CRITICAL AND EXPLANATORY NOTES
Ephesians 4:17. That ye henceforth walk not as other Gentiles walk.—In this and the two following verses we have again the lurid picture of Ephesians 2:2-3: “in the vanity of their mind.”
“The creature is their sole delight,
Their happiness the things of earth.”
Ephesians 4:18. Having the understanding darkened.—Remembering our Lord’s saying about the single eye and the fully illuminated body we might say, “If the understanding—by which all light should come—be darkened, ‘how great is that darkness’!” Because of the blindness.—R.V. “hardness.” The word describes the hard skin formed by constant rubbing, as the horny hand of a blacksmith.
Ephesians 4:19. Who being past feeling.—Having lost the “ache” which should always attend a violation of law. An ancient commentator uses the now familiar word “anæsthetes” to explain the phrase. Have given themselves over.—“Given” represents a word which often connotes an act of treason—and “themselves” is emphatic—“the most tremendous sacrifice ever laid on the altar of sin” (Beet). To lasciviousness.—“St. Paul stamps upon it the burning word ἀσέλγεια like a brand on the harlot’s brow” (Findlay). To work all uncleanness with greediness.—R.V. margin, “to make a trade of all uncleanness with covetousness.’ Their “sin’s not accidental, but a trade”; and a trade at which they work with a “desire of having more.”
Ephesians 4:20. No not so.—As differently as possible. The same mode of speech which led St. Paul to say to the Galatians, “Shall I praise you?… I praise you not”—i.e. “I blame you highly.”
Ephesians 4:21. If so be that ye have heard Him.—The emphasis is on “Him”—“assuming, that is, that it is He, and no other.”
Ephesians 4:22. That ye put off concerning the former conversation.—It is no “philosophy of clothes” inculcated here. It is a deliverance from “the body of death,” like stripping oneself of his very integument. Conversation.—R.V. “manner of life.” Which is corrupt.—R.V. much more strikingly—“waxeth corrupt.” St. Paul’s figure elsewhere is appropriate—“like a gangrene eating into the flesh.”
Ephesians 4:23-24. The stripping off being complete, and the innermost core of the man being renewed, the investiture may begin. The “habit” laid aside is never to be resumed, and the new robes, “ever white,” are not to be soiled. Righteousness and true holiness.—R.V. “Righteousness and holiness of truth.” See the “dealing truly” of Ephesians 4:15, R.V. margin.
MAIN HOMILETICS OF THE PARAGRAPH.— Ephesians 4:17-24
A Thorough Moral Transformation—
I. Contrasted with a former life of sin.—
1. A state of self-induced mental darkness. “Having the understanding darkened, … because of the blindness of their heart” (Ephesians 4:18). Infidelity is more a moral than a mental obliquity. The mind is darkened because the heart is bad. Men do not see the truth because they do not want to see it. The light that would lead to righteousness and to God is persistently shut out.
2. A state of moral insensibility that abandoned the soul to the reckless commission of all kinds of sin.—“Who being past feeling have given themselves over … to work all uncleanness with greediness” (Ephesians 4:19). Sin is made difficult to the beginner. The barriers set up by a tender conscience, the warnings of nature, the teachings of providence, the light of revelation, the living examples of the good, have all to be broken down. Early transgressions are arrested by the remorse they occasion; but gradually the safeguards are neglected and despised, until the habit is acquired of sinning for the love of sin. A spirit of recklessness ensues, the reins are relaxed and then thrown upon the neck of the passions, and the soul is abandoned to the indulgence of all kinds of iniquity.
“We are not worst at once. The course of evil
Is of such slight source an infant’s hand
Might close its breach with clay;
But let the stream get deeper, and we strive in vain
To stem the headlong torrent.”
3. A state that rendered all mental activities worthless.—“Walk not as other Gentiles walk, in the vanity of their mind” (Ephesians 4:17). The art of right thinking was lost. For the man that will not think, think clearly and justly, the calamities and the raptures of life, the blessing and the curse, have no meaning. They evoke neither gratitude nor fear. The beauties of nature, as they sparkle in the stars, or shine in the flowers, or gleam in the coloured radiance of the firmament, are unheeded. The voice of God that speaks in the events of daily life has no lesson for him. The senses, which are intended as the avenues of light and teaching to the soul, are dulled by inaction, clogged by supine indifference, and polluted and damaged by inveterate sin. When the reason is poisoned at its source, all its deductions are aimless and worthless.
II. Effected by the personal knowledge of the truth in Christ.—“But ye have not so learned Christ, … as the truth is in Jesus” (Ephesians 4:20-21). The gospel has introduced to the world the principles of a great moral change. It announces Christ as the light of the world—a light that shines through all the realms of human life. The diseased reason is restored to health, the intellectual faculties have now a theme worthy of their noblest exercise, and are made stronger and more reliable by being employed on such a theme, and the moral nature is lifted into a purer region of thought and experience. The world is to be transformed by the moral transformation of the individual, and that transformation is effected only by the truth and a personal faith in Christ.
III. Involves the renunciation of the corrupting elements of the former life.—“That ye put off … the old man, which is corrupt” (Ephesians 4:22). The inward change is evidenced by the outward life. The old man dies, being conquered by the new. Corruption and decay marked every feature of the old Gentile life. It was gangrened with vice. It was a life of fleshly pleasure, and could end in only one way—in disappointment and misery. The new moral order inaugurated by the gospel of Christ effected a revolution in human affairs, and the corrupting elements of the old order must be weeded out and put away. An excellent man in London kept an institution near the Seven Dials at his own expense. He spent his nights in bringing the homeless boys from the streets into it. When they came in he photographed them, and then they were washed, clothed, and educated. When he sent one out, having taught him a trade, he photographed him again. The change was marvellous, and was a constant reminder of what had been done for him. The change effected in us by the grace of God not only contrasts with our former life, but should teach us to hate and put away its corrupting sins.
IV. Evidenced in investing the soul with the new life divinely created and constantly receiving progressive renewal by the Spirit (Ephesians 4:23-24).—It is a continual rejuvenation the apostle describes; the verb is present in tense, and the newness implied is that of recency and youth, newness in point of age. But the new man to be put on is of a new kind and order. It is put on when the Christian way of life is adopted, when we enter personally into the new humanity founded in Christ. Thus two distinct conceptions of the life of faith are placed before our minds. It consists, on the one hand, of a quickening constantly renewed in the springs of our individual thought and will; and it is at the same time the assumption of another nature, the investiture of the soul with the divine character and form of its being. The inward reception of Christ’s Spirit is attended by the outward assumption of His character as our calling amongst men. The man of the coming times will not be atheistic or agnostic; he will be devout: not practising the world’s ethics with the Christian’s creed; he will be upright and generous, manly and God-like (Findlay).
Lessons.—
1. Religion is a complete renewal of the soul.
2. The soul is renewed by the instrumentality of the truth.
3. The renewal of the soul is the renewal of the outward life.
GERM NOTES ON THE VERSES
Ephesians 4:17; Ephesians 4:19. The Gentile Life—a Warning.
I. The Gentiles walked in the vanity of their minds.—The false deities the Gentiles worshipped are called vanities. The prevalence of idolatry is a melancholy proof of the depravity of human nature. Atheism and idolatry proceed not from the want of sufficient evidence that there is one eternal, all-perfect Being, but from that corruption of heart which blinds the understanding and perverts the judgment.
II. The heathens were darkened in their understanding.—Not in respect of natural things, for in useful arts and liberal sciences many of them greatly excelled; but in respect of moral truth and obligation. Their darkness was owing, not solely to the want of revelation, but to the want of an honest and good heart. Religion consists not merely in a knowledge of and assent to divine truths, but in such conformity of heart to their nature and design, and in such a view of their reality and importance as will bring the whole man under their government.
III. They were alienated from the life of God.—They walked according to the course of the world, not according to the will of God. Their alienation was through ignorance. Particular wrong actions may be excused on the ground of unavoidable ignorance. This ignorance had its foundation in the obstinacy and perverseness of the mind. Such a kind of ignorance, being in itself criminal, will not excuse the sins which follow from it.
IV. They were become past feeling.—This is elsewhere expressed by a conscience seared with a hot iron. By a course of iniquity the sinner acquires strong habits of vice. As vicious habits gain strength, fear, shame, and remorse abate. Repeated violations of conscience blunt its sensibility and break its power.
V. They gave themselves over to lasciviousness.—If we break over the restraints the gospel lays upon us, and mock the terrors it holds up to our view, we not only discover a great vitiosity of mind, but run to greater lengths in the practice of iniquity. As water, when it has broken through its mounds, rushes on with more impetuous force than the natural stream, so the corruptions of the human heart, when they have borne down the restraints of religion, press forward with more violent rapidity, and make more awful devastation in the soul than where these restraints had never been known.
Reflections.—
1. How extremely dangerous it is to continue in sin under the gospel.
2. You have need to guard against the beginnings of sin.
3. Christians must be watchful lest they be led away by the influence of corrupt example.
4. Religion lies much in the temper of the mind.—Lathrop.
Ephesians 4:17-18. The Life of God.
I. There is but one righteousness, the life of God; there is but one sin, and that is being alienated from the life of God.—One man may commit different sorts of sins from another—one may lie, another may steal; one may be proud, another may be covetous; but all these different sins come from the same root of sin, they are all flowers off the same plant. And St. Paul tells us what that one root of sin, what that same devil’s plant, is, which produces all sin in Christian heathen. It is that we are every one of us worse than we ought to be, worse than we know how to be, and, strangest of all, worse than we wish or like to be. Just as far as we are like the heathen of old, we shall be worse than we know how to be. For we are all ready enough to turn heathens again, at any moment. They were alienated from the life of God—that is, they became strangers to God’s life; they forgot what God’s life and character was like; or if they even did awake a moment, and recollect dimly what God was like, they hated that thought. They hated to think that God was what He was, and shut their eyes and stopped their ears as fast as possible. And what happened to them in the meantime? What was the fruit of their wilfully forgetting what God’s life was? St. Paul tells us that they fell into the most horrible sins—sins too dreadful and shameful to be spoken of; and that their common life, even when they did not run into such fearful evils, was profligate, fierce, and miserable. And yet St. Paul tells us all the while they knew the judgment of God, that those who do such things are worthy of death.
II. These men saw that man ought to be like God; they saw that God was righteous and good; and they saw, therefore, that unrighteousness and sin must end in ruin and everlasting misery.—So much God had taught them, but not much more; but to St. Paul He had taught more. Those wise and righteous heathen could show their sinful neighbours that sin was death, and that God was righteous; but they could not tell them how to rise out of the death of sin into God’s life of righteousness. They could preach the terrors of the law, but they did not know the good news of the gospel, and therefore they did not succeed; they did not convert their neighbours to God. Then came St. Paul and preached to the very same people, and he did convert them to God; for he had good news for them, of things which prophets and kings had desired to see, and had not seen themselves, and to hear, and had not heard them. And so God, and the life of God, was manifested in the flesh and reasonable soul of a man; and from that time there is no doubt what the life of God is, for the life of God is the life of Christ. There is no doubt now what God is like, for God is like Jesus Christ.
III. Now what is the everlasting life of God, which the Lord Jesus Christ lived perfectly, and which He can and will make every one of us live, in proportion as we give up our hearts and wills to Him, and ask Him to take charge of us and shape us and teach us? And God is perfect love, because He is perfect righteousness; for His love and His justice are not two different things, two different parts of God, as some say, who fancy that God’s justice had to be satisfied in one way and His love in another, and talk of God as if His justice fought against His love, and desired the death of a sinner, and then His love fought against His justice, and desired to save a sinner. The old heathen did not like such a life, therefore they did not like to retain God in their knowledge. They knew that man ought to be like God; and St. Paul says they ought to have known what God was like—that He was love; for St. Paul told them He left not Himself without witness, in that He sent rain and fruitful seasons, filling their hearts with food and gladness. That was, in St. Paul’s eyes, God’s plainest witness of Himself—the sign that God was love, making His sun shine on the just and on the unjust, and good to the unthankful and the evil—in one word, perfect, because He is perfect love. But they preferred to be selfish, covetous, envious, revengeful, delighting to indulge themselves in filthy pleasures, to oppress and defraud each other.
IV. God is love.—As I told you just now, the heathen of old might have known that, if they chose to open their eyes and see. But they would not see. They were dark, cruel, and unloving, and therefore they fancied that God was dark, cruel, and unloving also. They did not love love, and therefore they did not love God, for God is love. And therefore they did not love each other, but lived in hatred and suspicion and selfishness and darkness. They were but heathen. But if even they ought to have known that God was love, how much more we? For we know of a deed of God’s love, such as those poor heathen never dreamed of. And then, if we have God abiding with us, and filling us with His eternal life, what more do we need for life, or death, or eternity, or eternities of eternities? For we shall live in and with and by God, who can never die or change, an everlasting life of love.—C. Kingsley.
Ephesians 4:19. Past Feeling.—
1. Though original sin has seized upon the whole soul, yet the Lord has kept so much knowledge of Himself and of right and wrong in the understanding of men as they may know when they sin, and so much of conscience as to accuse or excuse according to the nature of the fact, whereupon follows grief or joy in their affections. Wicked men may arrive at such a height of sin as to have no sense of sin, no grief, nor check, nor challenge from conscience from it.
2. A watchful conscience doing its duty is the strongest restraint from sin; and where that is not, all other restraints will serve for little purpose. For a man to be given over to lasciviousness without check or challenge argues a great height of impiety.
3. As upon senseless stupidity of conscience there follows an unsatiableness in sinning, especially in the sin of uncleanness, so when a man comes to this, he is then arrived at the greatest height of sin unto which the heathens, destitute of the knowledge of God, ever attained.—Fergusson.
Ephesians 4:20-24. Putting off the Old Nature and putting on the New.
I. The change here spoken of is radically seated in the mind.—These terms do not import the creation of new powers and faculties, but the introduction of new tempers and qualities. The renovation enlightens the eyes of the understanding, and gives new apprehensions of divine things. It purifies the affections and directs them to their proper objects. There are new purposes and resolutions.
II. He who is renewed puts off the old man.—The new spirit is opposite to sin and strives against it. The Christian mortifies the affections and lusts of the flesh because he has found them deceitful. He in deliberate and hearty purpose renounces all sin. He abstains from the appearance of evil.
III. He puts on the new man.—As the former signifies a corrupt temper and conversation, so the latter must intend a holy and virtuous disposition and character. The new man is renewed in righteousness and true holiness. He not only ceases to do evil, but learns to do well.
IV. The pattern according to which the new man is formed is the image of God.—The likeness must be understood with limitations. The image of God in us bears no resemblance to the perfections in the divine nature, such as immensity, immutability, and independence. There are some essential properties of the new man to which there is nothing analogous in the deity. Reverence, obedience, trust, and resignation are excellencies in rational creatures; but cannot be ascribed to the Creator. In those moral perfections in which the new man is made like God there is only a faint resemblance, not an equality. The new man resembles God in mercy and goodness, in holiness, in truth.
V. This great change is effected by the gospel.—It was the consequence of their having learned Christ. The first production and improvement of this change is the work of divine grace, and the Spirit of God works on the soul by means of the word. To this change the use of means and the grace of God are both necessary.
VI. The change is great.—Let none imagine he is a subject of this change merely because he entertains some new sentiments, feels transient emotions, or has renounced some of his former guilty practices. The real nature and essence of conversion is the same in all.—Lathrop.
Religious Affections are attended with a Change of Nature.
I. What is conversion?—
1. A change of nature.
2. A permanent change.
3. A universal change.
4. A union of God’s Spirit with the faculties of the soul.
5. Christ by His grace savingly lives in the soul.
II. Its connection with sanctification.—
1. All the affections and discoveries subsequent to the first conversion are transforming.
2. This transformation of nature is continuous until the end of life, when it is brought to perfection in glory.
III. Reflections.—
1. Allowance must be made for the natural temper.
2. Affections which have no abiding effect are not spiritual and gracious.
3. In some way it will be evident, even to others, that the true disciple has been with Jesus.—Lewis O. Thompson.
Ephesians 4:23. The Christian Spirit, a New Spirit.
I. There are some changes in men which come not up to the renewed spirit, and yet are too often rested in.—
1. The assuming of a new name and profession is a very different thing from a saving change in the temper of the mind. We may be of any profession, and yet be unrenewed. People value themselves upon wearing the Christian name, instead of that of Pagan, or Jew, or Mahometan; or upon being styled Papists or Protestants; or upon their attaching themselves to one or another noted party, into which these are subdivided, and upon such a new appellation they are too ready to imagine that they are new men: whereas we may go the round of all professions, and still have the old nature remaining in full force.
2. A bare restraint upon the corrupt spirit and temper will not come up to this renovation, though the one may sometimes be mistaken for the other. The light of nature may possess conscience against many evils, or a sober education lay such a bridle upon the corrupt inclination as will keep it in for a season, the fear of punishment or of shame and reproach may suppress the outward criminal act, while the heart is full of ravening and wickedness. Therefore, though it is a plain sign of an unrenewed mind if a man live in any course of gross sin, yet it is not safe to conclude merely from restraints that a man is truly renewed.
3. A partial change in the temper itself will not amount to such a renovation as makes a true Christian. Indeed, in one sense the change is but partial in any in this life; there will be remains of disorder in all the powers of the soul, so as to exclude a pretence to absolute perfection. It is not enough to have the mind filled with sound knowledge and useful notions, nor barely to give a dead assent to the doctrines of the gospel, unless we believe with the heart, and the will and affections be brought under the power of those truths; and even here there may be some alternation, and yet a man not be renewed. Nor is it sufficient that we should find ourselves disposed to some parts of goodness, while our hearts are utterly averse to others which are equally plain. And therefore, though we should be of a courteous, peaceable, and kind temper towards men; though we should be inclined to practise justice, liberality, truth, and honesty in our transactions with them, and to temperance and chastity in our personal conduct; though these are excellent branches of the Christian spirit; yet if there be not a right temper towards God also, if the fear and love of God are not the ruling principles of the soul, there is an essential defect in the Christian spirit.
II. A particular view of this renovation in some principal acts of the mind.—
1. The mind comes to have different apprehensions of things, such as it had not before. The new creation begins with light, as the old is represented to do. Light bearing in, and the mind being fixed in attention, man discerns the great corruption of his heart, and the badness of the principles and ends which governed him in the appearances of goodness, upon which he valued himself before. And so the excellency and suitableness of Christ, in all His offices, and the necessity of real, inward holiness, appear in quite another manner to his soul than hitherto.
2. The practical judgment is altered. This light, shining with clearness and strength into the mind, unsettles and changes the whole practical judgment by which a man suffered himself to be governed before in the matters of his soul. He judges those truths of religion to be real which once had no more force with him than doubtful conclusions, and accordingly he cannot satisfy himself any longer barely not to disbelieve them, but gives a firm and lively assent to them.
3. A new turn is given to the reasoning faculty, and a new use made of it. When the word of God is mighty it casts down imaginations; so we render the original word (2 Corinthians 10:5). It properly signifies “reasonings.” Not that the faculty itself is altered, or that when men begin to be religious they lay aside reasoning: then in truth they act with the highest reason; they reason most justly and most worthy of their natures. But now the wrong bias, which was upon the reasoning faculty from old prejudices and headstrong inclinations, is in a good measure taken off; so that instead of its being pressed at all adventures into the service of sin, it is employed a better way, and concludes with more truth and impartiality.
4. There is an alteration in a man’s governing aim, or chief end. This is like the centre, to which all inferior aims and particular pursuits tend. The original end of a reasonable creature must be to enjoy the favour of God as his supreme happiness, to be acceptable and pleasing to him. By the disposition of depraved nature we are gone off from this centre, and have changed our bias, from God to created good, to the pleasing of the flesh, to the gratification of our own humour, or to the obtaining of some present satisfaction, according to the prevailing dictate of fancy or appetite. This makes the greatest turn that can be in the spirit of the mind; all must be out of course till this be set right. Now it is the most essential part of the new nature to bring a sinner in this respect to himself, that is, to bring him back to God. All the light he receives, all the rectification of his judgment, is in order to this; and when this is well settled, everything else, which was out of course before, will return to its right channel.
5. There is hereupon a new determination to such a course of acting as will most effectually secure this end. As long as this world is the chief good which a man has in view, he contrives the best ways he can think of to promote his particular ends in it. But when the favour of God comes to have the principal share in his esteem, he carefully examines and heartily consents to the prescribed terms of making that sure. Now he is desirous to be found in Christ upon any terms.
6. The exercise of the affections becomes very different. A change will appear in this respect, through the different turns of his condition as well as in the prevailing tenor of his practice. While a man is a stranger to God and blind to the interests of his soul, he is little concerned how matters lie between God and him. But a sinner come to himself is most tenderly concerned at anything that renders his interests in God doubtful or brings his covenant-relation into question; and nothing sets the springs of godly sorrow flowing so much as the consciousness of guilt, or of any unworthy behaviour to God.
Lessons.—
1. Let us seriously examine our own minds, whether we can discern such an alteration made in our spirit.
2. If we must answer in the negative, or have just ground to fear it, yet let us not despair of a change still, but apply ourselves speedily in the appointed way to seek after it.
3. Let the best retain a sense of the imperfection of the new nature in them, and of their obligation still to cultivate it, till it arrive at perfection.—Dr. Evans.