Efésios 4
William Barclay · Citado em PreceptAustin
Efésios 4:29
Barclay - As James Moffatt's translation has it, Eliphaz the Temanite paid Job a tremendous compliment. 'Your words', he said, 'have kept men on their feet' (Job 4:4). Such are the words that every Christian ought to speak. (Ephesians 4 Commentary) Sam Gordon - We are to be like Alexander Whyte, of whom it was said: ‘All of his geese became swans.’ I believe that holds true in every situation—it ranges from the factory floor, to the office telephone, it stretches from the kitchen sink through to the dinner table, it goes from the email that we send to where we sit in church on a Sunday—it is our talk! ILLUSTRATION OF EDIFYING WORDS - John Bunyan, one of the greatest Christians who ever lived, who wrote Pilgrim's Progress, was converted by listening to the conversation of several women. I wonder if someone were to eavesdrop on your conversation, would they be saved, as a result? Would they hear words of grace falling from your lips? Winston Churchill once said that "During a long life I have had to eat my own words many times and I have found it a very nourishing diet." Careless Word- In 1980, Lee Atwater, a political campaign manager, inflicted terrible pain with his words. His staff learned that an opposing congressional candidate from South Carolina had once experienced severe depression and undergone electric shock therapy. When Atwater released the information to the press, it humiliated the candidate and cast doubt on his ability. In anguish, the man questioned Atwater's campaign ethics. Atwater responded by saying that he had no intention of responding to a man "hooked up to a jumper cable." Ten years later, Atwater was afflicted with an incurable brain tumor. He was confined to bed, attached to machines and tubes and wires. Before he died, he wrote the candidate a letter and asked to be forgiven (Ep 4:32-note) He saw how cruel and heartless his words had been. (THOUGHT - It strikes me that so many [too many] people wait until they are about to die to seek forgiveness for wrongs they have carried around their entire life and which have "gnawed" away at their conscience and their very soul. Dear reader I must ask you - Is their someone from whom you need to seek forgiveness? Or is there someone to whom you need to grant forgiveness, "canceling their debt" against you and thereby releasing yourself from the unyielding prison of resentment and bitterness, feelings that you have willfully chosen to keep "bottled" up inside your heart and mind for days, months or perhaps even years? If the Spirit prompts you, I pray you do not delay, for your sake and the sake of His Name. Amen.) Our words can be just as devastating. And it seem as that it's our children or family or fellow believers whom we hurt the most. As believers in Christ, we have an obligation before God to evaluate the impact of our words. Idle, angry, hateful words can inflict great harm, for which we will be held accountable (Mt 12:36, 37). Use words of kindness, filled with love, That heal and nourish life Instead of hurling angry words That wound and stir up strife. —Sper Think before you act. Think twice before you speak. Good (18) (agathos) means suitable, rather serviceable, profitable, benefiting others, whereas the related word kalos means constitutionally good, but not necessarily benefiting others. Agathos words would include those adapted to instruct, counsel, and comfort. These words are based on one's assessment of the hearer's need and are spoken accordingly so as to meet that need, building them up rather than tearing them down. THOUGHT- How do we cultivate a heart yields the fruit of beneficial, gracious, edifying speech? It is interesting that the first "fruit" (or effect) Paul mentions in his command to be filled the Spirit has to do with the words that proceed from our mouth! And do not get drunk (present imperative - With the negative = a command calling for them to cease this activity) with wine, for that is dissipation, but be filled (present imperative = Command to allow [passive voice = effect exerted from extrinsic Source, but we must still choose to yield to Him] one's self to be filled not with a "liquid" but with the "life" of the Spirit of Christ, and to do so as one's continual practice [and it does take "practice" surrendering - He will give us manifold opportunities to practice!]) with the Spirit, (And what is the first "fruit" of His supernatural life flowing through us?) speaking to one another (!) (Ep 5:18+, Ep 5:19a+) We see a similar pattern in the parallel passage in Colossians (which helps us understand what being filled with the Spirit entails - fill yourself with His Word, respond to the revelation, and His Spirit will revive your spirit, cp Ps 119:25+)... Let the word of Christ richly dwell (present imperative = let the Word continually "take up residence" within the "temple of God" [you, your body, 1Co 6:19+], making itself at home in your mind and heart, and being manifested in an obedient walk and edifying talk) within you, with all wisdom teaching and admonishing one another (Col 3:16+) (Teaching implies that we are speaking as does admonishing). Edification (3619) (oikodome from oikos = dwelling, house + doma = building or demo = to build) is literally the building of a house and came to refer to any building process. Oikodome can refer to the actual process of building or construction. Another literal meaning is as a reference to a building or edifice which is the result of a construction process (Mt 24:1, Mk 13:1, 2 are the only literal uses of oikodome in the NT). (See sermon by Alexander Maclaren entitled "Edification") Paul uses oikodome 4x (out of a total of 18 uses in NT) in Ephesians (so clearly it is a key word for the unity of the Body of Christ)... Ephesians 2:21 (THE HOLY SPIRIT "SUPERVISES" THE FITTING TOGETHER AND THE GROWTH INTO A HOLY TEMPLE) in whom the whole building, being fitted together, is growing into a holy temple in the Lord, Ephesians 4:12 (SPIRIT FILLED MEN SPEAK THE WORD OF TRUTH) for the equipping of the saints for the work of service, to the building up of the body of Christ; Ephesians 4:16 (AGAIN WE SEE THE SPIRIT WORKING IN THE WHOLE BODY) from whom the whole body, being fitted and held together by what every joint supplies, according to the proper working of each individual part, causes the growth of the body for the building up of itself (BASED UPON THE WORK OF THE SPIRIT IN FITTING AND HOLDING THE BODY TOGETHER, THE BODY IN DEPENDENCE ON THE SAME SPIRIT IS ABLE TO BUILD ITSELF UP) in love (WHICH ALSO IS FRUIT THAT BLOOMS WHEN THE SPIRIT IS WORKING).. Most of the NT uses of oikodome are metaphorical or figurative, obviously an architectural metaphor. As used here in Eph 2:21, oikodome refers to the church as the building for God's indwelling (cp 1Co 3:9). Figuratively the idea is the process of edification or building up spiritually or spiritual strengthening. Figuratively, as used in this verse, oikodome refers to the process in which one speaks words that build up, instruct or improve spiritually. Note that Webster says that "edify" is from Latin word meaning to erect a house. Believers are to speak good to others to instruct, improve, inform, enlighten and uplift them, especially in the moral and ethical sphere. Sapros words have the opposite effect. Other figurative meanings include our physical bodies (2Co 5:1), as a reference to the process of spiritual growth, edification or building up (some contexts speak primarily to the individual, some to the corporate body of Christ) (Ro 14:19, 15:2, 1Co 3:9, 14:3, 5, 12, 26, 2Co 10:8), Vine summarizes the word group of oikodome (noun) and oikodomeo (verb) noting that these is used... both in a literal sense, Mt 7:24; Lk 4:29, and in a figurative, Ac 20:32; Ga 2:18. The corresponding noun, oikodome, building, edification, is used in a similar way, literally, Matthew 24:1 (noun - oikodome), figuratively, Ro 14:19 (noun - oikodome). The word expresses the strengthening effect of teaching, 1Co 14:3 (noun - oikodome), and example, 1Co 10:23, upon oneself and upon others, 1Co 14:4, whether for good, 2Co 10:8, or for evil, 1Co 8:10, “emboldened.” From the familiar spectacle of building operations it transfers to the spiritual realm the idea of assured progress as the result of patient labor. The word is used of national life, Mt 21:42, and of church life, Ac 9:31, as well as of the individual, Ro 15:2 (noun - oikodome). It is used of the “Church which is His Body” in Mt 16:18; Ep 4:12 (noun - oikodome), cp. 1Pe 2:5, and of the local church in 1Co 3:9; 14:5, 12; Ep 2:21 (noun - oikodome). Once it describes the resurrection body, 2Co 5:1. God is said to be the Builder, in 1Co 3:9 (noun - oikodome); Christ in Mt 16:18; Paul in Ro 15:20, cp. 1Co 3:10; 2Co 10:8; 13:10 (both use the noun - oikodome); the “gifts” of the ascended Lord are the builders in Ep 4:12 (noun - oikodome), cp. 1Co 14:12; individual believers, here; and in Ep 4:16 (noun - oikodome) the church is said to build itself up in love. Building up is effected by: (1) love, 1Co 8:1, cp. Ep 4:16 (noun - oikodome): (2) prophesying, 1Co 14:3, 4 (noun in 14:3 oikodome) (3) exhortation, 1Th 5:11, cp. He 10:25. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson) Need of the moment (5532) (chreia from chréos = debt) refers to that which is needed or is a necessity. Note that chreia is also used in the previous passage (Eph 4:28) calling for saints to meet others material needs, and in Eph 4:29 to meet their spiritual needs - the "holistic" effect of Spirit enabled putting on of the new garment of Christ (Gal 3:27+). SO THAT IT WILL GIVE GRACE TO THOSE WHO HEAR: hina do (3SAAS) charin tois akouousin. (PAPMPD): so that it will give grace to those who hear. Matthew 5:16; 1 Pe 2:12; 3:1 Ephesians 4 Resources - Multiple Sermons and Commentaries Ephesians 4:17-32 Solving Conflicts - Steven Cole Ephesians 4:28-32 - Wayne Barber Ephesians 4:28-29: A Brand New Way of Life - 4 - Wayne Barber Ephesians 4:17-5:14 Study Guide (see dropdown menu) - John MacArthur Related Passages: Proverbs 12:18NKJV There is one who speaks like the piercings of a sword, but the tongue of the wise promotes health [Hebrew for health or healing = marpe and in the Lxx translated with the verb iaomai = literally speaks of deliverance from physical diseases or afflictions, figuratively of deliverance from sin and its evil consequences, to make whole, to renew. In passive sense = to be restored, to recover.) Comment (NET Note on Pr 12:18NET) - Healing words are the opposite of the cutting, irresponsible words. What the wise say is faithful and true, gentle and kind, uplifting and encouraging; so their words bring healing. AS A SPIRIT FILLED BELIEVER BE A GRACE GIVER! So that it will give grace (charis) to those who hear - Purposeful speech should be what we always strive for as believers. And so Paul begins with a so that (hina - see terms of purpose) which expresses the purpose of wholesome, good, edifying words. Will give is a verb that means to give something usually implying what is given has value, as is true in this context. Speech in the well dressed garment of Christ should be edifying (building up not tearing down), appropriate (suited to the occasion) and gracious (imparting grace to the hearer's ear and heart). Gregory Brown - “Grace” means “unmerited favor.” This means that it doesn’t matter how mean or undeserving a person is; our words should bless him. Christ teaches that even our enemies should be blessed by our speech. In fact, we are called to bless those who curse us and pray for them (Luke 6:28+). The dying words of one ancient saint were, "Grace is the only thing that can make us like God. I might be dragged through heaven, earth, and hell and I would still be the same sinful, polluted wretch unless God Himself should cleanse me by His grace." And I would add the only way we can speak gracious words is by continually basking in the glow of and continual reliance upon God's transforming grace dispensed by His Spirit of grace (Heb 10:29+). R Kent
Efésios 4:30
Barclay writes that apolutrosis conveys "In every case the conception (of) the delivering of a man from a situation from which he was powerless to liberate himself or from a penalty which he himself could never have paid." He goes on to relate that the Roman philosopher Seneca who tutored and advised Nero was "full of this kind of feeling of helpless frustration. Men, he said, were overwhelmingly conscious of their inefficiency in necessary things. He said of himself that he was a homo non tolerabilis, a man not to be tolerated. Men, he said with a kind of despair, love their vices and hate them at the same time. What men need, he cried, is a hand let down to lift them up. The highest thinkers in the pagan world knew that they were in the grip of something from which they were helpless to deliver themselves. They needed liberation. It was just that liberation which Jesus Christ brought. It is still true that he can liberate men from helpless slavery to the things which attract and disgust them at one and the same time." (Ephesians 4 Commentary) Apolutrosis was used was used in secular Greek as a technical term for money paid to buy back and set free prisoners of war or to emancipate (= to liberate a person from subjection or domination, to free from restraint, control, or the power of another) slaves from their masters. Apolutrosis would have been a very meaningful term to the first century reader as there were by some accounts up to 60 million slaves in the Roman Empire! Many of these slaves became Christians and fellowshipped in the local assemblies. A slave could purchase his own freedom, if he could collect sufficient funds or his master could sell him to someone who would pay the price and set him free. Redemption was a precious thing in Paul's day. Jesus answering the unbelieving Jews who claimed never to have been enslaved to anyone (which of course was incorrect historically) "answered them" declaring "Truly, truly, I say to you, everyone who commits sin is the slave of sin." (Jn 8:34) Believers have been ransomed, bought out of slavery to Sin (Ro 6:16), even as was foreshadowed in the OT by the redemption of a bondservant by the kinsman-redeemer (Lev 25:49). (See Kinsman-Redeemer = Goel; Goel = Kinsman Redeemer = in Ruth) Before redemption we were held captive by Satan to do his will (1Jn 5:19, Ep 2:2) and were enslaved to our old sin nature inherited from Adam (1Co 15:22, Ro 5:12). As noted above a Roman or Grecian slave could be freed with the payment of money, but no amount of money can set an enslaved sinner free. We owed a debt we could never pay, while Christ paid a debt He did not owe. The redemption of a sinner is only possible by payment of the ransom price, the blood of Christ. Peter writes that believers "were not redeemed (lutroo) with perishable things like silver or gold from your futile (a lifestyle that is without purpose, unfruitful, and useless) way of life inherited from your forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ." (1Pe 1:18, 19-note, cf 1Cor 6:20-note; Rev 5:9-note) Jesus explained to His disciples that "even the Son of Man did not come to be served, but to serve, and to give His life a ransom (lutron = the ransom price) for many." (Mk 10:45, cp cf Mt 20:28) I Gave My Life for Thee Play Hymn Frances Ridley Havergal (Her first hymn!) I gave My life for thee, My precious blood I shed; That thou might ransomed be, And quickened from the dead. I gave, I gave, My life for thee, What hast thou given for Me? Morning and Evening -
Efésios 4:31
Barclay: Let all bitterness. all outbreaks of passion, all long-lived anger, all loud talking, all insulting language be removed from you with all evil. (Ephesians 4) BBE Let all bitter, sharp and angry feeling, and noise, and evil words, be put away from you, with all unkind acts; Caird - ‘silently harboured grudge, indignant outburst, seething rage, public quarrel and slanderous taunt.’ CSB All bitterness, anger and wrath, shouting and slander must be removed from you, along with all malice. ESV Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. GWN Get rid of your bitterness, hot tempers, anger, loud quarreling, cursing, and hatred. Hoehner: “Let every kind of bitterness and anger and wrath and shouting and abusive speech together with every kind of malice be put away from you. KJV Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: NKJ Let all bitterness, wrath, anger, clamor, and evil speaking be put away from you, with all malice. NLT: Get rid of all bitterness, rage, anger, harsh words, and slander, as well as all types of malicious behavior. (NLT - Tyndale House) NLT (revised) Get rid of all bitterness, rage, anger, harsh words, and slander, as well as all types of evil behavior. NRS Put away from you all bitterness and wrath and anger and wrangling and slander, together with all malice, NET You must put away every kind of bitterness, anger, wrath, quarreling, and evil, slanderous talk. NIV Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. NAB All bitterness, fury, anger, shouting, and reviling must be removed from you, along with all malice. NJB Any bitterness or bad temper or anger or shouting or abuse must be far removed from you -- as must every kind of malice.
Efésios 4:31
Barclay adds that "the Greeks defined (pikría) as long-standing resentment, as the spirit which refuses to be reconciled (ED Aristotle spoke of as ‘the resentful spirit which refuses reconciliation’.). So many of us have a way of nursing our wrath to keep it warm, of brooding over the insults and the injuries which we have received. Every Christian might well pray that God would teach him how to forget (Ed: Or better yet to forgive every time the "injurious thoughts" bombard one's mind - here's a verse to help you do that - Ro 8:6+ - memorize it, meditate on it, then empowered by the Spirit practice it! You will be living in the "new garment!")." (Ephesians 4 Commentary) The problem with many of us as Christians is not what we are eating, but it’s what is eating us! --Wayne Barber Warren
Efésios 4:31
Barclay - When this is used of words against man, it means slander; when it is used of words against God, it means blasphemy. It means insulting man or God. (Ephesians 4 Commentary) J.
Efésios 4:32
Barclay: Show yourselves kind to one another, merciful, forgiving one another, as God in Christ forgave you. (Ephesians 4) BBE And be kind to one another, full of pity, having forgiveness for one another, even as God in Christ had forgiveness for you. CSB And be kind and compassionate to one another, forgiving one another, just as God also forgave you in Christ. ESV Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you. Grundy - And keep being magnanimous to one another, compassionate, graciously forgiving each other just as also God in Christ has forgiven you graciously Hoehner - But become kind to one another, compassionate, being gracious to one another just as also God in Christ was gracious to us. NET Instead, be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you. NIV Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you. KJV And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you. NKJ And be kind to one another, tenderhearted, forgiving one another, just as God in Christ forgave you. NRS and be kind to one another, tenderhearted, forgiving one another, as God in Christ has forgiven you. NAB (And) be kind to one another, compassionate, forgiving one another as God has forgiven you in Christ. NJB Be generous to one another, sympathetic, forgiving each other as readily as God forgave you in Christ. GWN Be kind to each other, sympathetic, forgiving each other as God has forgiven you through Christ. NLT: Instead, be kind to each other, tenderhearted, forgiving one another, just as God through Christ has forgiven you. (NLT - Tyndale House) NLT (revised) Instead, be kind to each other, tenderhearted, forgiving one another, just as God through Christ has forgiven you.
Efésios 4:32
Barclay writes that chrestos was defined by the Greeks... as the disposition of mind which thinks as much of its neighbour’s affairs as it does of its own. Kindness has learned the secret of looking outwards all the time, and not inwards. He tells us to forgive others as God forgave us. So, in one sentence, Paul lays down the law of personal relationships—that we should treat others as Jesus Christ has treated us. (Daily Study Bible) There are two words for good in Greek; there is agathos and there is chrestos. The difference between them is this. The goodness of a man who is agathos may well issue in rebuke and discipline and punishment; but the goodness of a man who is chrestos is always essentially kind. Jesus was agathos when he drove the moneychangers and the sellers of doves from the Temple in the white heat of his anger. He was chrestos when he treated with loving gentleness the sinning woman who anointed his feet and the woman taken in adultery. (Daily Study Bible) Christ's yoke is called chrestos (Mt 11:30), that is, it does not chafe. The whole idea of the word (chrestos) is a goodness which is kind. (Commentary) He says, "My yoke is easy." The word "easy" is in Greek chrestos which can mean well-fitting. In Palestine ox-yokes were made of wood; the ox was brought, and the measurements were taken. The yoke was then roughed out, and the ox wigs brought back to have the yoke tried on. The yoke was carefully adjusted, so that it would fit well, and not gall the neck of the patient beast. The yoke was tailor-made to fit the ox. (Daily Study Bible)