes on Co2 4:16. The word used here - ἀνανεόω ananeoō - does not occur elsewhere in the New Testament; but it has the same meaning as the word used in Co2 4:16, and Col 3:10. It means to make new, and is descriptive of the work of regeneration. This was addressed to the church, and to those whom Paul regarded as Christians; and we learn from this:
(1) that it is necessary that man should be "renewed" in order to be saved.
(2) that it is proper to exhort Christians to be renewed. They need renovated strength every day.
(3) that it is a matter of "obligation" to be renewed. People are "bound" thus to be renovated, And,
(4) that they have sufficient natural ability to change from the condition of the old to that of the "new" man, or they could not be exhorted to it.
(See the supplementary Rom 8:7, note; Gal 5:17, note.)
In the spirit of your mind - In your temper; your heart; your nature.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:23: be: Eph 2:10; Psa 51:10; Eze 11:19, Eze 18:31, Eze 36:26; Rom 12:2; Col 3:10; Tit 3:5
spirit: Rom 8:6; Pe1 1:13
Geneva 1599
4:23 And be renewed in the (f) spirit of your mind;
(f) Where there ought to have been the greatest force of reason, there is the greatest corruption of all, which gradually weakens all things.
John Gill
4:23 And be renewed in the spirit of your mind. Or by the Spirit that is in your mind; that is, by the Holy Spirit; who is in the saints, and is the author of renovation in them; and who is the reviver and carrier on, and finisher of that work, and therefore that is called the renewing of the Holy Spirit, Tit 3:5 or rather the mind of man, which is a spirit, of a spiritual nature, immaterial and immortal, and is the seat of that renewing work of the Spirit of God; which shows, that the more noble part of man stands in need of renovation, being corrupted by sin: and this renewing in it, designs not the first work of renovation; for these Ephesians had been renewed, and were made new creatures in Christ; but the gradual progress of it; and takes in, if not principally intends, a renewal, or an increase of spiritual light and knowledge, of life and strength, of joy and comfort, and fresh supplies of grace, and a revival of the exercise of grace; and in short, a renewal of spiritual youth, and a restoration of the saints to that state and condition they were in, in times past: and the exhortation to this can only mean, that it becomes saints to be concerned for such revivings and renewings, and to pray for them, as David did, Ps 51:10 for otherwise, this is as much the work of the Spirit of God, as renovation is at first; and he only who is sent forth, and renews the face of the earth, year by year, can renew us daily in the Spirit of our minds.
John Wesley
4:23 The spirit of your mind - The very ground of your heart.
Robert Jamieson, A. R. Fausset and David Brown
4:23 be renewed--The Greek (ananeousthai) implies "the continued renewal in the youth of the new man." A different Greek word (anakainousthai) implies "renewal from the old state."
in the spirit of your mind--As there is no Greek for "in," which there is at Eph 4:17, "in the vanity of their mind," it is better to translate, "By the Spirit of your mind," that is, by your new spiritual nature; the restored and divinely informed leading principle of the mind. The "spirit" of man in New Testament is only then used in its proper sense, as worthy of its place and governing functions, when it is one spirit with the Lord. The natural, or animal man, is described as "not having the Spirit" (Jude 1:19) [ALFORD]. Spirit is not in this sense attributed to the unregenerate (Th1 5:23).
4:244:24: եւ զգենուլ զնո՛ր մարդն՝ որ ըստ Աստուծոյն հաստատեա՛լ է, արդարութեամբ եւ սրբութեամբ ճշմարտութեանն։
24 ու հագէ՛ք նոր մարդը, որ ստեղծուած է ըստ Աստծու՝ արդարութեամբ եւ ճշմարիտ սրբութեամբ:
24 Եւ նոր մարդը ձեր վրայ հագնիք, որ Աստուծոյ պատկերին պէս արդարութիւնով ու ճշմարիտ սրբութիւնով ստեղծուած է։
եւ զգենուլ զնոր մարդն որ ըստ Աստուծոյն հաստատեալ է արդարութեամբ եւ սրբութեամբ ճշմարտութեանն:

4:24: եւ զգենուլ զնո՛ր մարդն՝ որ ըստ Աստուծոյն հաստատեա՛լ է, արդարութեամբ եւ սրբութեամբ ճշմարտութեանն։
24 ու հագէ՛ք նոր մարդը, որ ստեղծուած է ըստ Աստծու՝ արդարութեամբ եւ ճշմարիտ սրբութեամբ:
24 Եւ նոր մարդը ձեր վրայ հագնիք, որ Աստուծոյ պատկերին պէս արդարութիւնով ու ճշմարիտ սրբութիւնով ստեղծուած է։
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4:2424: и облечься в нового человека, созданного по Богу, в праведности и святости истины.
4:24  καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας.
4:24. καὶ (and) ἐνδύσασθαι ( to-have-vested-in ) τὸν (to-the-one) καινὸν (to-fresh) ἄνθρωπον (to-a-mankind) τὸν (to-the-one) κατὰ (down) θεὸν (to-a-Deity) κτισθέντα (to-having-been-created-to) ἐν (in) δικαιοσύνῃ (unto-a-course-belongedness) καὶ (and) ὁσιότητι (unto-a-pureness) τῆς (of-the-one) ἀληθείας. (of-an-un-secluding-of)
4:24. et induite novum hominem qui secundum Deum creatus est in iustitia et sanctitate veritatisAnd put on the new man, who according to God is created in justice and holiness of truth.
24. and put on the new man, which after God hath been created in righteousness and holiness of truth.
4:24. and so put on the new man, who, in accord with God, is created in justice and in the holiness of truth.
4:24. And that ye put on the new man, which after God is created in righteousness and true holiness.
And that ye put on the new man, which after God is created in righteousness and true holiness:

24: и облечься в нового человека, созданного по Богу, в праведности и святости истины.
4:24  καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας.
4:24. et induite novum hominem qui secundum Deum creatus est in iustitia et sanctitate veritatis
And put on the new man, who according to God is created in justice and holiness of truth.
4:24. and so put on the new man, who, in accord with God, is created in justice and in the holiness of truth.
4:24. And that ye put on the new man, which after God is created in righteousness and true holiness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:24: Put on the new man - Get a new nature; for in Christ Jesus - under the Christian dispensation, neither circumcision avails any thing, nor uncircumcision, hut a new creation. Therefore ye must be renewed in the spirit of your mind.
Which after God is created in righteousness - Here is certainly an allusion to the creation of man. Moses tells us, Gen 1:27, that God created man in his own image; that is, God was the model according to which he was formed in the spirit of his mind. St. Paul says here that they should put on the new man, which after God is created in righteousness and true holiness, or, ὁσιοτητι της αληθειας, in the holiness of truth. Both certainly refer to the same thing, and the one illustrates the other. From the apostle we learn what Moses meant by the image of God; it was righteousness and the truth of holiness. See the note on Gen 1:26. It is not this or the other degree of moral good which the soul is to receive by Jesus Christ, it is the whole image of God; it is to be formed κατα Θεον, according to God; the likeness of the Divine Being is to be traced upon his soul, and he is to bear that as fully as his first father Adam bore it in the beginning.
Albert Barnes: Notes on the Bible - 1834
4:24: And that ye put on the new man - The new man refers to the renovated nature. This is called in other places, the "new creature, or the new creation" (see the notes on Co2 5:17), and refers to the condition after the heart is changed. The change is so great, that there is no impropriety in speaking of one who has experienced it as "a new man." He has new feelings, principles, and desires. He has laid aside his old principles and practices, and, in everything that pertains to moral character, he is new. His body is indeed the same; the intellectual structure of his mind the same; but there has been a change in his principles and feelings which malco him, in all the great purposes of life, a new being. Learn, that regeneration is not a trifling change. It is not a mere change of relations, or of the outward condition. It is not merely being brought from the world into the church, and being baptized, though by the most holy hands; it is much more. None of these things would make proper the declaration, "he is a new man." Regeneration by the Spirit of God does.
After God - κατὰ Θεὸν kata Theon. In respect to God. The idea is, evidently, that man is so renewed as to become "like" God, or the divine image is restored to the soul. In the parallel passage in Colossians Col 3:9, the idea is expressed more fully, "renewed in knowledge after "the image" of him that created him." Man, by regeneration, is restored to the lost image of God; compare Gen 1:26.
Is created - A word that is often used to denote the new birth, from its strong resemblance to the first act of creation; see it explained in the notes on Co2 5:17.
In righteousness - That is, the renewed man is made to resemble God in righteousness. This proves that man, when he was made, was righteous; or that righteousness constituted a part of the image of God in which lie was created. The object of the work of redemption is to restore to man the lost image of God, or to bring him back to the condition in which he was before he fell.
And true holiness - Margin, as in Greek, "holinese of truth" - standing in contrast with "lusts of deceit" (Greek), in Eph 4:22. "Holiness" properly refers to purity toward God, and "righteousness" to integrity toward people; but it is not cerrain that this distinction is observed here. The general idea is, that the renovated man is made an upright and a pious man; and that, therefore, he should avoid the vices which are practiced by the pagan, and which the apostle proceeds to specify. This phrase also proves that, when man was created, he was a holy being.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:24: put: Eph 6:11; Job 29:14; Isa 52:1, Isa 59:17; Rom 13:12, Rom 13:14; Co1 15:53; Gal 3:27; Col 3:10-14
new: Eph 2:15; Rom 6:4; Co2 4:16, Co2 5:17; Pe1 2:2
after: Gen 1:26, Gen 1:27; Co2 3:18; Col 3:10; Jo1 3:2
created: Eph 2:10; Gal 6:15
righteousness: Psa 45:6, Psa 45:7; Rom 8:29; Tit 2:14; Heb 1:8, Heb 12:14; Jo1 3:3
true holiness: or, holiness of truth, Joh 17:17
Geneva 1599
4:24 And that ye put on the new man, which (g) after God is created (h) in righteousness and (i) true holiness.
(g) After the image of God.
(h) The effect and end of the new creation.
(i) Not fake nor counterfeit.
John Gill
4:24 And that ye put on the new man,.... Which some understand of Jesus Christ, who is truly and really man, and a new or extraordinary one, Jer 31:22 and as such is God's creature, and is made after his image, and which appears in his perfect holiness and righteousness; and the phrase of putting on well agrees with him, Rom 13:14 whose righteousness is a garment, pure and spotless, and which is put on by the hand of faith: though rather by the "new man" is meant, the new nature, the new principle, or work of grace in the soul, elsewhere called a new creature; and it bears this name in opposition to, and distinction from the old man, or corruption of nature, before spoken of; and because it is "de noro", or anew, put into the hearts of men; it is not what was in them naturally; nor is it any old principle renewed, or wrought up in another and better form; but it is something that is infused, that was never there before: and because it is new in all its parts; such who have it, have new hearts and new spirits given unto them; they have new eyes to see with, and new ears to hear with, and new hands to handle and work with, and new feet to walk with; and they live a new life and conversation: so the Jews says of a man that truly repents of sin, and does not return to it, that he is , "a new man" (d): now to put on this new man, is not to make ourselves new creatures; for this is not by the power of man, but by the Spirit of God; this is God's work, and not man's; it is he who made us at first, remakes us, and not we ourselves; besides, these Ephesians the apostle writes to, were already made new men, or new creatures; but to put on the new man, is to walk in our lives and conversations agreeably to the new man, or work of grace upon the soul; as to put off the old man, respects the former conversation, or a not walking as formerly, and agreeably to the dictates of corrupt nature, so to put on the new man, is to walk according to the principles of grace and holiness formed in the soul: and of this new man it is further said,
which after God is created in righteousness and true holiness; the principle of the soul is "created", and therefore is not the effect of man's power, which cannot create; it is peculiar to God only to create; it is a creature, and therefore not to be trusted in, and depended on; for not grace, but the author of grace, is the object of trust: it is created "after God"; by his power, according to his mind and will, and after his image, and in his likeness; which greatly consists "in righteousness and true holiness"; called "true", in opposition to the typical and ceremonial holiness of the Jews, and to the pretended holiness of hypocrites; and denotes the truth and genuineness of the Spirit's work of sanctification upon the heart; unless this should rather be considered as the effect of his grace upon the soul; for so the words may be rendered, "unto righteousness and true holiness"; for the new man is of such a nature, and so formed, as to tend to acts of righteousness and holiness, and to engage men to the performance of them: some copies read, "in righteousness, and holiness, and truth"; and so the Ethiopic version seems to have read.
(d) Tzeror Hammor. fol. 156. 4.
John Wesley
4:24 The new man - Universal holiness. After - In the very image of God.
Robert Jamieson, A. R. Fausset and David Brown
4:24 put on the new man--Opposed to "the old man," which is to be "put off" (Eph 4:22). The Greek here (kainon) is different from that for "re-new-ed" (Eph 4:23). Put on not merely a renovated nature, but a new, that is, altogether different nature, a changed nature (compare Note,, see on Col 3:10).
after God, &c.--Translate, "Which hath been created (once for all: so the Greek aorist means: in Christ, Eph 2:10; so that in each believer it has not to be created again, but to be put on) after (the image of) God" (Gen 1:27; Col 3:10; 1Pet 1:15), &c. God's image in which the first Adam was originally created, is restored, to us far more gloriously in the second Adam, the image of the invisible God (2Cor 4:4; Col 1:15; Heb 1:3).
in righteousness--"IN" it as the element of the renewed man.
true holiness--rather, as the Greek, "holiness of the truth"; holiness flowing from sincere following of "the truth of God" (Rom 1:25; Rom 3:7; Rom 15:8): opposed to "the lusts of deceit" (Greek, Eph 4:22); compare also Eph 4:21, "truth is in Jesus." "Righteousness" is in relation to our fellow men, the second table of the law; "Holiness," in relation to God, the first table; the religious observance of offices of piety (compare Lk 1:75). In the parallel (Col 3:10) it is, "renewed in knowledge after the image," &c. As at Colosse the danger was from false pretenders to knowledge, the true "knowledge" which flows from renewal of the heart is dwelt on; so at Ephesus, the danger being from the corrupt morals prevalent around, the renewal in "holiness," contrasted with the Gentile "uncleanness" (Eph 4:19), and "righteousness," in contrast to "greediness," is made prominent.
4:254:25: Վասն որոյ ՚ի բա՛ց ընկեցէք զստութիւն. խօսեցարո՛ւք զճշմարտութիւն իւրաքանչիւր ընդ ընկերի իւրում. զի եմք միմեանց անդամք[4352]։ [4352] Ոմանք. Իւրաքանչիւր ընկերի։
25 Ուստի դէ՛ն գցեցէք ստախօսութիւնը. իւրաքանչիւրը թող իր ընկերոջն ասի ճշմարտութիւնը, որովհետեւ միմեանց անդամներ ենք:
25 Ուստի ստութիւնը մէկդի ձգելով՝ ճշմարտութիւնը խօսեցէք ամէն մէկդ իր ընկերին, վասն զի մենք իրարու անդամներ ենք։
Վասն որոյ ի բաց ընկեցէք զստութիւն, խօսեցարուք զճշմարտութիւն իւրաքանչիւր ընդ ընկերի իւրում, զի եմք միմեանց անդամք:

4:25: Վասն որոյ ՚ի բա՛ց ընկեցէք զստութիւն. խօսեցարո՛ւք զճշմարտութիւն իւրաքանչիւր ընդ ընկերի իւրում. զի եմք միմեանց անդամք[4352]։
[4352] Ոմանք. Իւրաքանչիւր ընկերի։
25 Ուստի դէ՛ն գցեցէք ստախօսութիւնը. իւրաքանչիւրը թող իր ընկերոջն ասի ճշմարտութիւնը, որովհետեւ միմեանց անդամներ ենք:
25 Ուստի ստութիւնը մէկդի ձգելով՝ ճշմարտութիւնը խօսեցէք ամէն մէկդ իր ընկերին, վասն զի մենք իրարու անդամներ ենք։
zohrab-1805▾ eastern-1994▾ western am▾
4:2525: Посему, отвергнув ложь, говорите истину каждый ближнему своему, потому что мы члены друг другу.
4:25  διὸ ἀποθέμενοι τὸ ψεῦδος λαλεῖτε ἀλήθειαν ἕκαστος μετὰ τοῦ πλησίον αὐτοῦ, ὅτι ἐσμὲν ἀλλήλων μέλη.
4:25. Διὸ (Through-which) ἀποθέμενοι ( having-had-placed-off ) τὸ (to-the-one) ψεῦδος (to-a-falsity) λαλεῖτε ( ye-should-speak-unto ) ἀλήθειαν ( to-an-un-secluding-of ) ἕκαστος ( each ) μετὰ ( with ) τοῦ ( of-the-one ) πλησίον ( to-nigh-belonged ) αὐτοῦ , ( of-it ,"ὅτι (to-which-a-one) ἐσμὲν (we-be) ἀλλήλων ( of-one-to-other ) μέλη. (members)
4:25. propter quod deponentes mendacium loquimini veritatem unusquisque cum proximo suo quoniam sumus invicem membraWherefore, putting away lying, speak ye the truth, every man with his neighbour. For we are members one of another.
25. Wherefore, putting away falsehood, speak ye truth each one with his neighbour: for we are members one of another.
4:25. Because of this, setting aside lying, speak the truth, each one with his neighbor. For we are all part of one another.
4:25. Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.
Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another:

25: Посему, отвергнув ложь, говорите истину каждый ближнему своему, потому что мы члены друг другу.
4:25  διὸ ἀποθέμενοι τὸ ψεῦδος λαλεῖτε ἀλήθειαν ἕκαστος μετὰ τοῦ πλησίον αὐτοῦ, ὅτι ἐσμὲν ἀλλήλων μέλη.
4:25. propter quod deponentes mendacium loquimini veritatem unusquisque cum proximo suo quoniam sumus invicem membra
Wherefore, putting away lying, speak ye the truth, every man with his neighbour. For we are members one of another.
4:25. Because of this, setting aside lying, speak the truth, each one with his neighbor. For we are all part of one another.
4:25. Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Раскрывая теперь в чем состоит обновление внутреннего существа человека в христианстве, Апостол останавливается на некоторых языческих пороках, которые, очевидно, не были еще совсем чужды Ефесским христианам. Наставления, какие он дает читателям в виду существования у них таких пороков, сначала рисуют, в чем состоит христианская праведность (с 25-го стиха IV-й главы до 3-го стиха V-й главы), а потом изображают христианскую святость (с 3-го стиха V-й гл. по 21-й стих той же главы). Прежде всего христиане должны отвергнуть ложь, так как они суть члены одного и того же тела Христова, а члены тела ложью, т. е. неправильными своими действиями, вредят здоровью всего тела и, следов., сами себе. Язычники, нужно заметить, очень часто позволяли себе лгать в сношениях друг с другом.
Adam Clarke: Commentary on the Bible - 1831
4:25: Wherefore putting away lying - All falsity, all prevarication, because this is opposite to the truth as it is in Jesus, Eph 4:21, and to the holiness of truth, Eph 4:24.
Speak every man truth with his neighbor - Truth was but of small account among many of even the best heathens, for they taught that on many occasions a lie was to be preferred to the truth itself. Dr. Whitby collects some of their maxims on this head.
Κρειττον δε ελεσθαι ψευδος, η αληθες κακον· "A lie is better than a hurtful truth." - Menander.
Το γαρ αγαθον κρειττον εστι της αληθειας· "Good is better than truth." - Proclus.
Ενθα γαρ τι δει και ψευδος λεγεσθαι, λεγεσθω. "When telling a lie will be profitable, let it be told." - Darius in Herodotus, lib. iii. p. 101.
"He may lie who knows how to do it εν δεοντι καιρῳ, in a suitable time." - Plato apud Stob., ser. 12.
"There is nothing decorous in truth but when it is profitable; yea, sometimes και ψευδος ωνησεν ανθρωπους, και τ' αληθες εβλαψεν, truth is hurtful, and lying is profitable to men." - Maximus Tyrius, Diss. 3, p. 29.
Having been brought up in such a loose system of morality, these converted Gentiles had need of these apostolic directions; Put away lying; speak the truth: Let lying never come near you; let truth be ever present with you.
We are members one of another - Consider yourselves as one body, of which Jesus Christ is the head; and as a man's right hand would not deceive or wrong his left hand, so deal honestly with each other; for ye are members one of another.
Albert Barnes: Notes on the Bible - 1834
4:25: Wherefore putting away lying - It may seem strange that the apostle should seriously exhort Christians to put away "lying," implying that they were in the habit of indulging in falsehood. But we are to remember:
(1) that lying is the universal vice of the pagan world. Among the ancient pagans, as among the moderns, it was almost universally practiced. It has been remarked by a distinguished jurist who had spent much time in India, that he would not believe a Hindu on his oath. The same testimony is borne by almost all the missionaries. of the character of pagans everywhere. No confidence can be placed in their statements; and, where there is the slightest temptation to falsehood, they practice it without remorse.
(2) the Ephesians had been recently converted, and were, to a great extent, ignorant of the requirements of the gospel. A conscience has to be "created" when pagans are converted, and it is long before they see the evils of many things which appear to us to be palpably wrong.
(3) the effects of former habits abide long, often, after a man is converted. He who has been in the habit of profane swearing, finds it difficult to avoid it; and he who has been all his life practicing deception, will find himself tempted to practice it still. It was for reasons such as these, probably, that the apostle exhorted the Ephesians to put away "lying," and to speak the truth only. Nor is the exhortation now inappropriate to Christians, and there are many classes to whom it would now be proper - such as the following:
(1) He who is in the habit of concealing the defects of an article in trade, or of commending it for more than its real value - "let him put away lying."
(2) he, or she, who instructs a servant to say that they are not at home, when they are at home: or that they are sick, when they are not sick or that they are engaged, when they are not engaged - "let them put away lying."
(3) he that is in the habit of giving a coloring to his narratives; of conveying a false impression by the introduction or the suppression of circumstances that are important to the right understanding of an account - "let him put away lying."
(4) he that is at no pains to ascertain the exact truth in regard to any facts that may affect his neighbor; that catches up flying rumors without investigating them, and that circulates them as undoubted truth, though they may seriously affect the character and peace of another - "let him put away lying."
(5) he that is in the habit of making promises only to disregard them - "let him put away lying." The community is full of falsehoods of that kind, and they are not all confined to the people of the world. Nothing is more important in a community than simple "truth" - and yet, it is to be feared that nothing is more habitually disregarded. No professing Christian can do any good who has not an unimpeachable character for integrity and truth - and yet who can lay his hand on his breast and say before God that he is in all cases a man that speaks the simple and unvarnished truth?
For we are members one of another - We belong to one body - the church - which is the body of Christ; see the notes Rom 5:12. The idea is, that falsehood tends to loosen the bonds of brotherhood. In the "human body" harmony is observed. The eye never deceives the hand, nor the hand the foot, nor the heart the lungs. The whole move harmoniously as if the one could put the utmost confidence in the other - and falsehood in the church is as ruinous to its interests as it would be to the body if one member was perpetually practicing a deception on another.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:25: putting: Lev 19:11; Kg1 13:18; Psa 52:3, Psa 119:29; Pro 6:17, Pro 12:19, Pro 12:22, Pro 21:6; Isa 9:15, Isa 59:3, Isa 59:4, Isa 63:8; Jer 9:3-5; Hos 4:2; Joh 8:44; Act 5:3, Act 5:4; Col 3:9; Ti1 1:10, Ti1 4:2; Tit 1:2, Tit 1:12; Rev 21:8, Rev 22:15
speak: Eph 4:15; Pro 8:7, Pro 12:17; Zac 8:16, Zac 8:19; Co2 7:14; Col 3:9
for: Eph 5:30; Rom 12:5; Co1 10:17, Co1 12:12-27
Geneva 1599
4:25 (14) Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.
(14) He commends separately certain special Christian virtues, and first of all he requires truth (that is to say, sincere manners), condemning all deceit and hypocrisy, because we are born one for another.
John Gill
4:25 Wherefore putting away lying,.... Which is one of the deeds of the old man, and a branch of the former conversation agreeable to him: a lie is a voluntary disagreement of the mind and speech, with a design to deceive; it is to speak that which is false, contrary to truth shining in the mind; and it is spoken knowingly and willingly, and with a design to impose upon others; hence a man may speak what is false, and not be a liar, if he does not know it to be so; and hence parables, fables, tropes, figures, hyperboles, &c. are not lies, because they are not used to deceive, but to illustrate and enforce truth: there are several sorts of lies; there is an officious lie, which is told for the service of others, but this is not lawful; for evil is not to be done, that good may come of it; and a man may as well tell a lie to serve himself, as another; and any other sin by the same rule may be allowed of, and tolerated; besides, it is not lawful to lie for God, and therefore not for a creature: and there is a jocose lie; this ought not to be encouraged; all appearance of evil should be abstained from; every idle word must be accounted for; and hereby also an evil habit of lying may be acquired: and there is a lie which is in itself directly hurtful, and injurious; as is every false thing, said with a design to deceive: and there are religious lies, and liars; some practical ones, as those who do not sincerely worship God, and who are dissolute in their lives, and their practice is not according to their profession; and there are others who are guilty of doctrinal lies, as antichrist and his followers, who are given up to believe a lie; and such who deny the deity, incarnation, Messiahship, work, office, grace, righteousness, and sacrifice of Christ; and who profess themselves to be Christians, and are not: the springs and causes of lying are a corrupt heart and the lusts of it, which prompt unto it; such as covetousness, malice, and the fear of men; and also a tempting devil, the father of lies; and who is a lying spirit, in the hearts and mouths of men; this is a vice which ought to be put away, especially by professors of religion; the effects of it are sad; it brings infamy, disgrace, and discredit, upon particular persons; and has brought judgments upon nations, where it has in general obtained; and has been the cause of corporeal diseases and death; and even makes men liable to the lake of fire and brimstone, which is the second death: it is a sin exceeding sinful; it is a breach of God's law; an aping of the devil; it is against the light of nature, and is destructive of civil society, and very abominable in the sight of God: wherefore
speak every man truth with his neighbour; both with respect to civil and religious affairs, in common conversation, in trade and business, and in all things relating to God and men:
for we are members one of another; as men, are all of one blood, descended from one man, and so are related one to another; and as in civil society, belong to one body politic; and in a religious sense, members of the same mystical body, the church; of which Christ, who is the truth itself, is the head; and therefore should not attempt to deceive one another by lying, since there is such a near relation and close union of one to another.
John Wesley
4:25 Wherefore - Seeing ye are thus created anew, walk accordingly, in every particular. For we are members one of another - To which intimate union all deceit is quite repugnant.
Robert Jamieson, A. R. Fausset and David Brown
4:25 Wherefore--From the general character of "the new man," there will necessarily result the particular features which he now details.
putting away--Greek, "having put away" once for all.
lying--"falsehood": the abstract. "Speak ye truth each one with his neighbor," is quoted, slightly changed, from Zech 8:16. For "to," Paul quotes it "with," to mark our inner connection with one another, as "members one of another" [STIER]. Not merely members of one body. Union to one another in Christ, not merely the external command, instinctively leads Christians to fulfil mutual duties. One member could not injure or deceive another, without injuring himself, as all have a mutual and common interest.
4:264:26: Բարկանայք՝ եւ մի՛ մեղանչէք. արեգակն ՚ի վերայ բարկութեան ձերոյ մի՛ մտցէ։
26 Թէ բարկանաք էլ, մեղք մի՛ գործէք. արեգակը ձեր բարկութեան վրայ թող մայր չմտնի.
26 Եթէ բարկանաք՝ մեղք մի՛ գործէք, արեւը ձեր բարկութեանը վրայ մարը թող չմտնէ։
Բարկանայք, եւ մի՛ մեղանչէք. արեգակն ի վերայ բարկութեան ձերոյ մի՛ մտցէ:

4:26: Բարկանայք՝ եւ մի՛ մեղանչէք. արեգակն ՚ի վերայ բարկութեան ձերոյ մի՛ մտցէ։
26 Թէ բարկանաք էլ, մեղք մի՛ գործէք. արեգակը ձեր բարկութեան վրայ թող մայր չմտնի.
26 Եթէ բարկանաք՝ մեղք մի՛ գործէք, արեւը ձեր բարկութեանը վրայ մարը թող չմտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
4:2626: Гневаясь, не согрешайте: солнце да не зайдет во гневе вашем;
4:26  ὀργίζεσθε καὶ μὴ ἁμαρτάνετε· ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ [τῶ] παροργισμῶ ὑμῶν,
4:26. ὀργίζεσθε ( Ye-should-be-stressed-to ) καὶ ( and ) μὴ ( lest ) ἁμαρτάνετε : ( ye-should-un-adjust-along ) ὁ (the-one) ἥλιος (a-sun) μὴ (lest) ἐπιδυέτω (it-should-vest-upon) ἐπὶ (upon) παροργισμῷ (unto-a-stressing-beside-of) ὑμῶν, (of-ye,"
4:26. irascimini et nolite peccare sol non occidat super iracundiam vestramBe angry: and sin not. Let not the sun go down upon your anger.
26. Be ye angry, and sin not: let not the sun go down upon your wrath:
4:26. “Be angry, but do not be willing to sin.” Do not let the sun set over your anger.
4:26. Be ye angry, and sin not: let not the sun go down upon your wrath:
Be ye angry, and sin not: let not the sun go down upon your wrath:

26: Гневаясь, не согрешайте: солнце да не зайдет во гневе вашем;
4:26  ὀργίζεσθε καὶ μὴ ἁμαρτάνετε· ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ [τῶ] παροργισμῶ ὑμῶν,
4:26. irascimini et nolite peccare sol non occidat super iracundiam vestram
Be angry: and sin not. Let not the sun go down upon your anger.
4:26. “Be angry, but do not be willing to sin.” Do not let the sun set over your anger.
4:26. Be ye angry, and sin not: let not the sun go down upon your wrath:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: В противоположность несдержанности во гневе, свойственной язычникам, христиане, если случится им придти в раздражение, не должны доходить в этом гневном раздражения до греха. Еп. Феофан, разъясняя это выражение, приводит в пример человека, который в раздражении быстро ходит по комнате. Если это человек христианин, то он не забудется до того, чтобы оставить на земле случайно опрокинутую им комнатную мебель или др. вещи, а непременно поднимет их... - Солнце да не зайдет... Не давайте гневу продолжаться долее нескольких часов, в особенности не ложитесь во гневе спать, потому что ночью вы можете еще более укрепиться в раздражении против человека, возбудившего ваш гнев, - некому будет разубедить вас в неосновательности вашего раздражения [Между Апостолом Павлом и Ап. Иаковом как будто есть противоположность во взгляде на допустимость гнева в христианине. Ап. Иаков по-видимому совершенно и безусловно отвергает гнев (Иак. I:20), тогда как Ап. Павел допускает гнев постольку, поскольку он не доходит до греха. Но на самом деле такой противоположности не существует. Когда Ап. Иаков восстает против гнева, то он имеет в виду постоянную склонность Иудеев, к каким принадлежали читатели его послания, доходить в своем стремлении доказать истину до самых нежелательных проявлений фанатизма. Иудеи именно даже придавали решающее значение своим фанатическим выступлениям, полагая, что только такие выступления их поведут к торжеству божественной правды. Между тем Апостол Павел имеет в виду общечеловеческое свойство раздражаться при всяких представляющихся человеку препятствиях в деле осуществления его начинаний. К такому живому отношению человека ко всему с ним случающемуся Апостол не мог, конечно, отнестись отрицательно: человек есть живое и чувствующее существо, которому свойственно от природы известным образом реагировать на все, что ему неприятно. И сам Ап. Иаков, без сомнения, такой гнев допускал, как это видно уже из его обличений, с какими он обращается в своем послании к богачам (гл. V:1: и сл. ; ср. I:19: "медлен на гнев" - только!). И можно ли, в самом деле, предположить, чтобы Апостол Иаков вообще шел против гневного строгого выступления христианина в тех случаях, когда христианин встречается с наглым попиранием законов правды и истины? Гнев в таких случаях является подобием грозы, которая очищает воздух от миазмов и вредных бацилл. Только необходимо, конечно, чтобы этот гнев проходил так же быстро, как гроза. Иначе, если он надолго будет задерживаться в душе человека, он поведет к дурным последствиям - ко греху, как выражается Ап. Павел. В самом деле, большинство преступлений совершены потому, что люди не сумели во время остановиться во гневе своем].
Adam Clarke: Commentary on the Bible - 1831
4:26: Be ye angry, and sin not - Οργιζεσθε, here, is the same as ει μεν οργιζεσθε, If Ye be angry, do not sin. We can never suppose that the apostle delivers this as a precept, if we take the words as they stand in our version. Perhaps the sense is, Take heed that ye be not angry, lest ye sin; for it would be very difficult, even for an apostle himself, to be angry and not sin. If we consider anger as implying displeasure simply, then there are a multitude of cases in which a man may be innocently, yea, laudably angry; for he should be displeased with every thing which is not for the glory of God, and the good of mankind. But, in any other sense, I do not see how the words can be safely taken.
Let not the sun go down upon your wrath - That is: If you do get angry with any one, see that the fire be cast with the utmost speed out of your bosom. Do not go to sleep with any unkind or unbrotherly feeling; anger, continued in, may produce malice and revenge. No temper of this kind can consist with peace of conscience, and the approbation of God's Spirit in the soul.
Albert Barnes: Notes on the Bible - 1834
4:26: Be ye angry and sin not - It has been remarked that the direction here is conformable to the usage of the Pythagoreans, who were bound, when there were any differences among them, to furnish some token of reconciliation before the sun set. Burder, in Ros. Alt. u. neu. Morgenland, in loc. It is implied here:
(1) that there "may" be anger without sin; and,
(2) that there is special danger in all cases where there is anger that it will be accompanied with sin. "Anger" is a passion too common to need any description. It is an excitement or agitation of mind, of more or less violence, produced by the reception of a real or supposed injury, and attended commonly with a desire or purpose of Rev_enge. The desire of Rev_enge, however, is not essential to the existence of the passion, though it is probably always attended with a disposition to express displeasure, to chide, rebuke, or punish; compare Mar 3:5. To a great extent the sudden excitement on the reception of an injury is involuntary, and consequently innocent. Anger is excited when a horse kicks us; when a serpent hisses; when we dash our foot against a stone - and so when a man raises his hand to strike us. The "object or final cause" of implanting this passion in the mind of man is, to rouse him to an immediate defense of himself when suddenly attacked, and before his reason would, have time to suggest the proper means of defense. It prompts at once to self-protection; and when that is done its proper office ceases. If persevered in; it becomes sinful malignity. or Rev_enge - always wrong. Anger may be excited against a "thing" as well as a "person;" as well against an act as a "man." We are suddenly excited by a wrong "thing," without any malignancy against the "man;" we may wish to rebuke or chide "that," without injuring "him." Anger is sinful in the following circumstances:
(1) When it is excited without any sufficient cause - when we are in no danger, and do not need it for a protection. We should be safe without it.
(2) when it transcends the cause, if any cause really exists. All that is beyond the necessity of immediate self-protection, is apart from its design, and is wrong.
(3) when it is against "the person" rather than the "offence." The object is not to injure another; it is to protect ourselves.
(4) when it is attended with the desire of "Rev_enge." That is always wrong; Rom 12:17, Rom 12:19.
(5) when it is cherished and heightened by reflection. And,
(6) When there is an unforgiving spirit; a determination to exact the utmost satisfaction for the injury which has been done. If people were perfectly holy, that sudden "arousing of the mind" in danger, or on the reception of an injury; which would serve to prompt us to save ourselves from danger, would exist, and would be an important principle of our nature. As it is now, it is violent; excessive; incontrollable; persevered in - and is almost always wrong. If people were holy, this excitement of the mind would obey the first injunctions of "reasons," and be wholly under its control; as it is now, it seldom obeys reason at all - and is wholly wrong. Moreover, if all people were holy; if there were none "disposed" to do an injury, it would exist only in the form of a sudden arousing of the mind against immediate danger - which would all be right. Now, it is excited not only in view of "physical" dangers, but in view of the "wrongs" done by others - and hence it terminates on the "person" and not the "thing," and becomes often wholly evil.
Let not the sun go down - Do not cherish anger. Do not sleep upon it. Do not harbor a purpose of Rev_enge; do not cherish ill-will against another. "When the sun sets on a man's anger, he may be sure it is wrong." The meaning of the whole of this verse then is, "If you be angry, which may be the case, and which may be unavoidable, see that the sudden excitement does not become sin. Do not let it overleap its proper bounds; do not cherish it; do not let it remain in your bosom even to the setting of the sun. Though the sun be sinking in the west, let not the passion linger in the bosom, but let his last rays find you always peaceful and calm."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:26: ye: Eph 4:31, Eph 4:32; Exo 11:8, Exo 32:21, Exo 32:22; Num 20:10-13, Num 20:24, Num 25:7-11; Neh 5:6-13; Psa 4:4, Psa 37:8, Psa 106:30-33; Pro 14:29, Pro 19:11, Pro 25:23; Ecc 7:9; Mat 5:22; Mar 3:5, Mar 10:14; Rom 12:19-21; Jam 1:19
let: Deu 24:15
Geneva 1599
4:26 (15) Be (k) ye angry, and sin not: let not the sun go down (l) upon your wrath:
(15) He teaches us how to bridle our anger in such a way that, even though our anger is fierce, yet it does not break out, and that it is without delay quenched before we sleep. And this is so that Satan may not take occasion to give us evil counsel through the wicked counsellor, and destroy us.
(k) If it so happens that you are angry, yet do not sin, that is, bridle your anger, and do not wickedly do that which you have wickedly conceived.
(l) Let not the night come upon you in your anger, that is, make atonement quickly, for all matters.
John Gill
4:26 Be ye angry, and sin not,.... There is anger which is not sinful; for anger is fouled in God himself, in Jesus Christ, in the holy angels, and in God's people; and a man may be said to be angry and not sin, when his anger arises from a true zeal for God and religion; when it is kindled not against persons, but sins; when a man is displeased with his own sins, and with the sins of others: with vice and immorality of every kind; with idolatry and idolatrous worship, and with all false doctrine; and also when it is carried on to answer good ends, as the good of those with whom we are angry, the glory of God, and the promoting of the interest of Christ: and there is an anger which is sinful; as when it is without a cause; when it exceeds due bounds; when it is not directed to a good end; when it is productive of bad effects, either in words or actions; and when it is soon raised, or long continues: the Jews have a like distinction of anger; they say (e),
"there is an anger and an anger; there is an anger which is blessed above and below, and it is called blessed, as it is said Gen 14:19 and there is an anger which is cursed above and below, as it is said Gen 3:14''
And these two sorts are compared to "Ebal" and "Gerizzim", from the one of which proceeded blessing, and from the other cursing: anger for the most part is not only sinful, but it tends to sin, and issues in it; hence that saying of the Jews, , "be not angry, and thou wilt not sin" (f): the spring of it is a corrupt heart, it is stirred up by Satan, encouraged by pride, and increased by grievous words and reproachful language:
let not the sun go down upon your wrath; there is an allusion to Deut 24:10 it seems to be a proverbial expression; and the design of it is to show, that anger should not be continued; that it should not last at furthest more than a day; that when the heat of the day is over, the heat of anger should be over likewise; and that we should not sleep with it, lest it should be cherished and increased upon our pillows; and besides, the time of the going down of the sun, is the time of evening prayer, which may be greatly interrupted and hindered by anger. R. Jonah (g) has an expression or two like to this;
"let not the indignation of anyone abide upon thee; and let not a night sleep with thee, and anger be against any one:''
Tit should be considered, that as God is slow to anger, so he does not retain it for ever; and that to retain anger, is to gratify the devil; wherefore it follows,
(e) Zohar in Gen. fol. 104. 1. (f) T. Bab. Beracot fol. 80. 3. (g) Apud Capell. in Matt. v. 23.
John Wesley
4:26 Be ye angry, and sin not - That is, if ye are angry, take heed ye sin not. Anger at sin is not evil; but we should feel only pity to the sinner. If we are angry at the person, as well as the fault, we sin. And how hardly do we avoid it. Let not the sun go down upon your wrath - Reprove your brother, and be reconciled immediately. Lose not one day. A clear, express command. Reader, do you keep it?
Robert Jamieson, A. R. Fausset and David Brown
4:26 Be ye angry, and sin not--So the Septuagint, Ps 4:4. Should circumstances arise to call for anger on your part, let it be as Christ's "anger" (Mk 3:5), without sin. Our natural feelings are not wrong when directed to their legitimate object, and when not exceeding due bounds. As in the future literal, so in the present spiritual, resurrection, no essential constituent is annihilated, but all that is a perversion of the original design is removed. Thus indignation at dishonor done to God, and wrong to man, is justifiable anger. Passion is sinful (derived from "passio," suffering: implying that amidst seeming energy, a man is really passive, the slave of his anger, instead of ruling it).
let not the sun go down upon your wrath--"wrath" is absolutely forbidden; "anger" not so, though, like poison sometimes used as medicine, it is to be used with extreme caution. The sense is not, Your anger shall not be imputed to you if you put it away before nightfall; but "let no wrath (that is, as the Greek, personal 'irritation' or 'exasperation') mingle with your 'anger,' even though, the latter be righteous, [TRENCH, Greek Synonyms of the New Testament]. "Put it away before sunset" (when the Jewish day began), is proverbial for put it away at once before another day begin (Deut 24:15); also before you part with your brother for the night, perhaps never in this world to meet again. So JONA, "Let not night and anger against anyone sleep with you, but go and conciliate the other party, though he have been the first to commit the offense." Let not your "anger" at another's wickedness verge into hatred, or contempt, or revenge [VATABLUS].
4:274:27: Եւ մի՛ տայք տեղի Սատանայի։
27 եւ Սատանային տեղի մի՛ տուէք:
27 Ու Սատանային՝ տեղի մի՛ տաք։
Եւ մի՛ տայք տեղի Սատանայի:

4:27: Եւ մի՛ տայք տեղի Սատանայի։
27 եւ Սատանային տեղի մի՛ տուէք:
27 Ու Սատանային՝ տեղի մի՛ տաք։
zohrab-1805▾ eastern-1994▾ western am▾
4:2727: и не давайте места диаволу.
4:27  μηδὲ δίδοτε τόπον τῶ διαβόλῳ.
4:27. μηδὲ (lest-moreover) δίδοτε (ye-should-give) τόπον (to-an-occasion) τῷ (unto-the-one) διαβόλῳ. (unto-casted-through)
4:27. nolite locum dare diaboloGive not place to the devil.
27. neither give place to the devil.
4:27. Provide no place for the devil.
4:27. Neither give place to the devil.
Neither give place to the devil:

27: и не давайте места диаволу.
4:27  μηδὲ δίδοτε τόπον τῶ διαβόλῳ.
4:27. nolite locum dare diabolo
Give not place to the devil.
4:27. Provide no place for the devil.
4:27. Neither give place to the devil.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Здесь речь идет не о диаволе-сатане, а о клеветнике (diaboloV может иметь и такое значение ср. Лк XVI:1). Если же понимать это место в смысле предупреждения от опасности подчиниться во гневе влиянию диавола, то это наставление будет слишком общим, так как и во всех случаях наших грехопадений мы даем место внушениям диавола. Между тем при нашем толковании этот стих является вполне подходящим заключением для наставления предыдущего стиха: во гневе, который мы поддерживаем в себе против кого-либо, мы, пожалуй, дадим веру всяким изветам злых людей против тех, на кого гневаемся...
Adam Clarke: Commentary on the Bible - 1831
4:27: Neither give place to the devil - Your adversary will strive to influence your mind, and irritate your spirit; watch and pray that he may not get any place in you, or ascendancy over you.
As the word διαβολος is sometimes used to signify a calumniator, tale-bearer, whisperer, or backbiter; (see in the original, Ti1 3:11; Ti2 3:3, and Tit 2:3); here it may have the same signification. Do not open your ear to the tale-bearer, to the slanderer, who comes to you with accusations against your brethren, or with surmisings and evil speakings. These are human devils; they may be the means of making you angry, even without any solid pretense; therefore give them no place, that you may not be angry at any time; but if, unhappily, you should be overtaken in this fault, let not the sun go down upon your wrath; go to your brother, against whom you have found your spirit irritated; tell him what you have heard, and what you fear; let your ears be open to receive his own account; carefully listen to his own explanation; and, if possible, let the matter be finally settled, that Satan may not gain advantage over either.
Albert Barnes: Notes on the Bible - 1834
4:27: Neither give place to the devil - This has respect probably to the exhortation in the former verse. "Do not yield to the suggestions and temptations of Satan, who would take every opportunity to persuade you to cherish unkind and angry feelings, and to keep up a spirit of resentment among brethren." Many of our feelings, when we suppose we are merely defending our rights, and securing what is our own, are produced by the temptations of the devil. The heart is deceitful; and seldom more deceitful in any case than when a man is attempting to vindicate himself from injuries done to his person and reputation. The devil is always busy when we are angry, and in some way, if possible, will lead us into sin; and the best way to avoid his wiles is to curb the temper, and restrain even sudden anger. No man sins by "restraining" his anger: no man is certain that he will not who indulges it for a moment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:27: Eph 6:11, Eph 6:16; Act 5:3; Co2 2:10, Co2 2:11; Jam 4:7; Pe1 5:8
John Gill
4:27 Neither give place to the devil. Or "to the accuser", or "slanderer"; that is, to any adversary, that takes delight in slandering and reproaching the saints; give such no room, nor reason, to calumniate the doctrine and ways of Christ, through an unbecoming conversation, by lying and sinful anger, or by other means; or rather the devil, the great accuser of the brethren is meant; and the Ethiopic version renders it, "do not give way to Satan"; which is done, when men indulge any lust or corruption; and when they easily fall in with his suggestions and temptations; when they are off of their watch and guard; and when they do not resist, but quietly yield unto him.
John Wesley
4:27 Neither give place to the devil - By any delay.
Robert Jamieson, A. R. Fausset and David Brown
4:27 Neither give place--that is, occasion, or scope, to the devil, by continuing in "wrath." The keeping of anger through the darkness of night, is giving place to the devil, the prince of darkness (Eph 6:12).
4:284:28: Որ գողանայրն, մի՛ եւս գողասցի, այլ մանաւանդ վաստակեսցէ՛ գործել ձեռօք իւրովք զբարիս. զի բաւակա՛ն իցէ տալ ում պիտո՛յ իցէ[4353]։ [4353] Ոմանք. Վաստակեսցի ձեռօք իւրովք գործել... բաւական լիցի տալ։
28 Ով գողանում էր, այլեւս թող չգողանայ, այլ մանաւանդ թող աշխատի իր ձեռքերով բարիք արտադրել, որպէսզի կարո՛ղ լինի տալու նրան, ով կարիքի մէջ է:
28 Ան որ գողութիւն կ’ընէր, ա՛լ թող չգողնայ. այլ մանաւանդ աղէկ գործի մը պարապելով՝ իր ձեռքերովը աշխատի, որպէս զի կարող ըլլայ տալ* կարօտ եղողին։
Որ գողանայրն` մի՛ եւս գողասցի, այլ մանաւանդ վաստակեսցէ գործել ձեռօք իւրովք զբարիս. զի բաւական իցէ տալ ում պիտոյ իցէ:

4:28: Որ գողանայրն, մի՛ եւս գողասցի, այլ մանաւանդ վաստակեսցէ՛ գործել ձեռօք իւրովք զբարիս. զի բաւակա՛ն իցէ տալ ում պիտո՛յ իցէ[4353]։
[4353] Ոմանք. Վաստակեսցի ձեռօք իւրովք գործել... բաւական լիցի տալ։
28 Ով գողանում էր, այլեւս թող չգողանայ, այլ մանաւանդ թող աշխատի իր ձեռքերով բարիք արտադրել, որպէսզի կարո՛ղ լինի տալու նրան, ով կարիքի մէջ է:
28 Ան որ գողութիւն կ’ընէր, ա՛լ թող չգողնայ. այլ մանաւանդ աղէկ գործի մը պարապելով՝ իր ձեռքերովը աշխատի, որպէս զի կարող ըլլայ տալ* կարօտ եղողին։
zohrab-1805▾ eastern-1994▾ western am▾
4:2828: Кто крал, вперед не кради, а лучше трудись, делая своими руками полезное, чтобы было из чего уделять нуждающемуся.
4:28  ὁ κλέπτων μηκέτι κλεπτέτω, μᾶλλον δὲ κοπιάτω ἐργαζόμενος ταῖς [ἰδίαις] χερσὶν τὸ ἀγαθόν, ἵνα ἔχῃ μεταδιδόναι τῶ χρείαν ἔχοντι.
4:28. ὁ (The-one) κλέπτων (stealing) μηκέτι (lest-if-to-a-one) κλεπτέτω, (it-should-steal,"μᾶλλον (more-such) δὲ (moreover) κοπιάτω (it-should-fell-belong-unto) ἐργαζόμενος ( working-to ) ταῖς (unto-the-ones) χερσὶν (unto-hands) τὸ (to-the-one) ἀγαθόν, (to-good,"ἵνα (so) ἔχῃ (it-might-hold) μεταδιδόναι (to-give-with) τῷ (unto-the-one) χρείαν (to-an-affording-of) ἔχοντι. (unto-holding)
4:28. qui furabatur iam non furetur magis autem laboret operando manibus quod bonum est ut habeat unde tribuat necessitatem patientiHe that stole, let him now steal no more: but rather let him labour, working with his hands the thing which is good, that he may have something to give to him that suffereth need.
28. Let him that stole steal no more: but rather let him labour, working with his hands the thing that is good, that he may have whereof to give to him that hath need.
4:28. Whoever was stealing, let him now not steal, but rather let him labor, working with his hands, doing what is good, so that he may have something to distribute to those who suffer need.
4:28. Let him that stole steal no more: but rather let him labour, working with [his] hands the thing which is good, that he may have to give to him that needeth.
Let him that stole steal no more: but rather let him labour, working with [his] hands the thing which is good, that he may have to give to him that needeth:

28: Кто крал, вперед не кради, а лучше трудись, делая своими руками полезное, чтобы было из чего уделять нуждающемуся.
4:28  ὁ κλέπτων μηκέτι κλεπτέτω, μᾶλλον δὲ κοπιάτω ἐργαζόμενος ταῖς [ἰδίαις] χερσὶν τὸ ἀγαθόν, ἵνα ἔχῃ μεταδιδόναι τῶ χρείαν ἔχοντι.
4:28. qui furabatur iam non furetur magis autem laboret operando manibus quod bonum est ut habeat unde tribuat necessitatem patienti
He that stole, let him now steal no more: but rather let him labour, working with his hands the thing which is good, that he may have something to give to him that suffereth need.
4:28. Whoever was stealing, let him now not steal, but rather let him labor, working with his hands, doing what is good, so that he may have something to distribute to those who suffer need.
4:28. Let him that stole steal no more: but rather let him labour, working with [his] hands the thing which is good, that he may have to give to him that needeth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Тот, кто не отстал совсем от привычки к присвоению чужой собственности, которою страдали большинство язычников, должен не только перестать воровать, а еще кроме того изо всех сил трудиться (copiazw), своими руками делая полезное и притом честное (to aga§on), чтобы иметь возможность помогать другим. Тогдашним христианам весьма полезно было услышать это наставление, потому что и среди них не всегда - в особенности, конечно, у людей низшего звания, которые составляли главный контингент Церкви - крепко было уважение к чужой собственности (ср. 1Пет. IV:15: и 1Кор.VI:10) [Ап. вероятнее всего имеет здесь в виду рабов, у которых, действительно, как свидетельствуют древние писатели, воровство вошло в привычку. Что Ап. говорить именно о рабах, об этом можно заключать и из того, что он убеждает воров не к возвращению похищенного или растраченного имущества, но требует от них усиленной работы на пользу бедных членов Церкви: очевидно, что воры не имели собственного имущества, которым могли бы возместить причиненный другому с их стороны ущерб, и что они могли загладить свой проступок только своими трудами - в то время, какое у них оставалось свободным от их служения господам, напр., в ночное время, какое давалось рабам для отдохновения. Отсюда мы можем вывести и такое заключение, что в первенствующей христианской Церкви взносы на нужды бедняков получались не только от людей зажиточных, но и от самых последних рабочих].
Adam Clarke: Commentary on the Bible - 1831
4:28: Let him that stole steal no more - It is supposed that, among the rabbins, stealing was not entirely discountenanced, provided a portion was given to the poor. The apostle here teaches them a different doctrine: as they should speak truth every man with his neighbor, so they should in every respect act honestly, for nothing contrary to truth and righteousness could be tolerated under the Christian system. Let no man, under pretense of helping the poor, defraud another; but let him labor, working with his hands to provide that which is good, that he may have to give to him who is in necessity. Stealing, overreaching, defrauding, purloining, etc., are consistent with no kind of religion that acknowledges the true God. If Christianity does not make men honest, it does nothing for them. Those who are not saved from dishonesty fear not God, though they may dread man.
Albert Barnes: Notes on the Bible - 1834
4:28: Let him that stole steal no more - Theft, like lying, was, and is, almost a universal vice among the pagan. The practice of pilfering pRev_ails in, probably, every pagan community, and no property is safe which is not guarded, or so locked up as to be inaccessible. Hence, as the Christian converts at Ephesus had been long addicted to it, there was danger that they would fall into it again; and hence the necessity of special cautions on that head. We are not to suppose that "pilfering" was a common vice in the church, but the cautions on this point proceed on the principle that, where a man has been long in the habit of a particular sin, he is in great danger of falling into it again. Hence, we caution the man who has been intemperate against the least indulgence in intoxicating drinks; we exhort him not to touch that which would be so strong a temptation to him. The object of the apostle was to show that the gospel requires holy living in all its friends, and to entreat Christians at Ephesus in a special manner to avoid the vices of the surrounding pagan.
But rather let him labour - Let him seek the means of living in an honest manner, by his own industry, rather than by wronging others.
Working with his hands - Pursuing some honest employment. Paul was not ashamed to labor with "his own hands" Act 20:35; and no man is dishonored by labor. God made man for toil Gen 2:15; and employment is essential to the happiness of the race. No man, who is "able" to support himself, has a "right" to depend on others; see the notes on Rom 12:11.
That he may have to give to him that needeth - Margin, "distribute." Not merely that may have the means of support, but that he may have it in his power to aid others. The reason and propriety of this is obvious. The human race is one great brotherhood. A considerable part "cannot" labor to support themselves. They are too old, or too young; or they are crippled, or feeble, or laid on beds of sickness. If others do not divide with them the avails of their labors, they will perish. We are required to laboar in order that we may have the privilege of contributing to their comfort. Learn from this verse:
(1) That every Christian should have some calling, business, or profession, by which he may support himself. The Saviour was carpenter; Paul a tentmaker; and no man is disgraced by being able to build a house or to construct a tent.
(2) Christianity promotes industry. It is rare that an idle man becomes a Christian; but if he does, religion makes him industrious just in proportion as it has influence over his mind. To talk of a "lazy Christian," is about the same as to talk of burning water or freezing fire.
(3) Christians should have some "useful" and "honest" employment. They should work "that which is good." They should not pursue an employment which will necessarily injure others. No man has a right to place a nuisance under the window of his neighbor; nor has he any "more" right to pursue an employment that shall lead his neighbor into sin or ruin him. An honest employment benefits everybody . A good farmer is a benefit to his neighborhood and country; and a good shoemaker, blacksmith, weaver, cabinetmaker, watchmaker, machinist, is a blessing to the community. He injures no one; he benefits all. How is it with the distiller, and the vender of alcoholic drinks? He benefits no one; he injures every body. Every quart of intoxicating drink that is taken from his house does evil somewhere - evil, and only evil, and that continually. No one is made better, or richer; no one is made more moral or industrious; no one is helped on the way to heaven by it. Thousands are helped on the way to hell by it, who are already in the path; and thousands are "induced" to walk in the way to death who, but for that distillery, store, or tavern, might have walked in the way to heaven. Is this then "working that which is good?" Would Paul have done it? Would Jesus do it? Strange, that by a professing Christian it was ever done! See a striking instance of the way in which the Ephesian Christians acted when they were first converted, in the Acts of the Apostles, Act 19:19; compare notes on that place.
(4) the main business of a Christian is not to "make money," and to become rich. It is that he may have the means of benefiting others. Beyond what he needs for himself, his poor, and sick, and aged, and afflicted brother and friend has a claim on his earnings - and they should be liberally bestowed.
(5) we should labor in "order" that we may have the means of doing good to others. It should be just as much a matter of plan and purpose to do this, as it is to labor in order to buy a coat, or to build a house, or to live comfortably, or to have the means of a decent burial. Yet how few are those who have any such end in view, or who pursue their daily toil definitely, "that they may have something to give away!" The world will be soon converted when all Christians make that the purpose of life; see the notes on Rom 12:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:28: him that: Exo 20:15, Exo 20:17, Exo 21:16; Pro 30:9; Jer 7:9; Hos 4:2; Zac 5:3; Joh 12:6; Co1 6:10, Co1 6:11
steal no more: Job 34:32; Pro 28:13; Luk 3:8, Luk 3:10-14, Luk 19:8
labour: Pro 13:11, Pro 14:23; Act 20:34, Act 20:35; Th1 4:11, Th1 4:12; Th2 3:6-8, Th2 3:11, Th2 3:12
that he: Luk 3:11, Luk 21:1-4; Joh 13:29; Co2 8:2, Co2 8:12
give: or, distribute, Rom 12:13; Co2 9:12-15; Ti1 6:18
Geneva 1599
4:28 (16) Let him that stole steal no more: but rather let him labour, working with [his] hands the thing which is (m) good, that he may have to give to him that needeth.
(16) He descends from the heart to the hands, condemning theft: and because the men who give themselves to this wickedness often pretend to be poor, he shows that labour is a good remedy against poverty, which God blesses in such a way that those who labour always have some surplus to help others. And therefore it is far from being the case that they are forced to steal other men's goods.
(m) By labouring in things that are holy, and profitable to his neighbour.
John Gill
4:28 Let him that stole steal no more,.... Stealing, or theft, is a fraudulent taking away of another man's goods, without the knowledge and will of the owner, for the sake of gain; to which evil may be reduced, not making good, or not performing payments, all unjust contracts, detention of wages, unlawful usury, unfaithfulness in anything committed to trust, advising, encouraging, and receiving from thieves: theft is a very great evil; it is a breach of the common law of nature, to do to others, as we would be done by; it is contrary to particular laws of God, and is against common justice, and ought not to be continued in, and is punishable by God and man; it springs from a corrupt heart, and often arises from poverty, idleness, sloth, covetousness, and prodigality: the remedy against it follows,
but rather let him labour, working with his hands the thing which is good; labouring with diligence and industry, at any manufacture, trade, or business, which is honest, lawful, and of good report, is a proper antidote against theft; and ought to be preferred to such a scandalous way of living, and to be constantly attended to: and that for this end among others,
that he may have to give to him that needeth; and not take away another man's property; needy persons are the objects of charity; and what is given to them, should be a man's own; and what a man gets by his hand labour, he should not prodigally spend, or covetously lay up, but should cheerfully distribute it to indigent persons.
John Wesley
4:28 But rather let him labour - Lest idleness lead him to steal again. And whoever has sinned in any kind ought the more zealously to practise the opposite virtue. That he may have to give - And so be no longer a burden and nuisance, but a blessing, to his neighbours.
Robert Jamieson, A. R. Fausset and David Brown
4:28 Greek, "Let him that stealeth." The imperfect or past tense is, however, mainly meant, though not to the exclusion of the present. "Let the stealing person steal no more." Bandits frequented the mountains near Ephesus. Such are meant by those called "thieves" in the New Testament.
but rather--For it is not enough to cease from a sin, but the sinner must also enter on the path that is its very opposite [CHRYSOSTOM]. The thief, when repentant, should labor more than he would be called on to do, if he had never stolen.
let him labour--Theft and idleness go together.
the thing which is good--in contrast with theft, the thing which was evil in his past character.
with his hands--in contrast with his former thievish use of his hands.
that he may have to give--"that he may have wherewith to impart." He who has stolen should exercise liberality beyond the restitution of what he has taken. Christians in general should make not selfish gain their aim in honest industry, but the acquisition of the means of greater usefulness to their fellow men; and the being independent of the alms of others. So Paul himself (Acts 20:35; Th2 3:8) acted as he taught (Th1 4:11).
4:294:29: Ամենա՛յն բան տգեղ ՚ի բերանոյ ձերմէ մի՛ ելցէ. այլ որ ինչ բարի՛ն է, ՚ի շինա՛ծ պիտոյից, զի տացէ շնո՛րհս այնոցիկ որ լսենն[4354]։ [4354] Ոմանք. Բարին իցէ. ՚ի շինուած։
29 Ոչ մի տգեղ խօսք ձեր բերանից թող չելնի, այլ միայն բարի խօսքը, որ շինիչ է եւ օգտակար, որպէսզի շնորհով լցուի նա, ով այն լսում է:
29 Բնաւ ձեր բերնէն ապականեալ խօսք մը թող չելլէ, հապա ինչ որ աղէկ է՝ պէտք եղած շինութեանը համար, որպէս զի լսողներուն շնորհք տայ։
Ամենայն բան տգեղ ի բերանոյ ձերմէ մի՛ ելցէ, այլ որ ինչ բարին է ի շինած պիտոյից, զի տացէ շնորհս այնոցիկ որ լսենն:

4:29: Ամենա՛յն բան տգեղ ՚ի բերանոյ ձերմէ մի՛ ելցէ. այլ որ ինչ բարի՛ն է, ՚ի շինա՛ծ պիտոյից, զի տացէ շնո՛րհս այնոցիկ որ լսենն[4354]։
[4354] Ոմանք. Բարին իցէ. ՚ի շինուած։
29 Ոչ մի տգեղ խօսք ձեր բերանից թող չելնի, այլ միայն բարի խօսքը, որ շինիչ է եւ օգտակար, որպէսզի շնորհով լցուի նա, ով այն լսում է:
29 Բնաւ ձեր բերնէն ապականեալ խօսք մը թող չելլէ, հապա ինչ որ աղէկ է՝ պէտք եղած շինութեանը համար, որպէս զի լսողներուն շնորհք տայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:2929: Никакое гнилое слово да не исходит из уст ваших, а только доброе для назидания в вере, дабы оно доставляло благодать слушающим.
4:29  πᾶς λόγος σαπρὸς ἐκ τοῦ στόματος ὑμῶν μὴ ἐκπορευέσθω, ἀλλὰ εἴ τις ἀγαθὸς πρὸς οἰκοδομὴν τῆς χρείας, ἵνα δῶ χάριν τοῖς ἀκούουσιν.
4:29. πᾶς (All) λόγος (a-forthee) σαπρὸς (rotten) ἐκ (out) τοῦ (of-the-one) στόματος (of-a-mouth) ὑμῶν (of-ye) μὴ (lest) ἐκπορευέσθω , ( it-should-traverse-out-of ,"ἀλλὰ (other) εἴ (if) τις (a-one) ἀγαθὸς (good) πρὸς (toward) οἰκοδομὴν (to-a-house-building) τῆς (of-the-one) χρείας, (of-an-affording-of,"ἵνα (so) δῷ (it-might-have-had-given) χάριν (to-a-granting) τοῖς (unto-the-ones) ἀκούουσιν . ( unto-hearing )
4:29. omnis sermo malus ex ore vestro non procedat sed si quis bonus ad aedificationem oportunitatis ut det gratiam audientibusLet no evil speech proceed from your mouth: but that which is good, to the edification of faith: that it may administer grace to the hearers.
29. Let no corrupt speech proceed out of your mouth, but such as is good for edifying as the need may be, that it may give grace to them that hear.
4:29. Let no evil words proceed from your mouth, but only what is good, toward the edification of faith, so as to bestow grace upon those who listen.
4:29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.
Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers:

29: Никакое гнилое слово да не исходит из уст ваших, а только доброе для назидания в вере, дабы оно доставляло благодать слушающим.
4:29  πᾶς λόγος σαπρὸς ἐκ τοῦ στόματος ὑμῶν μὴ ἐκπορευέσθω, ἀλλὰ εἴ τις ἀγαθὸς πρὸς οἰκοδομὴν τῆς χρείας, ἵνα δῶ χάριν τοῖς ἀκούουσιν.
4:29. omnis sermo malus ex ore vestro non procedat sed si quis bonus ad aedificationem oportunitatis ut det gratiam audientibus
Let no evil speech proceed from your mouth: but that which is good, to the edification of faith: that it may administer grace to the hearers.
4:29. Let no evil words proceed from your mouth, but only what is good, toward the edification of faith, so as to bestow grace upon those who listen.
4:29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: Опять имеется в виду привычка язычников к "гнилым словам". Гнилое вносит порчу и вред туда, куда попадает, и гнилое или безнравственное выражение и тем более целая речь вносит развращение в среду христианского общества [Некоторые слишком расширяют понятие "гнилого слова" и полагают, что Ап. здесь воспрещает всякие бессодержательные речи, которые ведутся просто для провождения времени. Так Майер говорит: "для Апостола слова наших уст являются ясным отражением и обнаружением нашей внутренней, душевной, жизни. И такие бесполезные (гнилые) слова суть для него доказательство того, что "внутренний человек" говорящего болен, что он - не таков, каким должен бы быть, если бы он был исполнен божественной жизни... И такой взгляд совершенно правилен. Ибо кто своим сердцем находится в действительном общении с Богом, тот подчиняет все свои мысли, речи и поступки воле Божией... Тот же, кто чувствует удовольствие, слыша шутки всякого рода, показывает этим, что он пустой и поверхностный человек" (посл. к Ефес). Рассуждение Майера нельзя не признать слишком строгим и крайним. Ведь веселая шутка часто разгоняет дурное настроение человека и оживляет энергию к деятельности: достаточно указать на влияние шуток, какие допускали себе полководцы по отношению к солдатам во время тяжких военных переходов. Ведь дальше и Апостол говорит, что мы должны говорить то, что может содействовать назиданию или, точнее, созиданию человека, а современная педагогия утверждает, что характер воспитанника образуется не только путем постоянно серьезных наставлений и увещаний со стороны воспитателя, но также и прилично-веселою шуткою или веселым рассказом. Следов., Апостол не мог отвергать совершенно того, что может служить на истинную пользу человека: он только своим увещанием обращает наше внимание на то, что все наши речи и разговоры не должны заходит за пределы дозволенного христианской моралью]. - К назиданию в вере - по Тишендорфу: к созиданию или удовлетворению данной потребности или нужды (proV oicodomhn thV creiaV). - Благодать, т. е. и приятность, и духовное благословение, духовную пользу.
Adam Clarke: Commentary on the Bible - 1831
4:29: Let no corrupt communication - Πας λογος σαπρος. Kypke observes that λογος σαπρος signifies a useless, putrid, unsavory, and obscene word or conversation.
1. Useless, particularly that which has been rendered so by old age and corruption.
2. Putrid, impure; so Aristophanes in Lysistrat., p. 859, calls a bad woman σαπρα: εμοι συ λουτρον, ω σαπρα· Tune, Spurca! balneum mihi parabis?
3. Calumnious, or reproachful; whatever has a tendency to injure the name, fame, or interest of another.
In short, it appears to mean any word or thing obscene, any thing that injures virtue, countenances vice, or scoffs at religion. In the parallel place, Col 4:6, the apostle exhorts that our speech may be seasoned with salt, to preserve it from putrefaction. See Kypke and Macknight.
But that which is good to the use of edifying - To be good for a thing is a Graecism, as well as an Anglicism, for, to be fit, proper, suitable, etc.; so Achilles Tatius, lib. iv. p. 231: Αγαθον εις φιλιαν οιδα σε· I know thee to be good (formed) for friendship. And Appian, de Bell. Hisp., p. 439, terms both the Scipios, Ανδρας ες παντα αγαθους γενομενους, men who were good (suitable) for all things. And also Lucian, in Toxari, p. 53: Ου μονον αρα τοξευειν αγαθοι ησαν Σκυθαι· The Scythians were not good (expert) in archery only. See Kypke, from whom I quote.
That it may minister grace - Ἱνα δῳ χαριν. This may be understood thus:
1. Let your conversation be pure, wise, and holy, that it may he the means of conveying grace, or Divine influences, to them that hear.
2. Let it be such as to be grateful or acceptable to the hearers. This is the meaning of Ἱνα δῳ χαριν in some of the most correct Greek writers. Never wound modesty, truth, or religion with your discourse; endeavor to edify those with whom you converse; and if possible, speak so as to please them.
Albert Barnes: Notes on the Bible - 1834
4:29: Let no corrupt communication proceed - see the notes on Co1 15:33. The word rendered "corrupt" (σαπρὸς sapros) means bad, decayed, rotten, and is applied to putrid vegetable or animal substances. Then it is applied to a tree that is of a useless character, that produces no good fruit; Mat 7:17. Then it is used in a moral sense, as our word "corrupt" is, to denote that which is depraved, evil. contaminating, and may denote here anything that is obscene, offensive, or that tends to corrupt others. The importance of this admonition will be appreciated when it is remembered:
(1) that such obscene and filthy conversation pRev_ailed everywhere, and does still among the pagan. So general is this, that at almost every missionary station it has been found that the common conversation is so corrupt and defiling that missionaries have felt it necessary to send their children home to be educated, in order to secure them from the contaminating influence of those around them.
(2) those who have had the misfortune to be familiar with the common conversation of the lower classes in any community, and especially with the conversation of young men, will see the importance of this admonition. Scarcely anything can be conceived more corrupt or corrupting, than that which often pRev_ails among young men - and even young men in the academies and colleges of this land,
(3) its importance will be seen from the "influence" of such corrupt communications. "The passage of an impure thought through the mind leaves pollution behind it;" the expression of such a thought deepens the pollution on the soul, and corrupts others. It is like retaining an offensive carcase above ground, to pollute the air, and to diffuse pestilence and death, which should at once be buried out of sight. A Christian should be pure in his conversation. His Master was pure. His God is pure. The heaven to which he goes is pure. The religion which he professes is pure. Never should he indulge himself in an obscene allusion: never should he retail anecdotes of an obscene character, or smile when they are retailed by others. Never should he indulge in a jest having a double meaning; never should be listen to a song of this character. If those with whom he associates have not sufficient respect for themselves and him to abstain from such corrupt and corrupting allusions, he should at once leave them.
But that which is good to the use of edifying - Margin, to edify profitably." Greek, "to useful edification:" that is, adapted to instruct, counsel, and comfort others; to promote their intelligence anti purity. Speech is an invaluable gift; a blessing of inestimable worth. We may so speak as "always" to do good to others. We may give them some information which they have not; impart some consolation which they need; elicit some truth by friendly discussion which we did not know before, or recall by friendly admonition those who are in danger of going astray. He who talks for the mere sake of talking will say many foolish things; he whose great aim in life is to benefit others, will not be likely to say that which he will have occasion to regret; compare Mat 12:36; Ecc 5:2; Pro 10:19; Jam 1:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:29: no: Eph 5:3, Eph 5:4; Psa 5:9, Psa 52:2, Psa 73:7-9; Mat 12:34-37; Rom 3:13, Rom 3:14; Co1 15:32, Co1 15:33; Col 3:8, Col 3:9, Col 4:6; Jam 3:2-8; Pe2 2:18; Jde 1:13-16; Rev 13:5, Rev 13:6
that which: Deu 6:6-9; Psa 37:30, Psa 37:31, Psa 45:2, Psa 71:17, Psa 71:18, Psa 71:24, Psa 78:4, Psa 78:5; Pro 10:31, Pro 10:32, Pro 12:13; Pro 15:2-4, Pro 15:7, Pro 15:23, Pro 16:21, Pro 25:11, Pro 25:12; Isa 50:4; Mal 3:16-18; Luk 4:22; Co1 14:19; Col 3:16, Col 3:17, Col 4:6; Th1 5:11
to the use of edifying: or, to edify profitably, Eph 4:12, Eph 4:16
minister: Mat 5:16; Pe1 2:12, Pe1 3:1
Geneva 1599
4:29 (17) Let no (n) corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister (o) grace unto the hearers.
(17) He bridles the tongue as well, teaching us to so temper our talk, that our hearer's minds are not destroyed, and are rather instructed.
(n) Literally, "rotten".
(o) By grace he means that by which men most profit with regard to going forward in godliness and love.
John Gill
4:29 Let no corrupt communication proceed out of your mouth,.... As unsavoury speech, foolish talking, light and frothy language, that which is filthy, unprofitable, noxious, and nauseous, and all that is sinful; such as profane oaths, curses, and imprecations, unchaste words, angry ones, proud, haughty, and arrogant expressions, lies, perjury, &c. which may be called corrupt, because such communication springs from a corrupt heart; is an evidence of the corruption of it; the subject matter of it is corrupt; and it conveys corruption to others, it corrupts good manners; and is the cause of men's going down to the pit of corruption: wherefore a restraint should be laid upon the lips of men; men have not a right to say what they please; good men will be cautious what they say, otherwise their religion is in vain; and conscious of their own weakness, they will pray to God to set a watch before their mouth, and to keep the door of their lips, and not suffer anything to come out,
but that which is good for the use of edifying: or "for edification", as the Syriac version renders it; the Arabic version reads, "for the edification of all"; that is, that hear; and the Vulgate Latin version and Claromontane exemplar, "for the edification of faith": for the building up of saints on their most holy faith, and for the encouragement and increase of the grace of faith: in the Greek text it is literally, "for the edification of use"; for useful edification, or what is useful for edification; and is suited to the present want or opportunity, as the word is by some rendered: and that must be "good", which answers such an end; meaning not that the language should be formally and grammatically good, though to speak with propriety is useful and serviceable, and tends the more to instruction and edification; but that which is materially good, or the subject of it is good; that which is true, pure, pleasant, and profitable:
that it may minister grace unto the hearers; may be grateful and acceptable to them, or may minister the grace of God to them; that is, the doctrine of grace, the Gospel of the grace of God; and be a means of conveying the principle of grace into the hearts of the hearers, and of drawing it forth into exercise where it is; and such speech or communication which springs from a gracious heart, and from a principle of grace in the heart, and is upon the subject of the grace of God, is most likely to be thus useful and edifying: agreeably to all this are some sayings of the Jews (h),
"says R. Joshua ben Levi, for ever let not a man suffer any thing "that is filthy", or unseemly, to proceed out of his mouth; says R. Ishmael, for ever let a man discourse , "in a pure language";''
not corrupt.
(h) T. Bab. Pesachim, fol. 3. 1.
John Wesley
4:29 But that which is good - Profitable to the speaker and hearers. To the use of edifying - To forward them in repentance, faith, or holiness. That it may minister grace - Be a means of conveying more grace into their hearts. Hence we learn, what discourse is corrupt, as it were stinking in the nostrils of God; namely, all that is not profitable, not edifying, not apt to minister grace to the hearers.
Robert Jamieson, A. R. Fausset and David Brown
4:29 corrupt--literally, "insipid," without "the salt of grace" (Col 4:6), so worthless and then becoming corrupt: included in "foolish talking" (Eph 5:4). Its opposite is "that which is good to edifying."
communication--language.
that which, &c.--Greek, "whatever is good."
use of edifying--literally, "for edifying of the need," that is, for edifying where it is needed. Seasonably edifying; according as the occasion and present needs of the hearers require, now censure, at another time consolation. Even words good in themselves must be introduced seasonably lest by our fault they prove injurious instead of useful. TRENCH explains, Not vague generalities, which would suit a thousand other cases equally well, and probably equally ill: our words should be as nails fastened in a sure place, words suiting the present time and the present person, being "for the edifying of the occasion" (Col 4:6).
minister--Greek, "give." The word spoken "gives grace to the hearers" when God uses it as His instrument for that purpose.
4:304:30: Եւ մի՛ տրտմեցուցանէք զՀոգին Սուրբ Աստուծոյ, որով կնքեցարուք յաւուրն փրկութեան։
30 Եւ մի՛ տրտմեցրէք Աստծու Սուրբ Հոգին, որով կնքուեցիք փրկութեան օրուայ համար:
30 Եւ Աստուծոյ Սուրբ Հոգին մի՛ տրտմեցնէք, որով դուք կնքուեցաք փրկութեան օրուանը համար։
Եւ մի՛ տրտմեցուցանէք զՀոգին Սուրբ Աստուծոյ, որով կնքեցարուք [19]յաւուրն փրկութեան:

4:30: Եւ մի՛ տրտմեցուցանէք զՀոգին Սուրբ Աստուծոյ, որով կնքեցարուք յաւուրն փրկութեան։
30 Եւ մի՛ տրտմեցրէք Աստծու Սուրբ Հոգին, որով կնքուեցիք փրկութեան օրուայ համար:
30 Եւ Աստուծոյ Սուրբ Հոգին մի՛ տրտմեցնէք, որով դուք կնքուեցաք փրկութեան օրուանը համար։
zohrab-1805▾ eastern-1994▾ western am▾
4:3030: И не оскорбляйте Святаго Духа Божия, Которым вы запечатлены в день искупления.
4:30  καὶ μὴ λυπεῖτε τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως.
4:30. καὶ (And) μὴ (lest) λυπεῖτε (ye-should-sadden-unto) τὸ (to-the-one) πνεῦμα (to-a-currenting-to) τὸ (to-the-one) ἅγιον (to-hallow-belonged) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"ἐν (in) ᾧ (unto-which) ἐσφραγίσθητε (ye-were-sealed-to) εἰς (into) ἡμέραν (to-a-day) ἀπολυτρώσεως. (of-an-enloosing-off)
4:30. et nolite contristare Spiritum Sanctum Dei in quo signati estis in die redemptionisAnd grieve not the holy Spirit of God: whereby you are sealed unto the day of redemption.
30. And grieve not the Holy Spirit of God, in whom ye were sealed unto the day of redemption.
4:30. And do not be willing to grieve the Holy Spirit of God, in whom you have been sealed, unto the day of redemption.
4:30. And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.
And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption:

30: И не оскорбляйте Святаго Духа Божия, Которым вы запечатлены в день искупления.
4:30  καὶ μὴ λυπεῖτε τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως.
4:30. et nolite contristare Spiritum Sanctum Dei in quo signati estis in die redemptionis
And grieve not the holy Spirit of God: whereby you are sealed unto the day of redemption.
4:30. And do not be willing to grieve the Holy Spirit of God, in whom you have been sealed, unto the day of redemption.
4:30. And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: Дурными речами мы часто не стесняемся, потому что, как принято у нас выражаться, дурное слово на ветер молвится. Но Ап. говорит, что так легкомысленно относиться к гнилым словам нельзя: мы ими оскорбляем - точнее: огорчаем (mh lupeite) Святого Духа Божия, Который таинственно присутствует во всех наших собраниях (Мы - храм Св. Духа, Кор. VI:19), а ведь в этом Духе и вместе с Ним мы получили от Бога печать, с какою мы должны предстать в день окончательного нашего искупления на последнем суде (eiV hmeran apol. ср. I:13). Получение этого Духа совершилось в принятии таинства миропомазания, следовавшего обыкновенно за крещением.
Adam Clarke: Commentary on the Bible - 1831
4:30: Grieve not the Holy Spirit of God - By giving way to any wrong temper, unholy word, or unrighteous action. Even those who have already a measure of the light and life of God, both of which are not only brought in by the Holy Spirit, but maintained by his constant indwelling, may give way to sin, and so grieve this Holy Spirit that it shall withdraw both its light and presence; and, in proportion as it withdraws, then hardness and darkness take place; and, what is still worse, a state of insensibility is the consequence; for the darkness prevents the fallen state from being seen, and the hardness prevents it from being felt.
Whereby ye are sealed - The Holy Spirit in the soul of a believer is God's seal, set on his heart to testify that he is God's property, and that he should be wholly employed in God's service. It is very likely that the apostle had in view the words of the prophet, Isa 63:10 : But they rebelled, and Vexed his Holy Spirit; therefore he was turned to be their enemy, and fought against them. The psalmist refers to the same fact in nearly the same words, Psa 78:40 : How oft did they Provoke him in the wilderness, and Grieve him in the desert! Let every man, therefore, take heed that he grieve not the Spirit of God, lest God turn to be his enemy, and fight against him.
Albert Barnes: Notes on the Bible - 1834
4:30: And grieve not the Holy Spirit of God - This is addressed to Christians, and it proves that it is possible for them to grieve the Holy Spirit. The word used here - λυπεῖτε lupeite - means properly to afflict with sorrow; to make sad or sorrowful. It is rendered to make sorry, or sorrowful, Mat 14:9; Mat 17:23; Mat 18:31; Mat 19:22; Mat 26:22, Mat 26:37; Mar 14:19; Joh 16:20; Co2 2:2; Co2 6:10; Co2 7:8-9, Co2 7:11; Th1 4:13. It is rendered "grieved," Mar 10:22; Joh 21:17; Rom 14:15; Co2 2:4-5; Eph 4:20; and once. "in heaviness," Pe1 1:6. The verb does not elsewhere occur in the New Testament. The common meaning is, to treat others so as to cause grief. We are not to suppose that the Holy Spirit literally endures "grief, or pain," at the conduct of people. The language is such as is suited to describe what "men" endure, and is applied to him to denote that kind of conduct which is "suited" to cause grief; and the meaning here is, "do not pursue such a course as is "suited" in its own nature, to pain the benevolent heart of a holy being. Do not act toward the Holy Spirit in a manner which would produce pain in the bosom of a friend who loves you. There is a course of conduct which will drive that Spirit from the mind as if he were grieved and pained - as a course of ingratitude and sin would pain the heart of an earthly friend, and cause him to leave you." If asked what that conduct is, we may reply:
(1) Open and gross sins. They are particularly referred to here; and the meaning of Paul is. that theft, falsehood, anger, and kindred vices, would grieve the Holy Spirit and cause him to depart.
(2) anger, in all its forms. Nothing is more suited to drive away all serious and tender impressions from the mind, than the indulgence of anger.
(3) Licentious thoughts and desires. The Spirit of God is pure, and he dwells not in a soul that is filled with corrupt imaginings.
(4) Ingratitude. "We" feel ingratitude more than almost anything else; and why should we suppose that the Holy Spirit would not feel it also?
(5) neglect. The Spirit of God is grieved by that. Often he prompts us to pray; he disposes the mind to seriousness, to the perusal of the Bible, to tenderness and penitence. We neglect those favored moments of our piety, and lose those happy seasons for becoming like God.
(6) Resistance. Christians often resist the Holy Spirit. He would lead them to be dead to the world; yet they drive on their plans Of gain. He would teach them the folly of fashion and vanity; yet they deck themselves in the most frivolous apparel. He would keep them from the splendid party, the theater, and the ballroom; yet they go there. A l that is needful for a Christian to do in order to be eminent in piety, is to yield to the gentle influences which would draw him to prayer and to heaven.
Whereby ye are sealed - see the notes on Co2 1:22.
Unto the day of redemption - see the notes on Eph 1:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:30: grieve: Gen 6:3, Gen 6:6; Jdg 10:16; Psa 78:40, Psa 95:10; Isa 7:13, Isa 43:24, Isa 63:10; Eze 16:43; Mar 3:5; Act 7:51; Th1 5:19; Heb 3:10, Heb 3:17
whereby: Eph 1:13
the day: Eph 1:14; Hos 13:14; Luk 21:28; Rom 8:11, Rom 8:23; Co1 1:30, Co1 15:54
Geneva 1599
4:30 (18) And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.
(18) A general precept against all excess of affections which dwell in that part of the mind, which they call "angry", and he sets against them the contrary means. And he uses a most strong preface, how we ought to take heed that we grieve not the Holy Spirit of God through our immoderateness and excessiveness, who dwells in us to the end of moderating all our affections.
John Gill
4:30 And grieve not the Holy Spirit of God,.... Not a believer's own spirit, sanctified by the Holy Ghost, which is grieved by sin; nor the spirit of a good man, that hears our words and sees our actions, and is displeased and troubled at them; but the third person in the Trinity: and this is said of him by an anthropopathy, and supposes something done that is offensive to him; and he may be grieved, not only by unconverted persons, by their stubborn resistance and opposition to the Gospel and means of grace, and by their contempt of his person, office, and grace, but by believers themselves, and who are here spoken to; and which may be done both by their words, lying, angry, and corrupt ones, before cautioned against, Eph 4:25 and by their actions, their behaviour towards God, their conversation in the world, and by their carriage to one another, which is suggested in the following verse: also he may be grieved by their thoughts, their vain and sinful thoughts, and that they are no better employed; and especially when they entertain any undervaluing ones of Jesus Christ, whose glorifier he is; and by the unbelief of their hearts, and by their unmindfulness of the things of the Spirit; and when they disregard the rules, dictates, and advice of the Spirit, and make no use of him: and his being grieved appears by his departure from them; which is to be perceived by the darkness of their souls, the prevailings of corruption, the weakness of grace, and their backwardness to duty: and now there are many reasons why he should not be grieved; as because he is God, and the author of the new birth, the implanter and applier of all grace, and the finisher of it; because he is the saints' comforter, their advocate, helper, and strengthener; and their constant companion, who dwells in them, and will remain in them, until death: and it follows,
whereby ye are sealed unto the day of redemption; of the sealing work of the Spirit; see Gill on Eph 1:13. By "the day of redemption" may be meant, either the day of death, when the saints have a deliverance from the incumbrance of the body; from their present state of exile and banishment; from the body of sin and death; from all sorrows and afflictions; from the reproaches and persecutions of men; from the temptations of Satan; from doubts, fears, and unbelief; and from all fear of death, corporeal, spiritual, and eternal: or the day of the resurrection, when the body will be redeemed from mortality, corruption, weakness, and dishonour; when it will be refined and spiritualized, so that it will not stand in need of natural sustenance; will be endowed with great agility, like that of spirits; and will be subject to the soul, or spirit, and will be suited to spiritual objects; to which may be added, the day of judgment, Lk 21:28 when Christ shall appear in glory, and his saints with him, and he will put them, soul and body, into the possession of everlasting happiness; which will consist in the vision of Christ, in conformity to him, and in that happy company and conversation that will then be enjoyed, and that delightful employment they will be taken up in: and now the saints being sealed up by the Spirit unto this time, shows the perpetual indwelling of the Spirit in them; and that it will continue even after death, who will give them confidence at the day of judgment; and that it is the Spirit which works up the saints, and makes them meet for glory; and gives them the assurance of it, and therefore they should not be grieved.
John Wesley
4:30 Grieve not the Holy Spirit - By any disobedience. Particularly by corrupt discourse; or by any of the following sins. Do not force him to withdraw from you, as a friend does whom you grieve by unkind behaviour. The day of redemption - That is, the day of judgment, in which our redemption will be completed.
Robert Jamieson, A. R. Fausset and David Brown
4:30 grieve not--A condescension to human modes of thought most touching. Compare "vexed His Holy Spirit" (Is 63:10; Ps 78:40); "fretted me" (Ezek 16:43 : implying His tender love to us); and of hardened unbelievers, "resist the Holy Ghost" (Acts 7:51). This verse refers to believers, who grieve the Spirit by inconsistencies such as in the context are spoken of, corrupt or worthless conversation, &c.
whereby ye are sealed--rather, "wherein (or 'in whom') ye were sealed." As in Eph 1:13, believers are said to be sealed "in" Christ, so here "in the Holy Spirit," who is one with Christ, and who reveals Christ in the soul: the Greek implies that the sealing was done already once for all. It is the Father "BY" whom believers, as well as the Son Himself, were sealed (Jn 6:27). The Spirit is represented as itself the seal (Eph 1:13, for the image employed, see on Eph 1:13). Here the Spirit is the element IN which the believer is sealed, His gracious influences being the seal itself.
unto--kept safely against the day of redemption, namely, of the completion of redemption in the deliverance of the body as well as the soul from all sin and sorrow (Eph 1:14; Lk 21:28; Rom 8:23).
4:314:31: Ամենայն դառնութիւն, եւ բարկութիւն, եւ սրտմտութիւն, եւ աղաղակ, եւ հայհոյութիւն՝ բարձցի՛ ՚ի ձէնջ ամենայն չարութեամբն հանդերձ[4355]։ [4355] Ոմանք. Բարձցի ՚ի մէնջ ամենայն։
31 Ամէն դառնութիւն, բարկութիւն, զայրոյթ, աղաղակ եւ հայհոյութիւն թող վերանայ ձեզնից՝ իրենց չարութեամբ հանդերձ:
31 Ամէն դառնութիւն եւ բարկութիւն ու սրտմտութիւն եւ աղաղակ ու հայհոյութիւն վերցուի ձեզմէ իրենց չարութիւններով մէկտեղ։
Ամենայն դառնութիւն եւ բարկութիւն եւ սրտմտութիւն եւ աղաղակ եւ հայհոյութիւն բարձցի ի ձէնջ ամենայն չարութեամբն հանդերձ:

4:31: Ամենայն դառնութիւն, եւ բարկութիւն, եւ սրտմտութիւն, եւ աղաղակ, եւ հայհոյութիւն՝ բարձցի՛ ՚ի ձէնջ ամենայն չարութեամբն հանդերձ[4355]։
[4355] Ոմանք. Բարձցի ՚ի մէնջ ամենայն։
31 Ամէն դառնութիւն, բարկութիւն, զայրոյթ, աղաղակ եւ հայհոյութիւն թող վերանայ ձեզնից՝ իրենց չարութեամբ հանդերձ:
31 Ամէն դառնութիւն եւ բարկութիւն ու սրտմտութիւն եւ աղաղակ ու հայհոյութիւն վերցուի ձեզմէ իրենց չարութիւններով մէկտեղ։
zohrab-1805▾ eastern-1994▾ western am▾
4:3131: Всякое раздражение и ярость, и гнев, и крик, и злоречие со всякою злобою да будут удалены от вас;
4:31  πᾶσα πικρία καὶ θυμὸς καὶ ὀργὴ καὶ κραυγὴ καὶ βλασφημία ἀρθήτω ἀφ᾽ ὑμῶν σὺν πάσῃ κακίᾳ.
4:31. πᾶσα (All) πικρία (a-bittering-unto) καὶ (and) θυμὸς (a-passion) καὶ (and) ὀργὴ (a-stressing) καὶ (and) κραυγὴ (a-yelling) καὶ (and) βλασφημία (a-harmful-declaring) ἀρθήτω (it-should-have-been-lifted) ἀφ' (off) ὑμῶν (of-ye) σὺν (together) πάσῃ (unto-all) κακίᾳ. (unto-a-disrupting-unto)
4:31. omnis amaritudo et ira et indignatio et clamor et blasphemia tollatur a vobis cum omni malitiaLet all bitterness and anger and indignation and clamour and blasphemy be put away from you, with all malice.
31. Let all bitterness, and wrath, and anger, and clamour, and railing, be put away from you, with all malice:
4:31. Let all bitterness and anger and indignation and outcry and blasphemy be taken away from you, along with all malice.
4:31. Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:
Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:

31: Всякое раздражение и ярость, и гнев, и крик, и злоречие со всякою злобою да будут удалены от вас;
4:31  πᾶσα πικρία καὶ θυμὸς καὶ ὀργὴ καὶ κραυγὴ καὶ βλασφημία ἀρθήτω ἀφ᾽ ὑμῶν σὺν πάσῃ κακίᾳ.
4:31. omnis amaritudo et ira et indignatio et clamor et blasphemia tollatur a vobis cum omni malitia
Let all bitterness and anger and indignation and clamour and blasphemy be put away from you, with all malice.
4:31. Let all bitterness and anger and indignation and outcry and blasphemy be taken away from you, along with all malice.
4:31. Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: Ап. перечисляет несколько отдельных пороков, от которых должны освобождаться христиане [Некоторые (напр. Богдашевский) полагают, что Ап. имеет в виду только в возможные в будущем пороки каким может подвергнуться Ефесская церковь. Но с таким предположением нельзя согласиться. Зачем бы Апостол стал тратить время на обличение тех недостатков каких еще не существовало? Разве в жизни Ефесской церкви все было настолько благополучно что Апостолу не оставалось в чем упрекнуть читателей? Едва ли это возможно предположить] и прежде всего указывает внутренние душевные состояния - раздражение против ближнего, ярость или внутреннее скоропреходящее настроение гнева и гнев, как состояние более продолжительное, - а потом внешние проявления этих чувств - крик, злоречие или точнее: бранные слова. - Со всякою злобою - т. е. христианину не подобает питать в сердце своем и злобы к людям вообще, если даже она не будет выражаться в определенных проявлениях.
Adam Clarke: Commentary on the Bible - 1831
4:31: Let all bitterness - Πασα πικρια. It is astonishing that any who profess the Christian name should indulge bitterness of spirit. Those who are censorious, who are unmerciful to the failings of others, who have fixed a certain standard by which they measure all persons in all circumstances, and unchristian every one that does not come up to this standard, these have the bitterness against which the apostle speaks. In the last century there was a compound medicine, made up from a variety of drastic acrid drugs and ardent spirits, which was called Hiera Picra, ἱερα πικρα, the holy bitter; this medicine was administered in a multitude of cases, where it did immense evil, and perhaps in scarcely any case did it do good. It has ever appeared to me to furnish a proper epithet for the disposition mentioned above, the holy bitter; for the religiously censorious act under the pretense of superior sanctity. I have known such persons do much evil in a Christian society, but never knew an instance of their doing any good.
And wrath - Θυμος is more properly anger, which may be considered the commencement of the passion.
Anger - Οργν is more properly wrath - the passion carried to its highest pitch, accompanied with injurious words and outrageous acts, some of which are immediately specified.
And clamor - Κραυγη Loud and obstreperous speaking, brawling, railing, boisterous talk, often the offspring of wrath; all of which are highly unbecoming the meek, loving, quiet, sedate mind of Christ and his followers.
And evil speaking - Βλασφημια· Blasphemy; that is, injurious speaking - words which tend to hurt those of whom or against whom they are spoken.
With all malice - Κακια· All malignity; as anger produces wrath, and wrath clamor, so all together produce malice; that is, settled, sullen, fell wrath, which is always looking out for opportunities to revenge itself by the destruction of the object of its indignation. No state of society can be even tolerable where these prevail; and, if eternity were out of the question, it is of the utmost consequence to have these banished from time.
Albert Barnes: Notes on the Bible - 1834
4:31: Let all bitterness - see the notes on Eph 4:2.
And wrath - The word here does not differ essentially from anger.
Anger - see the note on Eph 4:26. All cherished, unreasonable anger.
And clamour - Noise, disorder, high words; such as men use in a brawl, or when they are excited. Christians are to be calm and serious. Harsh contentions and strifes; hoarse brawls and tumults, are to be unknown among them.
And evil-speaking - Slander, backbiting, angry expressions, tale-bearing, reproaches, etc.
With all malice - Rather, "with all evil" - κακίᾳ kakia. Every kind and sort of evil is to be put away, and you are to manifest only that which is good.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:31: bitterness: Psa 64:3; Rom 3:14; Col 3:8, Col 3:19; Jam 3:14, Jam 3:15
wrath: Eph 4:26; Pro 14:17, Pro 19:12; Ecc 7:9; Co2 12:20; Gal 5:20; Col 3:8; Ti2 2:23; Tit 1:7; Jam 1:19, Jam 3:14-18, Jam 4:1, Jam 4:2
clamour: Sa2 19:43, Sa2 20:1, Sa2 20:2; Pro 29:9, Pro 29:22; Act 19:28, Act 19:29, Act 21:30, Act 22:22, Act 22:23; Ti1 3:3; Ti1 6:4, Ti1 6:5
evil speaking: Lev 19:16; Sa2 19:27; Psa 15:3, Psa 50:20, Psa 101:5, Psa 140:11; Pro 6:19, Pro 10:18; Pro 18:8, Pro 25:23, Pro 26:20; Jer 6:28, Jer 9:4; Rom 1:29, Rom 1:30; Ti1 3:11, Ti1 5:13; Ti2 3:3; Tit 2:3, Tit 3:2; Jam 4:11; Pe1 2:1; Pe2 2:10, Pe2 2:11; Jde 1:8-10; Rev 12:10
with: Gen 4:8, Gen 27:41, Gen 37:4, Gen 37:21; Lev 19:17, Lev 19:18; Sa2 13:22; Pro 10:12, Pro 26:24, Pro 26:25; Ecc 7:9; Rom 1:29; Co1 5:8, Co1 14:20; Col 3:8; Tit 3:3; Jo1 3:12, Jo1 3:15
John Gill
4:31 Let all bitterness,.... These words are a dehortation from several vices good men are liable to, by which the Spirit of God is grieved: "bitterness" sometimes designs the corruption of nature, which is the gall of bitterness, and bond of iniquity; and sometimes actual sins and transgressions, even those of God's own people, which are evil and bitter things; and sometimes heretical doctrines, which are roots of bitterness; and sometimes sinful words spoken by the saints, one against another; and here perhaps it signifies, the first offence taken in the mind, against any person, upon any account, which should at once be put away, and not encouraged:
and wrath: heat of spirit, which follows upon bitterness, or upon the spirit being embittered and offended; see Ezek 3:14.
And anger; a sinful one, cautioned against before, Eph 4:26.
And clamour and evil speaking; such as brawlings, contentions, contumelies, reproaches, slanders, &c. arising from an embittered, wrathful, and angry disposition: these should all
be put away from you, with all malice; being the deeds of the old man, unbecoming such as are born again, and grieving to the Spirit of God.
John Wesley
4:31 Let all bitterness - The height of settled anger, opposite to kindness, Eph 4:32. And wrath - Lasting displeasure toward the ignorant, and them that are out of the way, opposite to tenderheartedness. And anger - The very first risings of disgust at those that injure you, opposite to forgiving one another. And clamour - Or bawling. "I am not angry," says one; "but it is my way to speak so." Then unlearn that way: it is the way to hell. And evil speaking - Be it in ever so mild and soft a tone, or with ever such professions of kindness. Here is a beautiful retrogradation, beginning with the highest, and descending to the lowest, degree of the want of love.
Robert Jamieson, A. R. Fausset and David Brown
4:31 bitterness--both of spirit and of speech: opposed to "kind."
wrath--passion for a time: opposed to "tender-hearted." Whence BENGEL translates for "wrath," harshness.
anger--lasting resentment: opposed to "forgiving one another."
clamour--compared by CHRYSOSTOM to a horse carrying anger for its rider: "Bridle the horse, and you dismount its rider." "Bitterness" begets "wrath"; "wrath," "anger"; "anger," "clamor"; and "clamor," the more chronic "evil-speaking," slander, insinuations, and surmises of evil. "Malice" is the secret root of all: "fires fed within, and not appearing to by-standers from without, are the most formidable" [CHRYSOSTOM].
4:324:32: Լերո՛ւք ընդ միմեանս քաղցունք՝ գթա՛ծք. շնորհե՛լ միմեանց, որպէս եւ Աստուած Քրիստոսիւ շնորհեաց մեզ։
32 Միմեանց հետ եղէ՛ք քաղցր, գթած՝ ներելով միմեանց, ինչպէս որ Աստուած ներեց մեզ[91], Քրիստոսով:[91] Յունարէն հնագոյն ձեռագրերը մեզ բառի փոխարէն ունեն ձեզ:
32 Եւ իրարու հետ քաղցր եղէք, գթած, ներելով իրարու, ինչպէս Աստուած Քրիստոսով ներեց ձեզի։
Լերուք ընդ միմեանս քաղցունք, գթածք, շնորհել միմեանց, որպէս եւ Աստուած Քրիստոսիւ շնորհեաց մեզ:

4:32: Լերո՛ւք ընդ միմեանս քաղցունք՝ գթա՛ծք. շնորհե՛լ միմեանց, որպէս եւ Աստուած Քրիստոսիւ շնորհեաց մեզ։
32 Միմեանց հետ եղէ՛ք քաղցր, գթած՝ ներելով միմեանց, ինչպէս որ Աստուած ներեց մեզ[91], Քրիստոսով:
[91] Յունարէն հնագոյն ձեռագրերը մեզ բառի փոխարէն ունեն ձեզ:
32 Եւ իրարու հետ քաղցր եղէք, գթած, ներելով իրարու, ինչպէս Աստուած Քրիստոսով ներեց ձեզի։
zohrab-1805▾ eastern-1994▾ western am▾
4:3232: но будьте друг ко другу добры, сострадательны, прощайте друг друга, как и Бог во Христе простил вас.
4:32  γίνεσθε [δὲ] εἰς ἀλλήλους χρηστοί, εὔσπλαγχνοι, χαριζόμενοι ἑαυτοῖς καθὼς καὶ ὁ θεὸς ἐν χριστῶ ἐχαρίσατο ὑμῖν.
4:32. γίνεσθε ( Ye-should-become ) [δὲ] "[moreover]"εἰς (into) ἀλλήλους ( to-one-to-other ) χρηστοί , ( afforded ," εὔσπλαγχνοι , ( goodly-boweled ," χαριζόμενοι ( granting-to ) ἑαυτοῖς (unto-selves) καθὼς (down-as) καὶ (and) ὁ (the-one) θεὸς (a-Deity) ἐν (in) Χριστῷ (unto-Anointed) ἐχαρίσατο ( it-granted-to ) ὑμῖν. (unto-ye)
4:32. estote autem invicem benigni misericordes donantes invicem sicut et Deus in Christo donavit nobisAnd be ye kind one to another: merciful, forgiving one another, even as God hath forgiven you in Christ.
32. and be ye kind one to another, tenderhearted, forgiving each other, even as God also in Christ forgave you.
4:32. And be kind and merciful to one another, forgiving one another, just as God has forgiven you in Christ.
4:32. And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you.
And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ' s sake hath forgiven you:

32: но будьте друг ко другу добры, сострадательны, прощайте друг друга, как и Бог во Христе простил вас.
4:32  γίνεσθε [δὲ] εἰς ἀλλήλους χρηστοί, εὔσπλαγχνοι, χαριζόμενοι ἑαυτοῖς καθὼς καὶ ὁ θεὸς ἐν χριστῶ ἐχαρίσατο ὑμῖν.
4:32. estote autem invicem benigni misericordes donantes invicem sicut et Deus in Christo donavit nobis
And be ye kind one to another: merciful, forgiving one another, even as God hath forgiven you in Christ.
4:32. And be kind and merciful to one another, forgiving one another, just as God has forgiven you in Christ.
4:32. And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: Напротив, христиане должны быть по отношению друг к другу добрыми, т. е. вообще радушными, сострадательными там, где они встречаются с несчастными, и прощать друг друга, грехи, помня, что и сами мы получили прощение от Бога чрез крестные заслуги Христа.
Adam Clarke: Commentary on the Bible - 1831
4:32: Be ye kind one to another - Γινεσθε - χρηστοι· Be kind and obliging to each other; study good breeding and gentleness of manners. A Christian cannot be a savage, and he need not be a boor. Never put any person to needless pain.
Tender-hearted - Ευσπλαγχνοι· Compassionate; having the bowels easily moved (as the word implies) to commiserate the state of the wretched and distressed.
Forgiving one another - Should you receive any injury from a brother, or from any man, be as ready to forgive him, on his repentance and acknowledgment, as God was, for Christ's sake, to forgive you when you repented of your sins, and took refuge in his mercy.
1. The exhortations given in this chapter, if properly attended to, have the most direct tendency to secure the peace of the individual, the comfort of every family, and the welfare and unity of every Christian society. That God never prohibits any thing that is useful to us, is an unshaken truth. And that he never commands what has not the most pointed relation to our present and eternal welfare, is not less so. How is it, then, that we do not glory in his commandments and rejoice in his prohibitions? If the gratification of our fleshly propensities could do us good, that gratification had never been forbidden. God plants thorns in the way that would lead us to death and perdition.
2. From the provision which God has made for the soul's salvation, we may see the nature, and in some sense the extent, of the salvation provided. Much on this subject has been said in the preceding chapter, and the same subject is continued here. God requires that the Church shall be holy, so that it may be a proper habitation for himself; and he requires that each believer should be holy, and that he should, under the influences of his grace, arrive at the measure of the stature of the fullness of Christ! Eph 4:13. This is astonishing; but God is able to make all grace abound towards us.
3. It is the will of God that Christians should be well instructed; that they should become wise and intelligent; and have their understandings well cultivated and improved. Sound learning is of great worth, even in religion; the wisest and best instructed Christians are the most steady, and may be the most useful. If a man be a child in knowledge, he is likely to be tossed to and fro, and carried about with every wind of doctrine; and often lies at the mercy of interested, designing men: the more knowledge he has, the more safe is his state. If our circumstances be such that we have few means of improvement, we should turn them to the best account. "Partial knowledge is better than total ignorance; he who cannot get all he may wish, must take heed to acquire all that he can." If total ignorance be a bad and dangerous thing, every degree of knowledge lessens both the evil and the danger. It must never be forgotten that the Holy Scriptures themselves are capable of making men wise unto salvation, if read and studied with faith in Christ.
4. Union among the followers of Christ is strongly recommended. How can spiritual brethren fall out by the way? Have they not all one Father, all one Head? Do they not form one body, and are they not all members of each other? Would it not be monstrous to see the nails pulling out the eyes, the hands tearing off the flesh from the body, the teeth biting out the tongue, etc., etc.? And is it less so to see the members of a Christian society bite and devour each other, till they are consumed one of another? Every member of the mystical body of Christ should labor for the comfort and edification of the whole, and the honor of the Head. He that would live a quiet life, and keep the unity of the Spirit in the bond of peace, must be as backward to take offense as to give it. Would all act on this plan (and surely it is as rational as it is Christian) we should soon have glory to God in the highest, and on earth peace and good will among men.
5. A roughness of manners is to some unavoidable; it is partly owing to the peculiar texture of their mind, and partly to their education. But there are others who glory in, and endeavor to cultivate, this ungentle disposition; under this is often concealed a great degree of spiritual pride, and perhaps some malignity; for they think that this roughness gives them a right to say grating, harsh, and severe things. They should be taught another lesson; and if they will not demean themselves as they ought, they should be left to themselves, and no man should associate with them. They are not Christians, and they act beneath the character of men.
Albert Barnes: Notes on the Bible - 1834
4:32: And be ye kind one to another - Benignant, mild, courteous, "polite" - χρηστοὶ chrē stoi. Pe1 3:8. Christianity produces true courteousness, or politeness. It does not make one rough, crabby, or sour; nor does it dispose its followers to violate the proper rules of social contact. The secret of true politeness is "benevolence," or a desire to make others happy; and a Christian should be the most polite of people. There is no religion in a sour, misanthropic temper; none in rudeness, stiffness, and repulsiveness; none in violating the rules of good breeding. There is a hollow-hearted politeness, indeed, which the Christian is not to aim at or copy. His politeness is to be based on "kindness;" Col 3:12. His courtesy is to be the result of love, good-will, and a desire of the happiness of all others; and this will prompt to the kind of conduct that will render his conversation. with others agreeable and profitable.
Tender-hearted - Having a heart disposed to pity and compassion, and especially disposed to show kindness to the faults of erring brethren; for so the connection demands.
Forgiving one another - see the notes on Mat 6:12.
As God for Christ's sake hath forgiven you - As God, on account of what Christ has suffered and done, has pardoned you. He has done it:
(1) "freely" - without merit on your part - when we were confessedly in the wrong.
(2) "fully;" he has forgiven "every" offence.
(3) "Liberally;" he has forgiven "many" offences, for our sins have been innumerable.
This is to be the rule which we are to observe in forgiving others. We are to do it "freely, fully, liberally." The forgiveness is to be entire, cordial, constant. We are not to "rake up" old offences, and charge them again upon them; we are to treat them as though they had not offended, for so God treats us Learn:
(1) That the forgiveness of an offending brother is a duty which we are not at liberty to neglect.
(2) the peace and happiness of the church depend on it. All are liable to offend their brethren, as all are liable to offend God; all need forgiveness of one another, as we all need it of God.
(3) there is no danger of carrying it too far. Let the rule be observed, "As God has forgiven you, so do you forgive others." Let a man recollect his own sins and follies; let him look over his life, and see how often he has offended God; let him remember that all has been forgiven; and then, fresh with this feeling, let him go and meet an offending brother, and say, "My brother, I forgive you. I do it frankly, fully, wholly. So Christ has forgiven me; so I forgive you. The offence shall be no more remembered. It shall not be referred to in our contact to harrow up your feelings; it shall not diminish my love for you; it shall not pRev_ent my uniting with you in doing good. Christ treats me, a poor sinner, as a friend; and so I will treat you."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:32: kind: Rut 2:20; Psa 112:4, Psa 112:5, Psa 112:9; Pro 19:22; Isa 57:1 *marg. Luk 6:35; Act 28:2; Rom 12:10; Co1 13:4; Co2 2:10, Co2 6:6; Col 3:12, Col 3:13; Pe2 1:7
tenderhearted: Psa 145:9; Pro 12:10; Luk 1:78; Jam 5:11
forgiving: Eph 5:1; Gen 50:17, Gen 50:18; Mat 6:12, Mat 6:14, Mat 6:15, Mat 18:21-35; Mar 11:25, Mar 11:26; Luk 6:37; Luk 11:4, Luk 17:4; Rom 12:20, Rom 12:21; Co2 2:7, Co2 2:10; Col 3:12, Col 3:13; Pe1 3:8, Pe1 3:9; Jo1 1:9, Jo1 2:12
Geneva 1599
4:32 And be ye kind one to another, tenderhearted, forgiving one another, (19) even as God for Christ's sake hath forgiven you.
(19) An argument taken from the example of Christ, most grave and strong, both for the pardoning of those injuries which have been done to us by our greatest enemies, and much more for having consideration of the miserable, and using moderation and gentle behaviour towards all men.
John Gill
4:32 And be ye kind one to another,.... Good, affable, courteous; which appears in looks, words, and actions; by looking pleasantly on each other, speaking kindly to one another, and mutually doing every good office that lies in their way, and in their power:
tender hearted: which is opposed to a being hard hearted to them that are in distress, and close at hand to the needy; to cruelty and severity to such who are subject to them, or have injured them; and to a rigid and censorious spirit to them that are fallen:
forgiving one another, even as God for Christ's sake hath forgiven you; whatever offences are given, or injuries done by the saints one to another, and so far as they are committed against them, they should forgive, and should pray to God for one another, that he would manifest his forgiveness of them, as committed against him; and this should be done in like manner as God forgives in Christ, and for his sake; that is, fully and freely, and from their hearts; and so as to forget the offences, and not to upbraid them with them hereafter; yea, they should forgive them before they repent, and without asking for it, and that for Christ's sake, and because they are members of his: the Complutensian edition reads, "even as Christ hath forgiven us": the Arabic version also reads us, and so some copies: the words may be rendered, "giving freely to one another, even as God in Christ has given freely to you"; saints should give freely to one another, for outward support, where it is needful; and should impart spiritual gifts and experience for inward comfort, where it is wanted, and as they have ability; and that from this consideration, that all they have, whether in temporals or spirituals, is freely given by God in Christ, and for his sake; with whom he freely gives them all things; in whom he has given them grace, and blessed them with all spiritual blessings; as peace, pardon, righteousness, and eternal life.
John Wesley
4:32 As God, showing himself kind and tenderhearted in the highest degree, hath forgiven you.
Robert Jamieson, A. R. Fausset and David Brown
4:32 (Lk 7:42; Col 3:12).
even as--God hath shown Himself "kind, tender-hearted, and forgiving to you"; it is but just that you in turn shall be so to your fellow men, who have not erred against you in the degree that you have erred against God (Mt 18:33).
God for Christ's sake--rather as Greek, "God in Christ" (2Cor 5:19). It is in Christ that God vouchsafes forgiveness to us. It cost God the death of His Son, as man, to forgive us. It costs us nothing to forgive our fellow man.
hath forgiven--rather as Greek, "forgave you." God has, once for all, forgiven sin in Christ, as a past historical fact.