Ephesians

4:25-5:2

4. Practical application of the mystery - creating oneness, 4:1-6:9

iii] Imitators of Christ

This passage follows on from the point made in 4:17-24. Paul had encouraged his readers not to return to the darkened behavior of pagan life, but to exhibit behavior that reflects the new person they are in Christ - put off the old man, put on the new. In 4:25-5:2 Paul gives practical examples of the behavior that properly reflects our new life in Christ. This is framed in exhortatory sentences that call for specific ethical action covering common vices and virtues. Most of Paul's epistles have such lists. They were common in Hellenistic Judaism.

Putting on the new man/self may image putting on Christ, in the sense of identifying with Christ, but Paul probably has in mind putting on Christ-likeness. None-the-less, Paul frames his ethical exhortation toward holiness by encouraging his readers to "be renewed in the spirit of your minds", 4:23. In the power of Christ's renewing word we are made new in the attitude of our minds and are thus assisted in the business of putting off the "old self, corrupt and deluded in its lusts" and of putting on the "new self, created according to the likeness of God". Both putting off the old man and putting on the new is integrally linked to our identification with Christ in his death and life/resurrection. In dying with Christ our old life is put to death - we are no longer slaves to sin; sin has lot its power. In rising with Christ we are enlivened to live for God - renewed by the indwelling-compelling of the Spirit of Christ. When we cooperate with this reality, by grace through faith, it is then we have the power to put of the old and put on the new, to "put away falsehood" and "speak the truth" ....

dio "therefore" - Establishing a logical connection with the preceding paragraph. Since we are clothed with the new self, let us therefore ...... "Therefore, for this reason."

apoqemenoi (apotiqhmi) aor. part. "each of you must put off" - having put off. The participle is probably imperatival as NIV, with the direct object being falsehood "Lay aside falsehood", Moffatt.

laleite (lalew) pres. imp. "speak [the truth to his neighbor]" - Most likely with Zechariah 8:16 in mind. Although reflecting popular ethics of the time, the "neighbor" is one's brother or sister in the Lord. This exhortation to truth-telling in the church is supported by noting that believers are fellow members of Christ's body, and that the body grows when the members speak the truth to each other in love, 4:15. cf. Rom.12:5.

How do we deal with the idea that Paul seems to encourage anger? Jesus makes it clear that if we are angry with a brother we place ourselves under the judgment of God, Matt.5:22. We can get around Jesus' words by defining our "anger" as "righteous indignation", but we are on safer ground if we accept that anger is but another sign of our sinful condition, and thus of our need for divine mercy. This, of course, was the point that Jesus was trying to make. The simple fact is we do often get angry, but the point that Paul makes is that we must not let our anger become irrational and out of control such that it turns into bitterness and hate.

orgizesqe (orgizomai) pres. pas. imp. "in your anger" - be angry [and do not sin]. It is often argued that this phrase is a conditional imperative, "if you are angry do not sin." Such a translation would solve the problem associated with Paul seemingly encouraging anger. The trouble is that both verbs are imperatives, rather than an imperative followed by an indicative, Wallace, Syntax 491. It is far better to take both as simple imperatives, "be angry but do not sin", Moffatt.

mh aJmartanete (aJmartanw) pres. imp. "do not sin" - The negated imperative forms a prohibition.

oJ hlioV mh epiduetw "do not let the sun go down" - do not let the sun set. In the Deuteronomic Law the setting of the sun signals the ending of action toward another, eg. the return of a poor man's coat held as collateral for a loan, or the payment of wages due to a poor man. So, the setting of the sun is a good time to end ones outrage for some failure or personal hurt caused by a fellow-believer.

parorgismw/ (oV) "[while you are still] angry" - [on your] anger. The word for "anger" here usually refers to some provocation to anger, a source of anger. This irritation promotes the inflaming of a hurtful response made up of cutting words, or actions.

mhde "and do not [give]" - not. The use of this negation serves to continue the list of "don'ts". "And do not ...."

topon (oV) "a foothold" - a place. Here an opportunity, chance, foothold, possibility. "Don't let anger fester away such that it allows hate to grow."

tw/ diabolw/ (oV) dat. "the devil" - [do not give a foothold] to/for the enemy, adversary, slanderer. The word is only used here and in the Pastorals. Paul normally uses the word "Satan."

oJ kleptwn (lkeptw) "he who has been stealing [must steal no longer]" - [let] the one stealing [steal no more]. The participle is taken in the NIV to precede the action of the main verb "steal" ie. he who used to steal must steal no more. Yet "the one stealing" is best taken as equivalent to a substantive, "the thief." Therefore "let the pilferer steal no more."

kopiatw (kopiaw) pres. imp. "[he] must work" - let him apply effort, labor. Paul often uses the word to describe his striving in ministry. The sense is "let them labour to the point of weariness."

ergazomenoV (ergazomai) pres. part. "doing something useful" - working. The participle is possibly imperatival, "put his hands to a useful task", Moffatt, or temporal, "let him labour while working with his hands."

taiV cersin (ceir) "with [his own] hands" - Paul is not promoting manual labor, rather he is promoting honourable work instead of pilfering. "Doing an honorable day's work with his own hands", Barclay.

iJna + subj. "that" - that [he may have to share]. Introducing a purpose clause, "in order that ..."

metadidonai (metadidwmi) pres. inf. "to share" - to share, distribute. The infinitive is probably expressing result. Believers are to work in order that they might possess, and as a consequence, are then able to give to the needs of the brotherhood.

mh ekporeuesqw (ekporeuomai) pres. imp. "do not let ....... come out" - should not proceed, go out, come out. The NIV has treated the negation with the imperative as a prohibition.

saproV "unwholesome [talk]" - rotten. The word literally means decayed, but here it takes on the meaning "harmful". "Do not let vulgar / slanderous / contemptuous talk ..."

paV logoV "talk" - every word. "No spoken word should be harmful."

proV + acc. "for [building up]" - to, toward. "Let your words be for the improvement of others", NJB.

thV creiaV "according to their needs" - of need. Most likely an objective genitive. We must use our speech in a constructive way, to build up rather than pull down. "For the building up of what is needed or lacking", BAGD.

iJna + subj. "that [it may benefit]" - that. Probably introducing a purpose clause, although result is possible; "in order that" / "with the result that."

lupeite (lupew) imp. "do not grieve [the Holy Spirit]" - cause sorrow to, sadness, distress. "The Spirit who makes men attest to the truth is put to shame when the saints lie to one another and utter foul talk", Barth. We should also note that the term "grieve the Holy Spirit" is a very personal one. The choice of the word "grieve" supports the view that the Spirit is a person and not just the impersonal power of God.

en wJ/ "with whom" - The sense may be local, "in whom", or instrumental, "by whom." Instrumental seems best; "by whom God's sign of ownership has been set upon you", Barclay.

esfragisqhte (sfragizw) pas. "you were sealed" - The term "sealed" may seem a little unusual, but it is simply describing the Spirit as a pledge, or evidence, of the inheritance which will one day be ours.

eiV "for [the day of redemption]" - to. The NIV, as with most translations, has opted for a final (purpose) sense, but a temporal sense is possible, "until / with a view to."

hJmeran apolutrwsewV "the day of redemption" - This phrase, "the day of redemption", refers to the day of the glorification of the saints of God, Rom.8:19, 2Thes.1:10.

arqhtw (airw) aor. pas. imp. "get rid of" - let be removed, taken away. The passive is stylistic, "this must be removed", O'Brien.

pikria (a) "bitterness" - sour, crabby, uncharitable, intensely resentful, hateful. "Resentment", Phillips; "bitter", CEV.

sun pash/ kakia/ "along with every form of malice" - with all evil. "Along with all maliciousness", Barclay.

carizomenoi (carizomai) pres. part. "forgiving" - giving, showing favour toward. Is the participle modal, expressing the manner in which the action of the verbs "be kind and compassionate" is fulfilled? Here taking the particular sense of "forgiving", as NIV. For believers, forgiveness fulfills neighborly love.

kaqwV kai "just as" - just as also [in Christ God forgave you]". Possibly carrying a comparative sense: we are to forgive as Christ forgave us. Yet, it could also carry a causal force: we are to forgive because Christ forgave us. "Because the Lord has forgiven you, so you should forgive one another", Col.3:13.

en Cristw/ (oV) dat. "in Christ" - Either an instrumental sense, "through Christ", or a local sense, "in your union with Christ", O'Brien.

mimhtai (hV ou) "imitators" - This is the only reference in either the Old or New Testament where a child of God is encouraged to "imitate" God. The sense is carried in other exhortations: walk worthily of our calling, walk by the Spirit, be merciful as our Father is merciful, Lk.6:35-36. Usually Paul encourages his readers to imitate him as he imitates Christ, 1Cor.4:16 .......

kai "and" - and. Here the conjunction takes on an epexegetic task, introducing an explanation of imitation. "That is, ..."

peripateite (peripatew) pres. imp. "live a life [of love]" - walk [in love]. A believer's life should be characterized by compassion as imaged in God's compassion toward us in our free acceptance and forgiveness through Christ.

kaqwV kai "just as" - See above. The model and/or the ground of our love is Christ's sacrificial love for us.

paredwken (paradidwmi) aor. "gave [himself] up" - The verb "gave over", "deliver over", with the reflective pronoun "himself", indicates that Jesus gave himself up to the cross. He went to the cross as a willing victim.

prosforan kai qusian "offering and sacrifice" - The term serves to include all forms of sacrifice, grain and animals, cf. Ps.40:6. Christ's offering and sacrifice is "a fragrant offering, an acceptable sacrifice which is pleasing to God", Philippians 4:18.

Ephesians Introduction

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