(Chapter 4.17-82)

by T. M. Hyland | Category: Studies In Ephesians: | Jul 1950

The apostle has set forth the responsibility of the believer, if he would walk worthily of his calling, to give diligence to keep the unity of the Spirit and to use what the Lord has given him (verse 7) as a member of the Body for the upbuilding of the whole. All this bears on the believer's responsibility to his fellow-members and to Christ the Head of the Body. But the believer has to live in a sinful world. What has Paul to say to the Ephesian saints on this vital issue? First, he gives them a penetrating analysis of the manner of life of the Gentiles (i.e., the world of unregenerate men) and its underlying cause. The believer's walk must not approximate to theirs because he differs fundamentally both in condition and aim. This fundamental difference is set forth in language which stands out in bold relief because of its near context to those passages concerning the believer 5 oneness with Christ

that ye no longer walk as the Gentiles walk, in the vanity of their mind, being darkened in their understanding, alienated from the l'fe of God by reason of the ignorance that is in them, because of the hardening of their hearL"

"Alienated from the life of God"! Dead and dark, blind to spiritual and eternal issues, and therefore walking in the vanity of their own imagination. The statement is startling, but it will bear examination; it is a deadly analysis of human society. Not always will this condition manifest itself in the excesses of verse 19. Various restraints-the voice of conscience, the influence of Christian teaching, the state of public opinion, and other restraining influences-may keep the passions of men in check. But the root of the matter is there, ready to manifest itself when restrictions are removed. When conscience is silenced, and the heart is hardened, then follows that fearful state of" being past feeling." Have we not ourselves observed the fearful consequences which ensue from the unchecked sinful propensities of men? There are not lacking to-day cases of complete moral collapse following the removal of restraints. In Ephesus, heathen mythology imposed no restraint on the sinful passions of

men, so that the condition described in verse 19 was a very common one. Indeed, the former participation of these Ephesian saints in such things is implied in the words "that ye no longer walk as the Gentiles walk." And such were we! No matter what outward manifestations of sin were seen in our case, we walked in the vanity of our mind, we were "alienated from the life of God." And what made us to differ? Divine grace, which quickened us when we were dead through our trespasses and ~ns and raised us up together with Christ

Around us in those days of our "alienation" grew a bunch of habits which became our settled "manner of life." Our thoughts, our words, our aspirations all coincided with our state of spiritual separation from God. This "manner of life" is the result of a corrupt nature which the apostle designates as "the old man." When divine grace quickened us we were also enlightened and we began to "learn Christ." We saw personified in Him all those moral excellencies which were the very antithesis of that former "manner of life" of ours. Judicially, "our old man was crucified with Him" (Romans 6.6), but the "manner of life" attaching to our former self needs to be dealt with. The apostle calls upon these Ephesian saints to "put off," deliberately and at once (such is the force of the Greek aorist here), the manner of life which characterized "the old man." Then, he calls upon them just as definitely and deliberately to "put on the new man." This new man (man of new mould, Rotherham) is not gradually produced in the believer. It is a new manhood which has been created by God in righteousness and holiness of truth.

"Put off" . . . "Put on." Behind these phrases lie the great facts of the Gospel. The call is to take up here and now in experience the position which is actually ours "in Christ." It is a call to us to exercise faith; by no other means is holiness of life possible. The apostle was impelled to write thus from his prison to the Ephesian saints. The evidence of the average experience of present day believers points to an urgent need for us to face the challenge of his words to-day.

Coincident with this matter of putting off and putting on, a continuous renewing process should be taking place in the believer's mind. The Gentiles walk "in the vanity of their mind"; the exhortation to the Ephesian saints is : "that ye be renewed in the spirit of your mind." Note that it is in the spirit of the mind that this renewing process takes place. The mind, the faculty by which man perceives and understands, was involved in the ruin of our spiritual nature. It needs to be restored to its rightful place and to be set on a right course so that its powers may be directed to the development of our spiritual nature. From the word of God the Spirit of God imparts truth to the believer's mind wbich could never

be assimilated by mere intellectual exercise. The importance of the use made of the mind cannot be over-estimated. Rightly exercised in subjection to the Holy Spirit it will effect a transformation of the believer's "manner of life."

"Whatsoever things are true, whatsoever things are honourable, whatsoever' things are just, whatsoever things are pure, whatsoever things are lovely, 'whatsoever things are of good report; if there be any virtus, and if there be any praise, think on these things" (Philippians 4.8).

Having dealt with the question of Christian conduct basically in relation to the truths of "the old man" and "the new man," the apostle now begins to particularize.. In a passage which must have caused much heart searching as it was read to the Ephesian assembly he names and drags into the light certain sins of speech, temper and body. These practices belonging to the "old man" he denounces in trenchant language. Their incompatibility with Christian conduct is seen by their very setting in the epistle.

"Falsehood" is to be put away from them; and their dealings with each other are to be characterized by the transparency and sincerity which become those so closely knit together -" members one of another." " Anger," that strong emotion which so often drives men to sinful acts, is to be carefully controlled. The apostle is not speaking here of the irritability and wrath which arise from the flesh: "Be angry and sin not" implies a just cause for anger. But even this may precipitate action and lead to sinful acts. A

� ruffled spirit is always a danger to the believer and should not be maintained; composure of spirit must be regained before the sun sets; for the believer must not " giye place to the ])evil."

With honesty in word must go honesty in deed-" Let him that stole steal no more." Evidently some of these Ephesian saints had this characteristic included in their former "manner of life." There must now be a complete cessation of such conduct, and scrupulous honesty in that which belongs to others. Honest toil must take the place of covetousness and theft. The former stealer must now be a giver; working with his hands, not in a spirit of greedy acquisition, but in order to provide things honestly in the sight of all men, and also "that he may have whereof to give to him that hath need." How characteristic of" the new man" ! " It is more blessed to give than to receive."

Then, not only must there be thorough honesty in word and deed, but also complete purity of speech. Certain words which fall upon their ears can have a defiling, corrupting influence. No such words should come from the lips of the believer. He must weigh the words he uses and the topics he discusses in the light of their effect on others, and his speech should be such as to attract the spiritually~minded

who will resort to him for edification. What a wholesome effect one such believer can have on others! Gracious in speech he will impart "grace to them that hear." No idle gossip or evil innuendo will receive encouragement from him. Such is the force of the solemn word: "Let no corrupt speech proceed out of your mouth."

The setting of verse 80 puts the matter in a yet more solemn light. Not only will corrupt speech have a defiling effect on others; it will also cause grief to the Holy Spirit of God in whom we were sealed unto the day of redemption. Such speech seems to belie the divine ownership of which His sealing speaks. The judgement-seat of Christ will reveal how much evil has resulted from the sins of speech of God's people. Let us weigh carefully the words of the apostle as he makes a final appeal for a complete break with these sins of temper and speech which belong to "the old man." He names the foul brood one by on~they are so incongruous to the believer. If you, reader, and I, heed this word to-day we shall be saved from much sorrow, and we shall promote in the assemblies of God an atmosphere more like that of heaven than any other place 6n earth

"Let all bitterness, and wrath, and anger, and clamour, and railing, be put away from you, with all malice: and be ye kind one to another, tenderhearted, forgiving each other, even as God also in Christ forgave you."

"Bitterness" arises out of hatred which may begin with mere dislike. " Wrath " (Gr. thsmos) and "anger " (Gr. orge). A lexical note may be useful here: "Thumos is to be distinguished from orge in this respect, that thumos indicates a more agitated condition of the feelings, an outburst of wrath from inward indignation, while orge suggests a more settled or abiding condition of mind, frequently with a view to taking revenge. Orge is less sudden in its rise than thumos, but more lasting in its nature. Thumos expresses more the inward feelings, orge the active emotion." "Railing "-words of abuse against others. " Clamour "-" intemperate, uncontrolled assertion of desire." "Malice "~the evil root from which all these noxious plants grow.

The twice repeated word "all" needs emphasis here. It is not merely that our conduct is not to be characterized by these evil things but that every trace of them should be put away: we are to give no quarter to them at all. It is impossible for them to co-exist with those qualities of "the new man" which should take their plac~ kindness, tenderheartedness and forgiveness. "Even as God also in Chr'ist forgave you" is the standard of the forgiveness we are called upon to exercise towards each other!

<Author:T. M. Hyland>

T. M. Hyland | Jul 1950
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