TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ephesians 4:17–32. His four-level outline is real structure in the source text, so it is rendered as structure.
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 (Eph 4:17-24) and in several particular instances, Eph 4:25-32. 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, Eph 4:18. 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, Eph 4:19. 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, Eph 4:20. 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 (Eph 4:21), 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, etc., Eph 4:22-24. "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 (Eph 4:23); 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, Eph 4:24. 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 (Eph 4:25): "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," Eph 4:26. This is borrowed from the Septuagint translation of Psa 4:4, 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, Eph 4:27. 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, etc. "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, Eph 4:28. 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, Eph 4:29. 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, Eph 4:31, Eph 4:32. 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, Eph 4:30. 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.
Historical interpretation
Two Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Branding, in fine, such as had denied themselves-Christians, to wit-on the score of having "delivered themselves up to the working of every impunity," "But ye," he says, "not so have learnt Christ.
Consider what Paul calls “futility of mind.” This occurs when someone has a mind but does not use it for contemplation, instead surrendering it to captivity under Satan.
But the sun, they say, is God. Tell me, how and wherefore. Is it that he sheds abundance of light? Yet dost thou not see him overcome by clouds, and in bondage to the necessity of nature, and eclipsed, and hidden by the moon? And yet the cloud is weaker than the sun; but still it often gains the mastery of him. And this indeed is the work of God's wisdom. God must needs be all sufficient: but the sun needs many things; and this is not like a god. For he requires air to shine in, and that, too, thin air; since the air, when it is greatly condensed, suffers not the rays to pass through it. He requires also water, and other restraining power, to prevent him from consuming. For were it not that fountains, and lakes, and rivers, and seas, formed some moisture by the emission of their vapors, there would be nothing to prevent an universal conflagration. Dost thou see then, say ye, that he is a god? What folly, what madness! A god, say ye, because he has power to do harm. Nay, rather, for this very reason is he no god, because where he does harm he needs nothing; whereas, where he does good, he requires many things besides. Now to do harm, is foreign to God's nature; to do good, is His property. Where then the reverse is the case, how can he be God? Seest thou not that poisonous drugs injure, and need nothing; but when they are to do good, need many things? For thy sake then is he such as he is, both good, and powerless; good, that thou mayest acknowledge his Lord; and powerless, that thou mayest not say that he is lord. "But," say they, "he nourishes the plants and the seeds." What then, at that rate is not the very dung a god? for even that also nourishes. And why not at that rate the scythe as well, and the hands of the husbandman? Prove to me that the sun alone does the work of nourishing without needing the help of either earth, or water, or tillage; but let the seeds be sown, and let him shed forth his rays, and produce the ears of corn. But now if this work be not his alone, but that of the rains also, wherefore is not the water a god also? But of this I speak not yet. Why is not the earth too a god, and why not the dung, and the hoe? Shall we then, tell me, worship all? Alas, what trifling! And indeed rather might the ear of corn be produced without sun, than without earth and water; and so with plants and all other things. Were there no earth, none of these things could ever appear. And if any one, as children and women do, were to put some earth into a pot, and to fill up the pot with a quantity of dung, and to place it under the roof, plants, though they may be weak ones, will be produced from it. So that the contribution of the earth and of the dung is greater, and these therefore we ought to worship rather than the sun. He requires the sky, he requires the air, he requires these waters, to prevent his doing harm, to be as bridles to curb the fierceness of his power, and to restrain him from letting loose his rays over the world, like some furious horse. And now tell me, where is he at night? Whither has your god taken his departure? For this is not like a god, to be circumscribed and limited. This is in fact the property of bodies only. But, say they, there is some sort of power residing in him, and he has motion. Is this power then, I pray you, itself God? Why then is it insufficient in itself, and why does it not restrain the fire? For again, I come to the same argument. But what is that power? Is it productive of light, or does it by the sun give light, though of itself possessing none of these qualities? If so, then is the sun superior to it. How far shall we unwind this maze?
Again, what is water? is not that too, they say, a god? This again is a matter of truly absurd disputation. Is that not a god, they say, which we make use of for so many purposes? And so again, in like manner, of the earth. Truly "they walk in the vanity of their mind, being darkened in their understanding."
But further, is not their religion of this sort, wood and stone? He hath made the sun to shine for a lamp to light us. Who will worship his own lamp? The sun supplies us with light, but where he cannot, a lamp can do it. Then why not worship thy lamp? "Nay," one will say, "I worship the fire." Oh, how ridiculous! So great is the absurdity, and yet look again at another absurdity. Why extinguish the object of thy worship? Why destroy, why annihilate thy god? Wherefore dost thou not suffer thy house to be filled with him? For if the fire be god, let him feed upon thy body. Put not thy god under the bottom of thy kettle, or thy cauldron. Bring him into thy inner chambers, bring him within thy silken draperies. Whereas not only dost thou not bring him in, but if by any accident he has found entrance, thou drivest him out from every place, thou callest everybody together, and, as though some wild beast had entered, thou weepest and wailest, and callest the presence of thy god an overwhelming calamity. I have a God, and I do all I can to enshrine Him in my bosom, and I deem it my true bliss, not when He visits my dwelling, but when I can draw Him even to my heart. Do thou too draw the fire to thine heart. This is folly and vanity. Fire is good for use, not for adoration; good for ministration and for service, to be my slave, not to be my master. It was made for me, not I for it. If thou art a worshiper of fire, why recline upon thy couch thyself, and order thy cook to stand before thy god? Take up the art of cookery thyself, become a baker if thou wilt, or a coppersmith, for nothing can be more honorable than these arts, since these are they that thy god visits. Why deem that art a disgrace, where thy god is all in all? Why commit it to thy slaves, and not be ambitious of it thyself? Fire is good, inasmuch as it is the work of a good Creator, but it is not God. It is the work of God, it was not called God. Seest thou not how ungovernable is its nature;-how when it lays hold on a building it stops nowhere? But if it seizes anything continuous, it destroys all; and, except the hands of workmen or others quench its fury, it knows not friends nor foes, but deals with all alike. Is this then your god, and are ye not ashamed? Well indeed does he say, "in the vanity of their mind."
It is the duty of the teacher to build up and restore the souls of his disciples, not only by counseling and instructing them, but also by alarming them, and delivering them up to God. For when the words spoken by men as coming from fellow-servants are not sufficient to kindle the soul, it then becomes necessary to make over the case to God. This accordingly Paul does also; for having discoursed concerning lowliness, and concerning unity, and concerning our duty not to rise up one against another, hear what he says. "This I say therefore, and testify in the Lord, that ye no longer walk as the Gentiles also walk." He does not say, "That ye henceforth walk not as ye are now walking," for that expression would have struck too hard. But he plainly indicates the same thing, only he brings his example from others. And so in writing to the Thessalonians, he does this very same thing, where he says, "Not in the passion of lust, even as the Gentiles which know not God." Ye differ from them, he means to say, in doctrine, but that is wholly God's work: what I require on your path is the life and the course of behavior that is after God. This is your own. And I call the Lord to witness what I have said, that I have not shrunk, but have told you how ye ought to walk.
"In the vanity," saith he, "of their mind."
What is vanity of mind? It is the being busied about vain things. And what are those vain things, but all things in the present life? Of which the Preacher saith, "Vanity of vanities, all is vanity." But a man will say, If they be vain and vanity, wherefore were they made? If they are God's works, how are they vain? And great is the dispute concerning these things. But hearken, beloved: it is not the works of God which he calls vain; God forbid! The Heaven is not vain, the earth is not vain,-God forbid!-nor the sun, nor the moon and stars, nor our own body. No, all these are "very good." But what is vain? Let us hear the Preacher himself, what he saith; "I planted me vineyards, I gat me men singers and women singers, I made me pools of water, I had great possession of herds and flocks, I gathered me also silver and gold, and I saw that these are vanity." And again, "Vanity of vanities, all things are vanity." Hear also what the Prophet saith, "He heapeth up riches, and knoweth not who shall gather them." Such is "vanity of vanities," your splendid buildings, your vast and overflowing riches, the herds of slaves that bustle along the public square, your pomp and vainglory, your high thoughts, and your ostentation. For all these are vain; they came not from the hand of God, but are of our own creating. But why then are they vain? Because they have no useful end. Riches are vain when they are spent upon luxury; but they cease to be vain when they are "dispersed and given to the needy." But when thou hast spent them upon luxury, let us look at the end of them, what it is;-grossness of body, flatulence, pantings, fullness of belly, heaviness of head, softness of flesh, feverishness, enervation; for as a man who shall draw into a leaking vessel labors in vain, so also does the one who lives in luxury and self-indulgence draw into a leaking vessel. But again, that is called "vain," which is expected indeed to contain something, but contains it not;-that which men call empty, as when they speak of "empty hopes." And generally that is called "vain," which is bare and purposeless, which is of no use. Let us see then whether all human things are not of this sort. "Let us eat and drink, for tomorrow we die?" What then, tell me, is the end? Corruption. Let us put on clothing and raiment. And what is the result? Nothing. Such are the lives of the Greeks. They philosophized, but in vain. They made a show of a life of hardship, but of mere hardship, not looking to any beneficial end, but to vainglory, and to honor from the many. But what is the honor of the many? It is nothing, for if they themselves which render the honor perish, much more does the honor. He that renders honor to another, ought first to render it to himself; for if he gain not honor for himself, how can he ever render it to another? Whereas now we seek even honors from vile and despicable characters, themselves dishonorable, and objects of reproach. What kind of honor then is this? Perceive ye, how that all things are "vanity of vanities"? Therefore, saith he, "in the vanity of their mind."
These words are not addressed to the Ephesians only, but are now addressed also to you; and that, not from me, but from Paul; or rather, neither from me nor from Paul, but from the grace of the Spirit. And we then ought so to feel, as though that grace itself were uttering them. And now hear what it saith. "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, 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." If then it is ignorance, if it is hardening, why blame it? if a man is ignorant, it were just, not that he should be ill-treated for it, nor be blamed, but that he should be informed of those things of which he is ignorant. But mark how at once he cuts them off from all excuse. "Who being past feeling" saith he, "gave themselves up to lasciviousness, to work all uncleanness with greediness; but ye did not so learn Christ." Here he shows us, that the cause of their hardening was their way of life, and that their life was the consequence of their own indolence and want of feeling.
But these words he is now using concerning life and conduct. The Greeks are fornicators and adulterers. Of course. They who paint to themselves such gods as these, will naturally do all these things; and if they can but escape the eyes of men, there is no one to restrain them. For what will avail the argument of a resurrection, if it appear to them a mere fable? Yea, and what that of the torments of hell?-they too are but a fable. And mark the Satanic notion. When they are told of gods who are fornicators, they deny that these are fables, but believe them. Yet whenever any shall discourse to them of punishment, "these," they say, "are poets, men who turn everything into fable, that man's happy condition may be on all sides overturned."
But the philosophers, it is said, discovered something truly grand, and far better than these. How? They who introduced fate, and who tell us that nothing is providential, and that there is no one to care for anything, but that all things consist of atoms? Or, others again who say that God is a body? Or who, tell me, are they? Are they those who would turn the souls of men into the souls of dogs, and would pervade mankind that one was once a dog, and a lion, and a fish? How long will ye go on and never cease trifling, "being darkened in the understanding"? for they say and do all things as though they were indeed in the dark, both in those things which concern doctrine, and those which concern life and conduct; for the man who is in darkness sees none of the things which lie before him, but oftentimes when he sees a rope, he will take it for a live serpent; or again, if he is caught by a hedge, he will think that a man or an evil spirit has hold of him, and great is the alarm, and great the perturbation. Such as these are the things they fear. "There were they in great fear," it saith, "where no fear was"; but the things which they ought to fear, these they fear not. But just as children in their nurses' arms thrust their hands incautiously into the fire, and boldly into the candle also, and yet are scared at a man clothed in sackcloth; just so these Greeks, as if they were really always children, (as some one also amongst themselves has said, the Greeks are always children,) fear those things that are no sins, such as filthiness of the body, the pollution of a funeral, a bed, or the keeping of days, and the like: whereas those which are really sins, unnatural lust, adultery, fornication, of these they make no account at all. No, you may see a man washing himself from the pollution of a dead body, but from dead works, never; and, again, spending much zeal in the pursuit of riches, and yet supposing the whole is undone by the crowing of a single cock. "So darkened are they in their understanding." Their soul is filled with all sorts of terrors. For instance: "Such a person," one will say, "was the first who met me, as I was going out of the house"; of course ten thousand evils must certainly ensue. At another time, "the wretch of a servant in giving me my shoes, held out the left shoe first,"-terrible mishaps and mischiefs! "I myself in coming out set forth with the left foot foremost"; and this too is a token of misfortune. And these are the evils that occur about the house. Then, as I go out, my right eye shoots up from beneath. This is a sure sign of tears. Again the women, when the reeds strike against the standards, and ring, or when they themselves are scratched by the shuttle, turn this also into a sign. And again, when they strike the web with the shuttle, and do it with some vehemence, and then the reeds on the top from the intensity of the blow strike against the standards and ring, this again they make a sign, and ten thousand things besides, deserving of ridicule. And so if an ass should bray, or a cock should crow, or a man should sneeze, or whatever else may happen, like men bound with ten thousand chains, or, as I was saying, like men confined in the dark, they suspect everything, and are more slavish than all the slaves in the world.
But let it not be so with us. But scorning all these things, as men living in the light, and having our citizenship in Heaven, and having nothing in common with earth, let us regard but one thing as terrible, that is, sin, and offending against God. And if there be not this, let us scorn all the rest, and him that brought them in, the Devil. For these things let us give thanks to God. Let us be diligent, not only that we ourselves be never caught by this slavery, but if any of those who are dear to us have been caught, let us break his bonds asunder, let us release him from this most bitter and contemptible captivity, let us make him free and unshackled for his course toward Heaven, let us raise up his flagging wings, and teach him to be wise for life and doctrine's sake.
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Summary
Ephesians 4:17 marks a pivotal transition in Paul's letter, shifting from the profound theological truths of Christian identity and unity in Christ to the practical implications for daily living. In this verse, Paul issues an authoritative and earnest exhortation to believers in Ephesus, urging them to fundamentally depart from the purposeless, morally depraved, and spiritually darkened lifestyle characteristic of those who do not know God. It is a clarion call for Christians to live distinctively, reflecting their new nature in Christ and demonstrating a radical transformation in their thought processes and conduct, setting them apart from the prevailing pagan culture.
Context
Literary Context
This verse serves as the crucial hinge between the doctrinal exposition of Ephesians 1-3, which establishes the believer's exalted position and spiritual blessings in Christ, and the practical exhortations of Ephesians 4-6, which detail the ethical demands of the Christian life. Paul has just concluded a powerful appeal for unity within the body of Christ, emphasizing the diverse gifts given for the building up of the church (Ephesians 4:1-16). The command to "walk not as other Gentiles" directly follows the foundational call to walk worthy of the vocation wherewith they are called, signaling that their new identity must be expressed through a new, distinct pattern of behavior. It introduces the subsequent detailed instructions on "putting off the old man" and "putting on the new" (Ephesians 4:22-24).
Historical & Cultural Context
The city of Ephesus was a bustling metropolitan center, deeply steeped in pagan idolatry, particularly the worship of Artemis (Diana). Its culture was characterized by widespread immorality, superstition, and a worldview devoid of the one true God. The "Gentiles" Paul refers to are the unregenerate, non-Jewish populations whose lives were governed by their own desires and human philosophies, rather than divine revelation. This context highlights the profound spiritual and moral chasm between the prevailing pagan lifestyle and the new life in Christ. Believers in Ephesus would have been constantly exposed to and tempted by the surrounding cultural norms, making Paul's exhortation to a distinctive walk both urgent and necessary. Their former lives, prior to conversion, would have mirrored the very "vanity of their mind" that Paul condemns.
Key Themes
Ephesians 4:17 contributes significantly to several major themes throughout the letter. Firstly, it underscores the theme of Distinctive Christian Conduct, emphasizing that believers must live a lifestyle fundamentally different from the world's patterns, rooted in their new identity in Christ. This distinction is not merely superficial but stems from an internal transformation. Secondly, the verse highlights The Futility of the Unrenewed Mind, identifying the core problem of the "other Gentiles" as a mind that is empty, purposeless, and estranged from God, leading to moral darkness and corrupt practices. Such a mind, lacking divine truth, is inherently unproductive and directed towards worthless pursuits. This sets the stage for the crucial theme of Transformation in Christ, particularly the necessity of a renewed mind and spirit. Believers are called to shed the old ways of thinking that characterize paganism and embrace a mind illuminated by Christ, which leads to genuine spiritual growth and righteous living, as further expounded in Paul's call to be renewed in the spirit of your mind.
Exposition and Analysis
Key Word Analysis
This verb, literally "to tread all around," is frequently used in the New Testament metaphorically to describe one's overall conduct, lifestyle, or moral behavior. It signifies the manner in which one lives their daily life, encompassing actions, attitudes, and choices. Here, Paul uses it to denote the entire pattern of life.
Derived from a root meaning "empty" or "futile," this noun denotes inutility, transientness, or moral depravity. It vividly portrays a state of emptiness, purposelessness, and futility. In a moral sense, it describes a life or way of thinking that is unproductive, without true value, and ultimately leads to spiritual decay because it is devoid of God.
This term refers to the intellect, the faculty of understanding, thinking, and reasoning. It is the seat of thought, feeling, and will. When Paul speaks of the "vanity of their mind," he is pinpointing the core issue: a way of thinking and perceiving reality that is fundamentally flawed, alienated from divine truth, and thus produces empty, futile, and depraved outcomes.
Verse Breakdown
"This I say therefore, and testify in the Lord"
Paul asserts his apostolic authority and the divine origin of his exhortation. "Therefore" connects this command to the preceding theological truths. "Testify" (Greek, martýromai) implies a solemn, earnest declaration, akin to bearing witness, underscoring the gravity and importance of what follows. The phrase "in the Lord" signifies that his instruction is not merely human counsel but is given under the authority and guidance of Christ, making it binding for believers.
"that ye henceforth walk not"
This is a direct, emphatic negative command. "Henceforth" (Greek, mēkéti) means "no longer" or "not any more," signaling a decisive break from past behavior. "Walk not" is a prohibition against continuing in the former way of life, emphasizing a complete cessation of old patterns of conduct.
"as other Gentiles walk"
This clause provides the standard of comparison and the behavior to be avoided. "Other Gentiles" refers to the unregenerate, non-Christian world. The repetition of "walk" highlights the contrast between the pagan lifestyle and the expected Christian one. Believers are not to imitate or conform to the prevailing societal norms that are contrary to God's will.
"in the vanity of their mind"
This phrase explains why the Gentile walk is to be avoided and identifies the root problem. Their "vanity" (emptiness, futility, purposelessness) originates in their "mind" (intellect, understanding). Without divine revelation and the regenerating work of the Holy Spirit, the unrenewed mind is inherently futile, leading to a life devoid of true meaning, purpose, and moral direction. This intellectual and spiritual emptiness inevitably results in moral degradation and alienation from God.
Literary Devices
Paul employs several potent literary devices in this verse. The primary device is Exhortation, as Paul issues a direct and authoritative command, urging the Ephesians to change their conduct. He uses a strong Contrast by juxtaposing the expected Christian "walk" with the "walk" of "other Gentiles," highlighting the stark difference between a life lived in Christ and one lived apart from Him. The term "walk" itself functions as a Metaphor for one's entire lifestyle or course of conduct, making the abstract concept of spiritual living tangible and relatable. Finally, the phrase "vanity of their mind" serves as a concise yet powerful Diagnosis of the spiritual condition of the unregenerate, pinpointing the intellectual and spiritual emptiness that underpins their morally corrupt behavior.
Theological and Thematic Connections
Ephesians 4:17 succinctly encapsulates a core theological truth: genuine conversion to Christ necessitates a radical transformation of one's entire being, beginning with the mind and extending to every aspect of daily conduct. The "vanity of their mind" speaks to humanity's fallen state, where apart from God, intellect and reasoning are inherently flawed, leading to a life characterized by futility, moral decay, and alienation from divine truth. This verse thus underscores the profound spiritual renewal that occurs in Christ, where the mind is illuminated and redirected towards God's purposes. It is a call to live out the implications of the Gospel, demonstrating that salvation is not merely a change in status but a dynamic process of sanctification that impacts one's worldview and behavior, setting believers apart as a distinct people.
Reflection and Application
Ephesians 4:17 serves as a timeless and urgent call for believers today to critically examine the foundations of their thought life and the patterns of their daily conduct. In a world saturated with diverse philosophies, fleeting trends, and often morally ambiguous values, Paul's command challenges us to ensure that our minds are not conformed to the "vanity" of worldly thinking, which promises fulfillment but ultimately delivers emptiness. This requires intentional and consistent engagement with God's Word, allowing the Holy Spirit to continually renew our minds and reshape our perspectives according to divine truth. Our "walk" – our lifestyle, choices, and interactions – should visibly demonstrate the transforming power of the Gospel, serving as a compelling witness to a watching world. We are called to live distinctively, not out of legalism or self-righteousness, but as a natural outflow of our new identity in Christ, reflecting His character and values in every sphere of life.
Questions for Reflection
FAQ
What does "vanity of their mind" truly mean in this context?
"Vanity of their mind" (Greek, mataiótēs noûs) refers to a state of intellectual and spiritual emptiness, futility, and purposelessness that characterizes those estranged from God. It signifies a way of thinking that, lacking divine truth and revelation, is inherently unproductive, misguided, and ultimately leads to moral depravity and spiritual darkness. It's not merely about being unintelligent, but about the direction and fruit of one's thoughts: without God as the ultimate reference point, all human reasoning and pursuits, no matter how sophisticated, are ultimately empty and lead to a life devoid of true meaning or lasting value. Paul further elaborates on this in the subsequent verses, describing it as having the "understanding darkened" and being "alienated from the life of God" (Ephesians 4:18).
Why is Paul so emphatic about how believers "walk"?
Paul's emphasis on "walk" (Greek, peripatéō) is crucial because in the New Testament, this term is a powerful metaphor for one's entire lifestyle, conduct, and moral behavior. It's not just about isolated actions, but the consistent, overarching pattern of one's life. For Paul, the Christian faith is not merely a set of beliefs but a transformative reality that must manifest in daily living. How believers "walk" is the tangible evidence of their new identity in Christ and their spiritual transformation. It demonstrates the truth of the Gospel to the world and impacts the unity and purity of the church. This concept is foundational to Paul's ethical teaching throughout his epistles, as seen in his call to walk in love and walk as children of light.
Christ-Centered Fulfillment
Ephesians 4:17 finds its ultimate fulfillment and solution in Jesus Christ. The "vanity of their mind" describes humanity's fallen state, a mind darkened and alienated from God, leading to a futile existence. Christ, however, is the very embodiment of truth and the light that dispels this spiritual darkness. He is the one in whom "are hid all the treasures of wisdom and knowledge" (Colossians 2:3). Through His redemptive work, believers are given a new mind, the "mind of Christ" (1 Corinthians 2:16), enabling them to perceive truth, discern God's will, and live purposefully. The call to "walk not as other Gentiles" is fulfilled as believers, united with Christ, are empowered by the Holy Spirit to "walk in newness of life" (Romans 6:4), following the perfect example of Christ Himself, who is "the way, the truth, and the life" (John 14:6). Our new "walk" is a direct result of our new creation in Him, for "if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new" (2 Corinthians 5:17).