Down to Earth But Heavenly Minded

What does Ephesians Chapter 4 mean?

Chapter 4 describes both the unity of believers and the new hope which Christians have in Jesus. The passage begins with Paul’s mention of his imprisonment and his focus on Christian unity (Ephesians 4:1–16). There, he appeals to Christians to live in a way which reflects the grace we’ve been given by God. The second part of this passage develops the concept of the new life believers have in Jesus (Ephesians 4:17–32). Paul begins to assign specific actions and attitudes to the “new self” all believers ought to take on.

The first part of the chapter (Ephesians 4:1–6) begins a new section in which Paul urges his readers to live according to the calling they have received as believers (Ephesians 4:1). This includes humility, gentleness, patience, and love (Ephesians 4:2). Unity and peace were essential (Ephesians 4:3), with Paul noting the importance of one Spirit, hope, Lord, faith, baptism, God, and Father of all (Ephesians 4:5–6). Grace is given to each as Christ desires (Ephesians 4:7).

Paul then quotes from Psalm 68:18 (Ephesians 4:8) as the basis for his next teaching. He contrasts ascending and descending, referring most likely to Christ coming from heaven to earth. However, some have understood this as Christ descending “below” the earth in some type of activity during the three days between His death and resurrection. Verse 11 begins an importance discussion of church leaders. Paul includes apostles, prophets, evangelists, pastors, and teachers. Some interpreters believe that pastor–teacher is a single category. These leaders have one main purpose: to equip believers for the work of ministry (Ephesians 4:12). This work builds up the church, and increases unity, knowledge, and maturity (Ephesians 4:12–13). So, not only are spiritual gifts blessings, but those whom God has raised up to lead the church are gifts in their own way, as well.

Maturity is important because it keeps believers from being “up and down” in their walk with God. It also helps us avoid being deceived by false teachings (Ephesians 4:14). Instead, mature believers can speak the truth in love (Ephesians 4:15), focusing on Christ who keeps the body of Christ together (Ephesians 4:16).

The second part of this chapter (Ephesians 4:17–32) focuses on the new life believers have in Christ. Believers are to no longer live sinfully “as the Gentiles do” (Ephesians 4:17). In this context, Paul is using the term “Gentiles” to refer to those who do not have a saving knowledge of Christ. Non-believers lack understanding and are separated by God due to a hardness of heart (Ephesians 4:18). They are calloused to sin (Ephesians 4:19). Believers must not be known for this way of life (Ephesians 4:20–21). Instead, believers put off this “old self” and set their minds on spiritual things (Ephesians 4:23), putting on the “new self” of godly living (Ephesians 4:24).

As part of this “new self,” each believer is called to speak truth to “his neighbor” since we are family (Ephesians 4:25). We are not to sin when angry (Ephesians 4:26), not giving the Devil an opportunity or advantage in our lives (Ephesians 4:27). Believers are to work honestly (Ephesians 4:28), speak encouragement (Ephesians 4:29), and not grieve the Holy Spirit (Ephesians 4:30). Believers are called to put away sinful practices and attitudes (Ephesians 4:31), being kind to one another and forgiving, as Christ has forgiven us (Ephesians 4:32).

Chapter Context
The first half of Ephesians focuses mostly on doctrine, setting up ideas related to the Christian faith. The last half, beginning in chapter 4, puts those theories into practice. Paul begins by emphasizing the ultimate unity of all Christians, regardless of individual spiritual gifts. Paul also begins to explain how knowledge of the truths should translate into action. Chapters 4, 5, and 6 feature specific, real-world applications of Christianity to daily life.

Verse by Verse

Verse 1. I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called,

Chapter 4 describes both the unity of believers and the new hope which Christians have in Jesus. The first part of the chapter begins with Paul’s mention of his imprisonment and his focus on Christian unity (Ephesians 4:1–16). The second part develops the concept of the new life believers have in Jesus (Ephesians 4:17–32). Verse 1 reminds readers of Paul’s current condition, living under house arrest in Rome for two years (Acts 28:30–31).

Paul encourages believers to live lives which honor God’s gift of grace. Paul offered similar words to the Philippians (Philippians 1:27) and Thessalonians (1 Thessalonians 2:12; 2 Thessalonians 1:11). Believers have been called to follow Christ Jesus. Therefore, believers should live like Christ Jesus. The following verses will outline several ways in which those who believe are to live like Christ (Ephesians 4:2–3), followed by an emphasis on doing so in unity as “one body.”

Context Summary
Ephesians 4:1–10 is Paul’s compelling description of Christian unity. Every saved believer, regardless of talent or skill, Jew or Gentile, male or female, is saved by the same faith in the same God. Each Christian, therefore, is part of a single, universal family of believers in Jesus Christ. At the same time, God gives different gifts to different people, so that they can serve the many roles needed to accomplish His purposes here on earth. Rather than being concerned about what gifts we might lack, each Christian can rejoice in our unity, and focus on serving God to the best of our ability.

Verse 2. with all humility and gentleness, with patience, bearing with one another in love,

Living in a manner worthy of Christ’s calling (Ephesians 4:1) includes four traits described in this verse. First, the Ephesians—and all Christians—are to live in humility. Christ called others to live with the humility of a child (Matthew 18:4) and taught, “Whoever exalts himself will be humbled, and whoever humbles himself will be exalted” (Matthew 23:12). Jesus was born in a humble manger, grew up in humble surroundings, lived a humble life, yet had a tremendous impact. Christ’s followers are to likewise operate in humility.

Second, believers are to live with gentleness. Being gentle is part of the fruit of the Spirit (Galatians 5:23) and important in the life of every believer. This trait not only helps to avoid unnecessary conflict, it demonstrates the love we are meant to display at all times (John 13:34–35).

Third, believers are to exhibit patience. Patience is another part of the fruit of the Spirit (Galatians 5:22) and also a necessity if we are to show love to others. Elsewhere, Paul reminds believers that “love is patient” (1 Corinthians 13:4).

Fourth, believers are to live with love toward one another. Paul has mentioned this in Ephesians and other letters, especially in 1 Corinthians 13 where the “greatest of [God’s gifts] is love.” Particularly as it is used in the New Testament, “love” is not merely a feeling or an emotion. It means taking actions which benefit others. A feeling which doesn’t result in action is not biblical “love.”

Verse 3. eager to maintain the unity of the Spirit in the bond of peace.

Verse 2 provided four specific applications of how Christian faith should translate into Christian behavior. Those traits are humility, gentleness, patience, and love. These are encouraged as ways to live worthy of the calling we’ve been given by God. This verse supplies an additional characteristic: passion for unity with other Christians. This kind of harmony has been a focus throughout Paul’s letter and will return again in verse 13. Ephesians 2:11–22 offered a lengthy passage focused on the theme of unity between Jews and Gentiles in Christ. Paul often spoke of Christians as being “together” (Ephesians 2:5, 21, 22), as a body is one unit made of separate members.

This unity ought to also take place “in the bond of peace.” Peace is another theme which Paul mentions multiple times in this letter (Ephesians 1:2; 2:14, 15, 17; 6:15, 23). Christ is our peace, He made peace, preached peace, gives unity in peace, and offers a gospel of peace. Peace is part of the fruit of the Spirit (Galatians 5:22) and important for every believer (Romans 5:1). Paul calls peace a “bond,” which is an interesting choice of words. It’s entirely possible that Paul was wearing “bonds,” in the form of prison chains on his hands and feet, when writing this letter. He had certainly worn them before (Acts 16:23–26).

Verse 4. There is one body and one Spirit — just as you were called to the one hope that belongs to your call —

This verse begins a classic repetition of “ones,” forming a well-known passage from the New Testament, running through verse 6. By repeating the concept of “one-ness,” “unity,” and so forth, this section emphasizes the closeness and harmony we are meant to demonstrate as believers. First, the unity Paul refers to in verse 3 requires a common focus as a united body. In other words, there are not actually different churches, but one true, universal church of Christ. Every saved believer in Christ is a member of this one body, even if they consider themselves part of some secondary denomination.

Second, the Holy Spirit is the one and only spiritual force which unites all believers in Christ.

Third, all believers are called to the same hope of a future eternity with Christ (1 Peter 1:3; 3:15). Paul discussed this calling in Ephesians 1:4, 18 as well as the very beginning of this chapter.

Interestingly, all three parts of the Trinity are again in view. This verse mentions the Spirit. Verse 5 mentions the Lord Jesus. Verse 6 includes the Father. Paul’s emphasis on all three persons of the triune God as equally divine has been developed multiple times in this letter.

Verse 5. one Lord, one faith, one baptism,

This brief verse adds three more “ones” to those shared in verse 4. These repeated references to unity highlight our intended harmony. We are meant to conduct ourselves as members of a single universal community of believers: the church.

First, Paul’s use of “one Lord” is a clear reference to Jesus. He is called “Lord” on more than 20 occasions throughout this letter to the Ephesians.

Second, there is “one faith.” Here, Paul is primarily referring to salvation (Ephesians 2:8–9), but the context also extends to imply the necessary, foundational teachings of the church. There is room for liberty regarding non–essentials in the body of Christ (Romans 14). However, there are some fundamentals which every Christian should accept. These foundations of the faith are important for true unity within the church.

Baptism, mentioned third, is often overlooked in contemporary Protestant churches. Baptism was closely associated with salvation, often taking place on the same day as a person’s acceptance of Christ (Acts 2:41). It identified a person as a follower of Christ, one who accepted Jesus as Lord. This teaching also has interesting implications regarding our understanding of baptism. There is often debate within the Christian community over New Testament references to baptism, especially as it relates to practices such as baptizing infants. Scriptural references also differ from the practice of many churches to require a period of education prior to baptism.

Verse 6. one God and Father of all, who is over all and through all and in all.

Paul adds a seventh and final “one” to complete his list begun in verse 4. Christians are all saved by the grace of the same God, uniquely defined and identified in the Old and New Testaments. Contrary to modern notions that Christians worship the same God as other religions, Christian worship a unique God of Father, Son, and Spirit. Legitimate Christianity accepts Jesus as God’s divine Son, as well as Lord.

Paul also noted this Father “is over all and through all and in all.” Each of this verse’s four references to “all” come from the same Greek root word, pas. This phrasing is used by Paul to cover every possible aspect which God could be sovereign over. There is no god or being higher than Him. Every legitimate follower of Christ adheres to this belief of “one God.” This concept is so fundamental, and so critical to the faith, that it can be traced to the first words of Scripture: “In the beginning, God” (Genesis 1:1). A foundational belief of the Torah is that God is one (Deuteronomy 6:4–5).

Verse 7. But grace was given to each one of us according to the measure of Christ ‘s gift.

Verses 4, 5, and 6 gave a powerful description of the unity Christians can experience in Christ. Every believer is saved by the same grace, through the same faith, given by the same Savior, who is both Lord and God of all. Here, Paul returns again to the theme of grace, this time focusing on spiritual gifts. While our faith is unified under a single God, God brings each person exactly what they need, depending on who and where they are.

In other words, God’s grace is given out personally. He knows exactly what we need and how to meet that need. This grace is given at varying levels as God sees fit “according to the measure of Christ’s gift.” Spiritual gifts involve a variety of abilities (Ephesians 4:11; Romans 12:4–6; 1 Corinthians 12:4–6), yet all of our gifts should work together in service to the “one God” (Ephesians 4:6).

In Ephesians 3:8 Paul taught that “grace was given” to him to preach to the Gentiles. He was called as an apostle, yet was not given every single one of the various gifts of grace God supplies. He wasn’t worried about the gifts he did not have, instead Paul was focused on getting the most out of what he had been given by God.

First Peter 4:10 says, “As each has received a gift, use it to serve one another, as good stewards of God’s varied grace.” Paul taught salvation was by grace (Ephesians 2:8–9), we live by grace, and we operate according to our spiritual gifts by grace.

Verse 8. Therefore it says, “When he ascended on high he led a host of captives,and he gave gifts to men.”

Paul quotes Psalm 68:18 in this verse. The “it” he refers to is Scripture. Paul seems to have assumed his audience would recognize this reference to Psalms without Paul needing to spell it out. This implies that early Christians commonly used the Psalms in their gatherings. The quote itself references two actions fulfilled in Jesus.

First is the ascension of Jesus. After His ascension, the Holy Spirit came at Pentecost (Acts 2) and gave spiritual gifts to God’s people.

Second, Jesus “gave gifts to men.” This statement uses the Greek word anthrōpois, which is a general word for human beings. “People,” in other words, not merely “men.” All believers have at least one spiritual gift. Some are listed in Scripture (Ephesians 4:11; Romans 12:4–8; 1 Corinthians 12:4–11), while it’s possible there are others not explicitly mentioned in the Bible. The focus of Paul’s teaching is not on how many gifts, or even which gifts, a person has. Rather, the point is that Christians should strive to use the gifts God has given in order to serve others.

Verse 9. (In saying, “He ascended,” what does it mean but that he had also descended into the lower regions, the earth?

Verses 9 and 10 are an interesting side-note in Paul’s main flow of the passage. The change in topic is abrupt enough that most translations include these words in parentheses. In this aside, Paul infers that, if Jesus “ascended,” Jesus had to first come to earth.

Some translators have understood “lower regions” as a reference to hell, or the underworld. The Apostles’ Creed speaks of Jesus “descending into hell,” based partly on this passage. However, the text does not require this interpretation nor does it make the best sense in this context. Instead, Paul contrasts Jesus’ ascension with His time on earth.

On the cross Jesus said, “It is finished!” (John 19:30). He did not need to descend into hell as His suffering was over. No additional payment was needed for salvation. Also, Jesus promised in Luke 23:43 that the thief on the cross who believed would be with Him “today” in paradise. This would not be possible if Jesus had spent three days in hell.

Verse 10. He who descended is the one who also ascended far above all the heavens, that he might fill all things.)

Paul continues his side-note from verse 9. The fact that Jesus ascended means He had to come to earth, first (Ephesians 4:9; John 1:1), and then return from earth to heaven. The reference to “above all the heavens” may be understood as “above the skies” since the same Greek word is used for sky and heaven. Jesus ascended to the heavenly realms, an area beyond the known physical world (Ephesians 6:12), and now sits at the right hand of the Father (Ephesians 1:20; Romans 8:34).

The final phrase “that he might fill all things” includes the sense of completion (Colossians 1:18–19; 2:9). Proverbs 30:4 poetically asks, “Who has ascended to heaven and come down?” referring to the Holy One, God (Proverbs 30:3). Colossians 1:19 says, “For in him all the fullness of God was pleased to dwell.” Jesus is God and could not be any more divine or any “fuller” than He already is.

Verse 11. And he gave the apostles, the prophets, the evangelists, the shepherds and teachers,

This important verse mentions some of the spiritual leaders Christ gives as “gifts” to the church. First, notice that these leaders are given by God. Though God encourages learning and training, God’s calling is the first priority for any of these leaders.

Second, there are a variety of leaders. Apostles primarily traveled to share the gospel and start new congregations. Pastors and teachers focused on leading a particular congregation or possibly groups of local house churches. The structure of the original Greek seems to link “shepherds” and “teachers” as a single office.

Third, it is important to note that this list was written for a particular audience. Paul wrote to the Christians of Ephesus regarding the types of leaders they were encountering. This would have included Paul as an apostle. We now live in a time after this initial period of apostles and prophets. Though people today may serve in similar ways, they are different from the actual apostles and prophets of the New Testament.

Evangelists are literally those who share the good news. This word is used elsewhere only of Philip (Acts 21:8) and of Timothy, who was commanded to do the work of an evangelist (2 Timothy 4:5). That may or may not have been his primary spiritual gift. Pastors are mentioned elsewhere as elders (1 Timothy 3; Titus 1) and lead local congregations. Teachers are those with the ability to effectively communicate God’s Word to others. All pastors must have the ability to teach (1 Timothy 3:2), but some people may be gifted as teachers while not called to be pastors (Romans 12:7).

Context Summary
Ephesians 4:11–16 discusses both the gift of spiritual leaders and the importance of mature, loving, unified Christianity. Some people are endowed with gifts of teaching, preaching, and so forth. It is crucial to the health of Christian congregations that these members use their God-given talents appropriately. At the same time, different members of a church have different abilities. The community of believers functions best when all of those individual pieces are working together, through their unique roles. A healthy church is far more powerful than a ”big” church.

Verse 12. to equip the saints for the work of ministry, for building up the body of Christ,

The overall mission for every Christian leader is “to equip the saints for the work of ministry.” This involves the idea of training believers to serve God here on earth. Notice that this training is not focused purely on academics, but strongly emphasizes practice. Leaders are to train others in the church to serve others. In addition, ministry is “work.” It involves expending energy and placing the needs of others first. Ministry is difficult to do from a distance, because personal involvement is required in order to have the greatest impact.

The reason church leaders are to train every believer to serve others is “for building up the body of Christ.” In many modern churches, one pastor is expected to provide all or most of the ministry work for those in the congregation. When this takes place, others do not use their spiritual gifts. When the people do not serve, the congregation’s growth stagnates. Instead of allowing this to happen, church leaders are called on to focus on training others to serve. In this way, every believer is growing in maturity and making disciples of others.

Verse 13. until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ,

Church leaders are to equip believers to serve, in order to build up the community of believers (Ephesians 4:12). This verse adds three additional reasons. First, Paul wants believers to live in unity. This unity is based on the essentials of our faith. It does not imply compromising necessary beliefs, or a lack of beliefs.

Second, believers are to grow in “knowledge of the Son of God.” The focus of church leaders is preparing Christians to serve others, in practical ways. And yet, knowledge is a critically important part of effective service.

Third, Paul wants every believer to grow in maturity. Obviously, Paul is not referring to biology. Instead, he means spiritual growth, which includes increases in the fruit of the Spirit (Galatians 5:22–23) and our love for both God and others (Matthew 22:37–40). The end goal is to be “full” of Christ or the “fullness of Christ” (also Ephesians 1:23: 3:19). Paul often wrote of the importance of maturity for believers (1 Corinthians 2:6; 14:20; Philippians 3:15; Colossians 1:28; 4:12). Hebrews 5:14 adds that “solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil.”

Verse 14. so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes.

One positive result from maturity in a believer is not being tricked by false teaching. Those who are “no longer children” can stand against lies and deceit. Paul’s analogy of being “tossed to and fro by the waves” sounds like James 1:6, which instructs us to pray in faith without doubting. Jude 1:13 also uses the idea of “wild waves of the sea.” The goal is to avoid being “carried about by every wind of doctrine.” False teaching changes regularly. Those who are immature can easily be fooled into thinking false teaching is accurate.

This can take place in two ways. First, believers can be deceived by “human cunning.” This is the power of human persuasion; a smooth talker can wield influence over others. Second, a person can be deceived by “craftiness in deceitful schemes.” These are evil plans that may appear good but actually promote something false. In Ephesians 6:11 Paul will add that believers can “Put on the whole armor of God, that [they] may be able to stand against the schemes of the devil.”

Verse 15. Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ,

Another sign of maturity in a Christian is the ability to speak the truth in love. Interestingly, the ability to promote what is right with the right attitude is directly contrasted (“rather”) to being immature and deceived. Immature believers can fall prey to the false choice of speaking truth without love, or speaking love without truth. The first problem promotes legalism; the second problem promotes depravity. God’s command is to grow in maturity, a progression which includes both action and information (Ephesians 4:11–12).

To speak the truth in love includes how Christians communicate with believers and unbelievers alike. Believers are called to live in harmony with one another as family. With unbelievers, we are told to be ready at all times to “make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect” (1 Peter 3:15). There is no reason why a Christian has to be mean-spirited in order to be accurate when sharing our faith with others. Instead, we should speak the truth in love, letting God’s Spirit work boldly in us and through us to help others come to faith in Christ.

Verse 16. from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.

After describing Christ as the head, in verse 15, Paul now discusses the rest of the spiritual “body” of the church. Each individual part must work together, according to its design and purpose, and in the intended way, in order for the body to function properly. This means that when one person is weak, the rest of the body of Christ suffers.

A healthy body, functioning in harmony, also “makes the body grow.” Spiritually speaking, when the members of the body of Christ work together in unity, as we should, the church “builds itself up in love.” It attracts others to the gospel of Christ, and those people are added to the family of God (Acts 2:47). A church known for speaking the truth in love will be known as a healthy church, a healthy body. Those in the body all function and function together to accomplish the tasks of the church (Acts 2:42–47).

This is an important message for modern congregations. Church health, rather than church size, is what defines success within a congregation. Vibrant and lived-out Christianity was the critical factor in the rapid numerical growth and spread of the early church.

Verse 17. Now this I say and testify in the Lord, that you must no longer walk as the Gentiles do, in the futility of their minds.

In Ephesians 4:1–16, Paul focused on Christians living lives worthy of our calling by God. Now Paul transitions to a new section in verses 17–32. He contrasts the new life believers have in Christ, as opposed to the “old life” of the world. Paul’s introduction notes how directly and seriously he intends these instructions to be taken. The reference to speaking “in the Lord” makes his words stand out.

Paul instructs the Ephesians not to share in the kind of immoral lifestyle which non-believers follow. The Ephesian Christians were mostly Gentiles, in the sense of being non-Jewish: they were not descendants of Israel. Symbolically, “the Gentiles” mentioned in this context are those people who are separated from God. They are the unsaved. As saved believers, the Ephesians were once “spiritual” Gentiles, but no longer. Paul’s point here is that believers cannot continue to live as unbelievers and expect to please God.

Unbelievers have a very different mindset from those who are saved by Christ. Paul describes that approach as “futile.” Ultimately, the goals of unbelievers have no point or purpose. In contrast, believers live with a clear purpose: to glorify God through making disciples. This includes personal spiritual maturity (Ephesians 4:13), serving others (Ephesians 4:12), evangelism, and worship. These activities are not designed only for individuals but for the church as a family.

The ancient mindset was more collective than individualistic as in Western cultures today. Most activities were centered around families and groups, including spiritual growth.

Context Summary
Ephesians 4:17–32 is a valuable, highly practical explanation of how to live out a Christian life. Paul notes the difference between a life wallowing under the power of sin, as opposed to a life thriving in the power of Christ. Christians are called on to ”put away” the things which entangle unbelievers. This includes sins such as malice, slander, commotion, and bitterness. Instead, we should demonstrate a Christ-like attitude of love and forgiveness.

Verse 18. They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart.

Paul uses the concept of Gentiles in this passage as a reference to those who are apart from the family of God. In other words, in this instance, Paul is referring to unbelievers. Such people are given two characteristics in this verse. First, their ability to understand what is right is blocked from the “light” of God. Believers, on the other hand, are to love the Lord with “all the understanding” (Mark 12:33). Paul notes elsewhere that false teachers lack understanding (1 Timothy 1:7); it is the Lord who gives understanding (2 Timothy 2:7; James 3:13).

Second, unbelievers are separated from God, and the life He gives in salvation. An unbeliever cannot experience God in his or her life apart from salvation by grace through faith (Ephesians 2:8).

Paul also provides two reasons explaining why these characteristics are true. First is not knowing or understanding God’s ways. This “ignorance” has nothing to do with intelligence, as the second point demonstrates. This subsequent detail is that unbelief is not fundamentally mental, but moral. An unbeliever lives a life with a heart hardened against God, so they cannot understand what God tries to teach them (John 7:17; 1 Corinthians 2:14).

Verse 19. They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity.

Three additional drawbacks to the life of unbelievers are provided in this verse, in addition to the two given in verse 18. First, “They have become callous.” Used only here in the Bible, the meaning of “calloused” is that of becoming numb and desensitized to sin. Unbelievers can do what is wrong and have little or no conviction of wrongdoing.

Second, unbelievers have put themselves under the control of their sexual urges. This reference to sexual immorality is general and could include a variety of practices. Paul uses the Greek term paredōkan, which implies someone handed over to the power of another, betrayed, or captured. Sin is not only destructive, it is addictive. Saddest of all, the brutal oppression of sin is something we inflict on ourselves: we “give ourselves up” to it.

Third, unbelievers seem eager to push the limits of human depravity. Paul uses this phrase as a general description, rather than making a longer, more specific list of sins. This is evident due to the transition he makes in the next verse, “but,” in order to remind believers that this is not how they are to live. Paul often spoke of impurity as displeasing to God (Romans 1:24; 6:19; 2 Corinthians 12:21; Galatians 5:19; Colossians 3:5; 1 Thessalonians 2:3; 4:7).

Verse 20. But that is not the way you learned Christ! —

Paul quickly and strongly contrasts the sinful practices of unbelievers with what the Ephesians have been taught. Paul’s instructions to the Ephesians make it clear that Christians are not meant for a life of sin and shame. The Greek words of this verse imply a strong, clear, and complete difference from one thing to another. Paul has just discussed the spiritual failures of non-believers—and all Christians are non-believers before they come to know Christ. The separation between what we were and what we are is profound, and it should be reflected in our lives.

Paul’s lengthy stay in Ephesus included twelve men he led to Christ (Acts 19:1–7), three months of speaking at the synagogue (Acts 19:8), and speaking for two years in the hall of Tyrannus (Acts 19:9–10). Everyone in the area, Jews and Greeks alike, “heard the word of the Lord” (Acts 19:10). After many people in the city burned their books of magic arts, Luke notes, “So the word of the Lord continued to increase and prevail mightily” (Acts 19:20).

Paul eventually left due to persecution, leaving a sizable congregation who had been well trained in the gospel. These believers knew right from wrong, and did not learn Christ in a way which promoted sin. Paul’s words here reminded them to live distinctly different lives from their surrounding society.

Verse 21. assuming that you have heard about him and were taught in him, as the truth is in Jesus,

Paul has just reminded the Ephesians about the sin and struggle which unbelievers carry. He has made a strong contrast between a life of sin and the way Christian believers are called to walk in the world. Since Paul has personal experience with this church, he knows they have been taught the truth of Christian living.

Paul’s statement here is instructive. He clarifies that this truth—a changed life, with freedom from the power of sin—is for those who have heard the gospel and come to know Christ. As is true in any congregation, it is possible some will be there who do not know Christ. Paul seeks to make clear his words are specifically for believers. Simply trying to live well is not the point. Paul’s remark here ties a person’s ability to live distinctly from the sinful world to their salvation in Christ.

Paul further reminds his readers of Jesus’ status as the one and only “truth” (John 14:6). In this letter, Paul called the gospel the “word of truth” (Ephesians 1:13), and referred to “speaking the truth in love” (Ephesians 4:15). Later, he will command believers to “speak the truth with his neighbor” (Ephesians 4:25), and to fasten on the “belt of truth” (Ephesians 6:14). Paul associated Jesus alone, not the philosophies of unbelievers, with truth. Though non-believers often seek truth through philosophy or other human means, ultimate truth is found only in Jesus, not the gods and goddesses of human culture.

Verse 22. to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires,

Paul next calls believers to consciously strive towards a more Christ-like life. Paul speaks elsewhere regarding the “old self” in Romans 6:6 and Colossians 3:9. The “old self” is the old way of life practiced by Christians prior to their conversion. According to Paul, this “old self” has two characteristics. First, it “belongs” to that previous state, not the current status as a child of God. A believer is not to be associated with the same sinful practices he or she lived for prior to knowing Christ.

Second, the “old self” is marked by evil brought on by misplaced, deceptive urges. As prior verses indicated, unbelievers not only “[give] themselves up” to sin, they seem eager to go deeper and further into sin. This is not only damaging to their relationship with God, it’s damaging to their lives and physical bodies (Romans 1:27). Sin is deceptive, making us think that what’s actually harmful is what’s best for us. The word for “corruption” here is phtheiromenon, which carries the idea of rotting, wasting, rusting, or being defiled. Such things are ruined and useless, with no value to themselves or others. In contrast, believers are called to serve others as useful servants of Christ.

These themes are repeated often in the New Testament, both by Paul and others. Believers are instructed to let “no corrupting talk” leave their mouths (Ephesians 4:29). False teachers are described as corrupted (2 Timothy 3:8). Believers have escaped the “corruption that is in the world” (2 Peter 1:4). Instead, believers are called to walk in a manner worthy of the calling of God (Ephesians 4:1), being salt and light which attracts others to glorify God (Matthew 5:13–16).

Verse 23. and to be renewed in the spirit of your minds,

In this verse, Paul identifies the way a Christian can separate themselves from the sin and deception of their former life, also called the “old self” (Ephesians 4:22). This transformation is only possible through Christ (Ephesians 2:8–9), for those who have come to know Him as Savior (Ephesians 4:21), and when a person commits their mind and heart to it. Paul often speaks of the importance of being “renewed,” particularly in one’s thinking (Romans 12:2, Colossians 3:10). This is a powerful and ongoing aspect of our relationship with Christ (2 Corinthians 4:16; Titus 3:5).

Paul’s closest parallel to this concept is found in Romans 8:5: “For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit.” The believer is called to live by the Spirit by focusing his or her mind on what is godly. This includes the believer’s thoughts and actions. Those who do are “created after the likeness of God” (Ephesians 4:24).

Verse 24. and to put on the new self, created after the likeness of God in true righteousness and holiness.

Believers are to put off the “old self” (Ephesians 4:22). Prior verses have explained this as the deceptive, corrupting influence of sin which marks a life of unbelief. Making this change is impossible without Christ (Ephesians 2:8–9), and requires a Christian to be renewed in their thinking by God (Romans 12:2, Colossians 3:10). The contrast to the “old self,” and the result of being transformed by Christ, is to “put on the new self.”

In Colossians 3:10, Paul notes that “the new self” is being “renewed in knowledge after the image of its creator.” In other words, the new self is the life which grows to become more like Christ. This is “created after the likeness of God.” Two aspects are noted to explain how the new self is being created as a reflection of the Creator.

First, Paul mentions “true righteousness.” This exact phrase is found only here in the New Testament. However, righteousness is a common biblical theme. In Ephesians 6:10–18, Paul will develop the famous “armor of God” analogy, which includes the breastplate of righteousness (Ephesians 6:14). The Lord is righteous and expects His followers to seek to do what is right as well.

Second, the new self is being created like God in “holiness.” Believers are to control their bodies “in holiness and honor” (1 Thessalonians 4:4). Holiness is contrasted with impurity (1 Thessalonians 4:7), indicating holiness means to be set apart, clean, and distinct from what surrounds it. Believers are to live holy lives as followers of Christ.

Verse 25. Therefore, having put away falsehood, let each one of you speak the truth with his neighbor, for we are members one of another.

The second half of the book of Ephesians is meant to be practical: living out the ideas Paul has been explaining. The use of the word “therefore” follows that theme. Using “therefore” is a signal that whatever has just been taught leads directly to the conclusion which follows. In prior verses, Paul has described sin as both corrupting and deceptive. Since Christians are called to live lives distinctly different than we did prior to our salvation, Paul concludes that “the new self” includes putting away falsehood. This means not being self-deceptive, dishonest, or scheming in our Christian lives.

In Jesus, there is no falsehood (John 7:18). Practicing falsehood is associated with unbelievers who will receive punishment (Revelation 22:15). Instead, Paul teaches his readers to speak the truth in love (Ephesians 4:15), emphasizing truth in this verse. The mention of neighbor may allude to the biblical teaching to “love your neighbor as yourself” (Matthew 22:39). Paul’s reason for this command is partly based on the relationships believers have with one another. The Greek word translated “members” is the word generally used regarding parts of the body. Paul often uses the human body as an analogy for the church, the body of Christ (1 Corinthians 12). We are to treat one another well as believers because we belong to one another and are ultimately one body.

Verse 26. Be angry and do not sin; do not let the sun go down on your anger,

The list of practical commands Paul began in verse 25 continues by tackling the topic of anger. Two principles are given. First, Paul teaches that anger is not necessarily wrong. Anger itself is not a sin; there are some things Christians ought to be angry about. God expresses anger (Exodus 4:14). Jesus showed controlled anger in turning over the tables of the tax collectors (John 2:13–17). However, uncontrolled anger quickly leads to doing wrong. Being angry is not an excuse to sin. Self–control is required to channel anger in a God–honoring way.

One way to control anger is given by Paul in his second command: don’t let anger sit unresolved. The focus is not on the literal sunset, as if there’s a certain time of day when all aggravations have to be ignored. Rather, the point is not to let time go by before dealing with anger. Believers are to make dealing with anger a priority. Otherwise, bitterness or the desire for vengeance can grow, leading to more sinful thoughts and actions. Anger can be a helpful emotion, yet must be handled carefully and quickly to avoid leading to sin. It is not meant to be “lived in,” only “dealt with.”

Verse 27. and give no opportunity to the devil.

Paul has just instructed Christians not to let anger sit unresolved. Being angry is not a sin, in and of itself, but it can open us to sin if we don’t handle it in a spiritual way. Paul’s warning here flows from anger, specifically, to the broader idea of not giving Satan any openings into our lives. The following verses will offer ways to apply this teaching specifically.

It is interesting that the one other mention of the devil in this letter is found in Ephesians 6:11. There, we will read, “Put on the whole armor of God, that you may be able to stand against the schemes of the devil.” The devil “schemes” or seeks to deceive (Ephesians 4:22). The believer must diligently work to keep the devil from having an opportunity or advantage.

The Greek word topon, translated “opportunity,” can also refer to a “place,” or “room.” Believers should strive to keep Satan out of every aspect of our lives. Any “open space” for the Devil is too much open space. As believers, we’re susceptible to the lie that we can grow in one spiritual area at a time, while letting others lie unattended. However, we must guard against any area of life that could be used to compromise our integrity and witness for Christ. “The devil prowls around like a roaring lion, seeking someone to devour” (1 Peter 5:8). We must constantly be on guard.

Verse 28. Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need.

Part of denying the Devil a foothold in our lives comes through our practical actions as believers. In a large city such as Ephesus, theft was likely common. Those who could not support themselves by a trade might have lived almost entirely by stealing. That more than likely included some of Paul’s readers, prior to coming to faith in Christ. Paul’s words would have been personal for these individuals as he wrote, “Let the thief no longer steal.” The first step was to stop doing what was wrong, even if it meant totally changing one’s life.

Paul then gives two positive changes in this area. First, the practical answer for the thief is fairly straightforward: work and earn, don’t steal. Second, Paul specifies that “theft” involves more than just taking physical objects from others. Work done ought to be “honest.” Those who were dishonest swindlers were just as much “thieves” as those who swiped fruit from open baskets. The former thief was to no longer lie or manipulate others, but personally work to provide for his own needs.

As always, Paul frames Christian conduct in terms of what it allows us to do for others. In this case, an honest living allows a believer to share what they have with those who cannot support themselves. The Lord takes great joy in a person who once took advantage of others learning to provide for others, instead.

Verse 29. Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear.

Paul transitions from a contrast between stealing and hard work (Ephesians 4:28) to contrasting corrupting speech with encouraging speech. In both cases, his intent is to explain how Christians need to make a conscious effort to live differently than in our pre-salvation days. Just as stealing is associated with unbelievers, so also corrupting talk is associated with those who do not know Christ.

Interestingly, Paul specifically indicates that we do indeed have control over what we say: “Let no corrupting talk come out of your mouths.” This contradicts the common excuse of “I couldn’t help saying it.” According to the Bible, we are accountable for the words we use (Matthew 12:36). Only a tiny proportion of people suffer from medical conditions which interfere with control of vocabulary. And, even such people can be expected to use whatever control they have, as much as they can. Christians do have control of our words, which are a powerful influence in how the world perceives us.

Instead of using “corrupting” or negative talk, Paul provides two guidelines for how to speak. First, we are to speak in beneficial ways about meaningful things. Second, we are to speak in ways appropriate to the situation we are in. What might be completely acceptable in one circumstance might be rude or unkind in another. The goal is to show grace to those who are listening to our words. We are not supposed to prioritize our own feelings, but make it our intent to help others through our words.

Verse 30. And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

Paul adds an interesting note here not to cause the Holy Spirit sadness. The Greek word is lypeite, which means to “cause grief,” or “make sorrowful.” Paul’s point is fundamental to the entire Christian understanding of sin. In short, believers can make the Spirit sad by our sinful actions.

This ties together several critical ideas. First, it means saved Christians are still capable of sin. Second, it means that God does, in fact, care about how we live our lives once we are saved. Third, it ties into eternal security; Paul is not warning us about being cast aside as a result of sin. Fourth, this is part of the motivation Christians have for godly living. Eternal security is not a license to sin, because true believers don’t want to make our Savior sad!

Along those same lines, Paul reminds us the Holy Spirit has “sealed [believers] for the day of redemption.” Paul also developed this idea of being sealed by the Spirit in Ephesians 1:13. This “sealing” takes place at the point of salvation. Though we can bring grief to the Spirit, we cannot lose the Spirit. The Greek word translated “sealed” is from the root word sphragizo, which means being closed up, and marked. A classic example is the wax-pressed symbol applied to a letter. This implies both security and identification. We are marked by the Holy Spirit in anticipation of the day when we meet with Christ.

We need not fear losing the Spirit (Romans 8:37–39), but should fear grieving the Spirit. Jesus is described as “grieved” in Scripture (Mark 3:5), but this is the only place in which the Spirit is mentioned as being able to grieve. In the case of Jesus, He was grieved by the “hardness of heart” in other people. Likewise, we can make the Holy Spirit sad, or disappointed, when we are stubborn and refuse to follow God’s will in our lives.

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

Paul quickly rattles off six areas of sin which Christians should make a conscious effort to avoid.

First is bitterness, a defect in our attitude which can cause trouble with other people (Acts 8:23; Romans 3:14; Hebrews 12:15). Bitterness is closely related to jealousy (Romans 13:13), and to dissatisfaction (1 Timothy 6:6).

Paul’s second flaw to be “put away” is wrath. The Greek term here is thymos, which implies something hot, fierce, and passionate. This could fairly be described as “rage.” Anger which boils over to the point that it controls us, causing us to act wildly or carelessly, is not righteous anger, it is “wrath.”

Third, Paul notes anger. Paul has recently made it clear that not all anger is a sin (Ephesians 4:26). And yet, anger is mentioned here as something to be “put away.” While there is such a thing as “righteous anger,” that kind of feeling is temporary, based on a specific situation, and rooted in a sense of righteousness. Jesus’ clearing of the temple is the classic example (John 2:13–17). Paul’s reference here is to the more worldly type of anger, which results from frustrations in life. This is the “persistent” anger which becomes a habit. Irritations and annoyances cannot always be avoided, but we can work to limit how much anger we express in our lives.

Fourth, Paul lists clamor, using the Greek word kraugē. This term implies noise, commotion, and uproar (Acts 23:9). Believers are not to be known as obnoxious, riotous, troublemaking, annoying people. This word is also translated as “quarreling,” with Paul emphasizing that believers are to “put away” an argumentative attitude.

Fifth, Paul speaks against slander, which involves speaking false evils about others. The concept of slander doesn’t only include lies, however. Any attempt to put others down, in an inappropriate way, is still “slander.”

Sixth, Paul adds malice. In this case, he uses the word kakia, which implies evil intent. The word carries the idea of deliberate harm, or an intent to injure. This is the attitude which actively hopes to see others suffer consequences, harms, or troubles. Malice is the attitude which leads to revenge (Proverbs 20:22; Romans 12:19). Believers are not to be known for evil, but are to overcome evil with good (Romans 12:21).

Verse 32. Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.

Paul’s final verse of this section offers three brief commands. First, he explicitly tells his readers to exhibit kindness. The focus is not merely on generic helpfulness. Paul is specifically thinking of compassion for other believers in the congregation.

Second, Paul uses the Greek word eusplanchnoi, which means to be “tenderhearted,” or “compassionate.” It is sometimes taken to mean “strong-hearted,” as well. Paul’s use of it here focuses on the idea of showing sympathy. Believers are not to be known for a harsh attitude, but rather for compassion. The account of the Good Samaritan offers Christ’s picture of living with compassion toward others (Luke 10:25–37).

Third, Paul commands readers to forgive one another. This instruction comes with an explanation, referring to the forgiveness believers have received from Christ (Matthew 18:21–35). Forgiveness is a unique characteristic of the Christian faith. Scripture often includes reminders of God’s forgiveness toward us. For example, Matthew 6:12, part of the “Lord’s Prayer,” asks God to “forgive us our debts, as we also have forgiven our debtors.” Matthew 26:28 reminds us that the blood of Jesus was specifically “poured out for many for the forgiveness of sins.”

End of Chapter 4.

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