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4:1 {Wherewith ye were called} (\hês eklêthête\). Attraction of
the relative \hês\ to the genitive of the antecedent \klêseôs\
(calling) from the cognate accusative \hên\ with \eklêthête\
(first aorist passive indicative of \kaleô\, to call. For the
list of virtues here see #Col 3:12|. To \anechomenoi allêlôn\
(#Col 3:13|) Paul here adds "in love" (\en agapêi\), singled out
in #Col 3:14|.
4:3 {The unity} (\tên henotêta\). Late and rare word (from
\heis\, one), in Aristotle and Plutarch, though in N.T. only here
and verse #13|. {In the bond of peace} (\en tôi sundesmôi tês
eirênês\). In #Col 3:14| \agapê\ (love) is the \sundesmos\
(bond). But there is no peace without love (verse #2|).
4:4 {One body} (\hen sôma\). One mystical body of Christ (the
spiritual church or kingdom, cf. #1:23; 2:16|). {One Spirit}
(\hen pneuma\). One Holy Spirit, grammatical neuter gender (not
to be referred to by "it," but by "he"). {In one hope} (\en miâi
elpidi\). The same hope as a result of their calling for both Jew
and Greek as shown in chapter #2|.
4:5 {One Lord} (\heis Kurios\). The Lord Jesus Christ and he
alone (no series of aeons). {One faith} (\mia pistis\). One act
of trust in Christ, the same for all (Jew or Gentile), one way of
being saved. {One baptism} (\hen baptisma\). The result of
baptizing (\baptisma\), while \baptismos\ is the act. Only in the
N.T. (\baptismos\ in Josephus) and ecclesiastical writers
naturally. See #Mr 10:38|. There is only one act of baptism for
all (Jews and Gentiles) who confess Christ by means of this
symbol, not that they are made disciples by this one act, but
merely so profess him, put Christ on publicly by this ordinance.
4:6 {One God and Father of all} (\heis theos kai patêr pantôn\).
Not a separate God for each nation or religion. One God for all
men. See here the Trinity again (Father, Jesus, Holy Spirit).
{Who is over all} (\ho epi pantôn\), {and through all} (\kai dia
pantôn\), {and in all} (\kai en pâsin\). Thus by three
prepositions (\epi, dia, en\) Paul has endeavoured to express the
universal sweep and power of God in men's lives. The pronouns
(\pantôn, pantôn, pâsin\) can be all masculine, all neuter, or
part one or the other. The last "in all" is certainly masculine
and probably all are.
4:7 {According to the measure of the gifts of Christ} (\kata to
metron tês dôreas tou Christou\). Each gets the gift that Christ
has to bestow for his special case. See #1Co 12:4ff.; Ro 12:4-6|.
4:8 {Wherefore he saith} (\dio legei\). As a confirmation of what
Paul has said. No subject is expressed in the Greek and
commentators argue whether it should be \ho theos\ (God) or \hê
graphê\ (Scripture). But it comes to God after all. See #Ac
2:17|. The quotation is from #Ps 68:18|, a Messianic Psalm of
victory which Paul adapts and interprets for Christ's triumph
over death. {He led captivity captive} (\êichmalôteusen
aichmalôsian\). Cognate accusative of \aichmalôsian\, late word,
in N.T. only here and #Re 13:10|. The verb also (\aichmalôteuô\)
is from the old word \aichmalôtos\, captive in war (in N.T. only
in #Lu 4:18|), in LXX and only here in N.T.
4:9 {Now this} (\to de\). Paul picks out the verb \anabas\
(second aorist active participle of \anabainô\, to go up),
changes its form to \anebê\ (second aorist indicative), and
points the article (\to\) at it. Then he concludes that it
implied a previous \katabas\ (coming down). {Into the lower parts
of the earth} (\eis ta katôtera tês gês\). If the \anabas\ is the
Ascension of Christ, then the \katabas\ would be the Descent
(Incarnation) to earth and \tês gês\ would be the genitive of
apposition. What follows in verse #10| argues for this view.
Otherwise one must think of the death of Christ (the descent into
Hades of #Ac 2:31|).
4:10 {Is the same also} (\autos estin\). Rather, "the one who
came down (\ho katabas\, the Incarnation) is himself also the one
who ascended (\ho anabas\, the Ascension)." {Far above}
(\huperanô\). See #1:21|. {All the heavens} (\pantôn tôn
ouranôn\). Ablative case after \huperanô\. For the plural used of
Christ's ascent see #Heb 4:14; 7:27|. Whether Paul has in mind
the Jewish notion of a graded heaven like the third heaven in
#2Co 12:2| or the seven heavens idea one does not know. {That he
might fill all things} (\hina plêrôsêi ta panta\). This purpose
we can understand, the supremacy of Christ (#Col 2:9f.|).
4:11 {And he gave} (\kai autos edôken\). First aorist active
indicative of \didômi\. In #1Co 12:28| Paul uses \etheto\ (more
common verb, appointed), but here repeats \edôken\ from the
quotation in verse #8|. There are four groups (\tous men\, \tous
de\ three times, as the direct object of \edôken\). The titles
are in the predicate accusative (\apostolous, prophêtas, poimenas
kai didaskalous\). Each of these words occurs in #1Co 12:28|
(which see for discussion) except \poimenas\ (shepherds). This
word \poimên\ is from a root meaning to protect. Jesus said the
good shepherd lays down his life for the sheep (#Joh 10:11|) and
called himself the Good Shepherd. In #Heb 13:20| Christ is the
Great Shepherd (cf. #1Pe 2:25|). Only here are preachers termed
shepherds (Latin _pastores_) in the N.T. But the verb \poimainô\,
to shepherd, is employed by Jesus to Peter (#Joh 21:16|), by
Peter to other ministers (#1Pe 5:2|), by Paul to the elders
(bishops) of Ephesus (#Ac 20:28|). Here Paul groups "shepherds
and teachers" together. All these gifts can be found in one man,
though not always. Some have only one.
4:12 {For the perfecting} (\pros ton katartismon\). Late and rare
word (in Galen in medical sense, in papyri for house-furnishing),
only here in N.T., though \katartisis\ in #2Co 13:9|, both from
\katartizô\, to mend (#Mt 4:21; Ga 6:1|). "For the mending
(repair) of the saints." {Unto the building up} (\eis
oikodomên\). See #2:21|. This is the ultimate goal in all these
varied gifts, "building up."
4:13 {Till we all attain} (\mechri katantêsômen hoi pantes\).
Temporal clause with purpose idea with \mechri\ and the first
aorist active subjunctive of \katantaô\, late verb, to come down
to the goal (#Php 3:11|). "The whole" including every individual.
Hence the need of so many gifts. {Unto the unity of the faith}
(\eis tên henotêta tês pisteôs\). "Unto oneness of faith" (of
trust) in Christ (verse #3|) which the Gnostics were disturbing.
{And of the knowledge of the Son of God} (\kai tês epignôseôs tou
huiou tou theou\). Three genitives in a chain dependent also on
\tên henotêta\, "the oneness of full (\epi-\) knowledge of the
Son of God," in opposition to the Gnostic vagaries. {Unto a
full-grown man} (\eis andra teleion\). Same figure as in #2:15|
and \teleios\ in sense of adult as opposed to \nêpioi\ (infants)
in #14|. {Unto the measure of the stature} (\eis metron
hêlikias\). So apparently \hêlikia\ here as in #Lu 2:52|, not age
(#Joh 9:21|). Boys rejoice in gaining the height of a man. But
Paul adds to this idea "the fulness of Christ" (\tou plêrômatos
tou Christou\), like "the fulness of God" in #3:19|. And yet some
actually profess to be "perfect" with a standard like this to
measure by! No pastor has finished his work when the sheep fall
so far short of the goal.
4:14 {That we may be no longer children} (\hina mêketi ômen
nêpioi\). Negative final clause with present subjunctive. Some
Christians are quite content to remain "babes" in Christ and
never cut their eye-teeth (#Heb 5:11-14|), the victims of every
charlatan who comes along. {Tossed to and fro}
(\kludônizomenoi\). Present passive participle of \kludônizomai\,
late verb from \kludôn\ (wave, #Jas 1:6|), to be agitated by the
waves, in LXX, only here in N.T. One example in Vettius Valens.
{Carried about} (\peripheromenoi\). Present passive participle of
\peripherô\, old verb, to carry round, whirled round "by every
wind (\anemôi\, instrumental case) of teaching." In some it is
all wind, even like a hurricane or a tornado. If not anchored by
full knowledge of Christ, folks are at the mercy of these
squalls. {By the sleight} (\en têi kubiâi\). "In the deceit," "in
the throw of the dice" (\kubia\, from \kubos\, cube), sometimes
cheating. {In craftiness} (\en panourgiâi\). Old word from
\panourgos\ (\pan, ergon\, any deed, every deed), cleverness,
trickiness. {After the wiles of error} (\pros tên methodian tês
planês\). \Methodia\ is from \methodeuô\ (\meta, hodos\) to
follow after or up, to practise deceit, and occurs nowhere else
(#Eph 4:13; 6:11|) save in late papyri in the sense of method.
The word \planês\ (wandering like our "planet") adds to the evil
idea in the word. Paul has covered the whole ground in this
picture of Gnostic error.
4:15 {In love} (\en agapêi\). If truth were always spoken only in
love! {May grow into him} (\auxêsômen eis auton\). Supply \hina\
and then note the final use of the first aorist active
subjunctive. It is the metaphor of verse #13| (the full-grown
man). We are the body and Christ is the Head. We are to grow up
to his stature.
4:16 {From which} (\ex hou\). Out of which as the source of
energy and direction. {Fitly framed} (\sunarmologoumenon\). See
#2:21| for this verb. {Through that which every joint supplieth}
(\dia pasês haphês tês epichorêgias\). Literally, "through every
joint of the supply." See #Col 2:19| for \haphê\ and #Php 1:19|
for the late word \epichorêgia\ (only two examples in N.T.) from
\epichorêgeô\, to supply (#Col 2:19|). {In due measure} (\en
metrôi\). Just "in measure" in the Greek, but the assumption is
that each part of the body functions properly in its own sphere.
{Unto the building up of itself} (\eis oikodomên heautou\).
Modern knowledge of cell life in the human body greatly
strengthens the force of Paul's metaphor. This is the way the
body grows by cooperation under the control of the head and all
"in love" (\en agapêi\).
4:17 {That ye no longer walk} (\mêketi humas peripatein\).
Infinitive (present active) in indirect command (not indirect
assertion) with accusative \humas\ of general reference. {In
vanity of their mind} (\en mataiotêti tou noos autôn\). "In
emptiness (from \mataios\, late and rare word. See #Ro 8:20|) of
their intellect (\noos\, late form for earlier genitive \nou\,
from \nous\).
4:18 {Being darkened} (\eskotômenoi ontes\). Periphrastic perfect
passive participle of \skotoô\, old verb from \skotos\
(darkness), in N.T. only here and #Re 9:2; 16:10|. {In their
understanding} (\têi dianoiâi\). Locative case. Probably
\dianoia\ (\dia, nous\) includes the emotions as well as the
intellect (\nous\). It is possible to take \ontes\ with
\apêllotriômenoi\ (see #2:12|) which would then be periphrastic
(instead of \eskotômenoi\) perfect passive participle. {From the
life of God} (\tês zôês tou theou\). Ablative case \zôês\ after
\apêllotriômenoi\ (#2:12|). {Because of the ignorance} (\dia tên
agnoian\). Old word from \agnoeô\, not to know. Rare in N.T. See
#Ac 3:17|. {Hardening} (\pôrôsin\). Late medical term
(Hippocrates) for callous hardening. Only other N.T. examples are
#Mr 3:5; Ro 11:25|.
4:19 {Being past feeling} (\apêlgêkotes\). Perfect active
participle of \apalgeô\, old word to cease to feel pain, only
here in N.T. {To lasciviousness} (\têi aselgeiâi\). Unbridled
lust as in #2Co 12:21; Ga 5:19|. {To work all uncleanness} (\eis
ergasian akatharsias pasês\). Perhaps prostitution, "for a
trading (or work) in all uncleanness." Certainly Corinth and
Ephesus could qualify for this charge. {With greediness} (\en
pleonexiâi\). From \pleonektês\, one who always wants more
whether money or sexual indulgence as here. The two vices are
often connected in the N.T.
4:20 {But ye did not so learn Christ} (\Humeis de ouch houtôs
emathete ton Christon\). In sharp contrast to pagan life
(\houtôs\). Second aorist active indicative of \manthanô\.
4:21 {If so be that} (\ei ge\). "If indeed." Condition of first
class with aorist indicatives here, assumed to be true (\êkousate
kai edidachthête\). {Even as truth is in Jesus} (\kathôs estin
alêtheia en tôi Iêsou\). It is not clear what Paul's precise idea
is here. The Cerinthian Gnostics did distinguish between the man
Jesus and the aeon Christ. Paul here identifies Christ (verse
#20|) and Jesus (verse #21|). At any rate he flatly affirms that
there is "truth in Jesus" which is in direct opposition to the
heathen manner of life and which is further explained by the
epexegetical infinitives that follow (\apothesthai, ananeousthai
de, kai endusasthai\).
4:22 {That ye put away} (\apothesthai\). Second aorist middle
infinitive of \apotithêmi\ with the metaphor of putting off
clothing or habits as \apothesthe\ in #Col 3:8| (which see) with
the same addition of "the old man" (\ton palaion anthrôpon\) as
in #Col 3:9|. For \anastrophên\ (manner of life) see #Ga 1:13|.
{Which waxeth corrupt} (\ton phtheiromenon\). Either present
middle or passive participle of \phtheirô\, but it is a process
of corruption (worse and worse).
4:23 {That ye be renewed} (\ananeousthai\). Present passive
infinitive (epexegetical, like \apothesthai\, of \alêtheia en tôi
Iêsou\) and to be compared with \anakainoumenon\ in #Col 3:10|.
It is an old verb, \ananeoô\, to make new (young) again; though
only here in N.T. {The spirit} (\tôi pneumati\). Not the Holy
Spirit, but the human spirit.
4:24 {Put on} (\endusasthai\). First aorist middle infinitive of
\enduô\ (\-nô\), for which see #Col 3:10|. {The new man} (\ton
kainon anthrôpon\). "The brand-new (see #2:15|) man," though \ton
neon\ in #Col 3:10|. {After God} (\kata theon\). After the
pattern God, the new birth, the new life in Christ, destined to
be like God in the end (#Ro 8:29|).
4:25 {Wherefore} (\dio\). Because of putting off the old man, and
putting on the new man. {Putting away} (\apothemenoi\). Second
aorist middle participle of \apotithêmi\ (verse #22|). {Lying}
(\pseudos\), {truth} (\alêtheian\) in direct contrast. {Each one}
(\hekastos\). Partitive apposition with \laleite\. See #Col 3:8|
\mê pseudesthe\.
4:26 {Be ye angry and sin not} (\orgizesthe kai mê hamartanete\).
Permissive imperative, not a command to be angry. Prohibition
against sinning as the peril in anger. Quotation from #Ps 4:4|.
{Let not the sun go down upon your wrath} (\ho hêlios mê epiduetô
epi parorgismôi\). Danger in settled mood of anger. \Parorgismos\
(provocation), from \parorgizô\, to exasperate to anger, occurs
only in LXX and here in N.T.
4:27 {Neither give place to the devil} (\mêde didote topon tôi
diabolôi\). Present active imperative in prohibition, either stop
doing it or do not have the habit. See #Ro 12:19| for this idiom.
4:28 {Steal no more} (\mêketi kleptetô\). Clearly here, cease
stealing (present active imperative with \mêketi\). {The thing
that is good} (\to agathon\). "The good thing" opposed to his
stealing and "with his hands" (\tais chersin\, instrumental case)
that did the stealing. See #2Th 3:10|. Even unemployment is no
excuse for stealing. {To give} (\metadidonai\). Present active
infinitive of \metadidômi\, to share with one.
4:29 {Corrupt} (\sapros\). Rotten, putrid, like fruit (#Mt
7:17f.|), fish (#Mt 13:48|), here the opposite of \agathos\
(good). {For edifying as the need may be} (\pros oikodomên tês
chreias\). "For the build-up of the need," "for supplying help
when there is need." Let no other words come out. {That it may
give} (\hina dôi\). For this elliptical use of \hina\ see on
»5:33|.
4:30 {Grieve not the Holy Spirit of God} (\mê lupeite to pneuma
to hagion tou theou\). "Cease grieving" or "do not have the habit
of grieving." Who of us has not sometimes grieved the Holy
Spirit? {In whom} (\en hôi\). Not "in which." {Ye were sealed}
(\esphragisthête\). See #1:13| for this verb, and #1:14| for
\apolutrôseôs\, the day when final redemption is realized.
4:31 {Bitterness} (\pikria\). Old word from \pikros\ (bitter), in
N.T. only here and #Ac 8:23; Ro 3:14; Heb 12:15|. {Clamour}
(\kraugê\). Old word for outcry (#Mt 25:6; Lu 1:42|). See #Col
3:8| for the other words. {Be put away} (\arthêtô\). First aorist
passive imperative of \airô\, old verb, to pick up and carry
away, to make a clean sweep.
4:32 {Be ye kind to one another} (\ginesthe eis allêlous
chrêstoi\). Present middle imperative of \ginomai\, "keep on
becoming kind (\chrêstos\, used of God in #Ro 2:4|) toward one
another." See #Col 3:12f|. {Tenderhearted} (\eusplagchnoi\). Late
word (\eu, splagchna\) once in Hippocrates, in LXX, here and #1Pe
3:8| in N.T.