Ephesians 4:25–5:2

4:25 “Therefore” marks a transition as Paul now offers a series of moral exhortations describing the type of behavior that results from the “new self,” which is created according to the likeness of God (v. 24). The verb “having put away” (apotithēmi) most likely functions in this verse as a command (“[you must] put away”; cf. Col. 3:9). Specifically, believers are to put away “falsehood,” which, in the context, should probably be understood as speaking lies. Instead of lying, “let each one of you speak the truth.” This statement is closely parallel to Zechariah 8:16 (“Speak the truth to one another”). By including “each,” Paul emphasizes the individual responsibility of each believer to speak the truth. Further, each believer is to speak the truth “with his neighbor.” Although Jesus expanded the concept of “neighbor” to include anyone in need, both the immediate context and the context of Zechariah 8 favor the interpretation that Paul is using the term to refer to members of the Christian community. This analysis is confirmed by the reason Paul offers as to why we are to speak the truth to our neighbor: “for we are members one of another.” “Member” in this context refers to those who are part of the community of believers. It is not enough merely to put away lying; believers must also speak the truth.

4:26–27 These two verses contain four commands: (1) be angry; (2) do not sin; (3) do not let the sun go down on your anger; and (4) do not give opportunity. The first command, “be angry,” has caused considerable debate, because some have difficulty accepting the idea that Paul is commanding Christians to be angry when just a few verses later he will declare, “Let all . . . anger . . . be put away from you” (v. 31). Consequently, some translate this verse as a conditional statement: “If you are angry, do not sin.” Although such an interpretation is possible, it is better to treat the phrase as a normal command that Christians are exhorted to keep.¹

“Be angry and do not sin” is an exact quote of Psalm 4:4 (LXX 4:5). Paul does not mean that Christians should be characterized by anger, but that they should appropriately express anger on certain occasions. That all anger is not sinful is demonstrated by the life of Jesus, who at times was angry (Mark 3:5) and yet was without sin (Heb. 4:15). John Stott correctly observes, “There is a great need in the contemporary world for more Christian anger. . . . In the face of blatant evil we should be indignant not tolerant, angry not apathetic. If God hates sin, his people should hate it too. If evil arouses his anger, it should arouse ours also.”²

And yet, the second command (“do not sin”) also reminds us that it is easy to go from “righteous anger” to anger that is sinful (James 1:19–20). When believers express anger out of envy, pride, or any other sinful motive, they are engaging in ungodly behavior.

The following two commands (of Eph. 4:26–27) further expand the dangers of unchecked anger. The command not to “let the sun go down on your anger” (v. 26) encourages us to deal with sin immediately so that it does not fester. The fourth command of verses 26–27 (“give no opportunity to the devil”; v. 27) provides further explanation for why it is foolish or unwise to let one’s anger fester. Interestingly, Paul does not say the Devil produces anger but that, when our anger remains unchecked, such anger gives the Devil an opportunity to exploit the sin within us.

4:28 The third command that illustrates the behavior of the “new self” (4:25–32) is that those who steal must instead work hard and help others in need. Stealing is forbidden in both the OT and the NT.³ Paul is addressing the poor, who, especially during difficult times, might be tempted to steal secretly from their employers. Paul’s command, “Let the thief no longer steal,” implies that some were stealing and needed to stop such behavior. Instead, Paul urges his readers to “labor, doing honest work with [their] own hands.” The word translated “labor” (kopiaō) carries the nuance of physical exertion. Paul says that Christians should work hard with their own hands (cf. 1 Cor. 4:12; 1 Thess. 4:11; 2 Thess. 3:8). He then offers the motivation: “that he may have something to share with anyone in need.” The helping of others was expected of Christians (Acts 20:35; 1 Tim. 5:8; Titus 3:14; James 1:27; 1 John 3:17), and here Paul encourages those who were thieves to go beyond simply no longer stealing and to become generous to others.

4:29 Paul again addresses the importance of speech (cf. Eph. 4:25). This time, however, instead of urging truth (instead of falsehood), he exhorts his readers to speak that which is good (instead of harmful talk). Not only are believers to achieve what is good with their hands (v. 28), they are also to do good with their mouths. Paul writes, “Let no corrupting talk come out of your mouths.” The term translated “corrupt” (sapros) can refer to that which is “spoiled,” “rotten,” or “putrid.” In the Gospels it is used of “diseased” trees (Matt. 7:17–18), “bad” fruit (Matt. 7:17–18), and “bad,” or rotten, fish (Matt. 13:48). In this context, however, the term is used figuratively to refer to that which is harmful and tears down instead of building up (cf. Eph. 5:4; Col. 3:8).

Jesus himself warned that everyone must give an account on the last day for every careless word spoken (Matt. 12:36). Here, Christians are to speak “only such as is good for building up, as fits the occasion.” The building up of others is a central concern of Paul in this chapter (Eph. 4:12, 16). Believers should use their conversation productively, to edify others and so build up the body of Christ. The purpose of such wholesome and beneficial speech is “that it may give grace to those who hear.” When Christians build each other up through their words, it displays the grace of God. Others receive a blessing from God and are encouraged by carefully chosen, well-spoken words amid difficult situations.

4:30 “And” links this command with the preceding one: “Let no corrupting talk come out of your mouths . . . and do not grieve the Holy Spirit.” In this case, the Holy Spirit is especially grieved when followers of Christ speak unkindly to each other, though the other sins mentioned in the context would also apply. This demonstrates solidarity between God’s people and God’s Spirit, as the Spirit is grieved when believers engage in sinful behavior (especially in the use of destructive words against one another).

The verb translated “grieve” (lypeō) means “to cause severe mental or emotional distress.”⁴ Because the Holy Spirit can be grieved, and since only persons can be grieved in this way, Paul undoubtedly understands the Spirit in fully personal terms. Although elsewhere in this ethical section Paul calls him merely “the Spirit,” here he uses the fuller title (“the Holy Spirit”) to emphasize that anything unholy is contrary to the Spirit’s very nature. Paul further indicates that the Spirit is the instrument by which Christians are sealed (cf. 1:13). Believers have been sealed “for the day of redemption,” which refers to the final day of salvation (or judgment), most likely the same event referred to by Paul’s phrases “the day of the Lord” (1 Cor. 1:8; 5:5; 2 Cor. 1:14; 1 Thess. 5:2; 2 Thess. 2:2; cf. 2 Pet. 3:10) and “the day of [Jesus] Christ” (Phil. 1:6, 10; 2:16).

4:31–32 Paul continues his ethical teaching by again exhorting his readers to put aside anger (cf. v. 26). The five-fold reference to various sins (bitterness, wrath, anger, clamor, and slander), the use of the word “all” (signifying every form of the sins mentioned), and the additional prepositional phrase “with all malice” all emphasize the comprehensive manner in which these sins are to be avoided. “Bitterness” refers to a callous heart that harbors past resentment. The terms translated “wrath” (thymos) and “anger” (orgē) are often used as virtual synonyms. If any distinction is intended between them, “wrath” would represent passionate outbursts whereas “anger” would refer to seething animosity. “Clamor” is used of “people shouting back and forth in a quarrel,” while “slander” denotes “any kind of speech that is defamatory or abusive.”⁵ Although it is difficult to be certain, there may be an intentional progression of sins from an inner disposition of bitterness to an outward display of harmful speech. Believers must also avoid “all malice,” which signifies “a mean-spirited or vicious attitude or disposition.”⁶ All of these sins must be “put away” (airō); they are contrary to the work of regeneration brought about by the Spirit of God.

In contrast, Paul’s readers are urged to “be kind to one another, tenderhearted, forgiving one another” (v. 32; cf. Col. 3:12–13). Kindness is an attribute God possesses and displays to his creation, especially his covenant people (Pss. 25:7; 31:19; 65:11), and one Paul desires believers to imitate. Tenderheartedness, which literally means to have healthy intestines, figuratively refers to internal feelings of compassion for another (1 Pet. 3:8). Feelings of bitterness, anger, and malice must be replaced with tenderhearted compassion. The last exhortation, to be forgiving, comes with a compelling comment: “as God in Christ forgave you” (cf. Col. 3:13). Because believers have freely received grace from God through the sacrificial work of Christ, they are called likewise to show grace and forgive others who have wronged them.

5:1–2 Although a chapter break occurs here, the contents of 5:1–2 are closely related to what precedes, signaled by “therefore” (v. 1). Paul is summarizing the preceding exhortations (4:25–32), especially verse 32. Forgiving one another as God in Christ forgave us entails becoming imitators of God. Although Paul urges churches to imitate other churches (1 Thess. 2:14), himself (1 Cor. 4:16; 11:1; Phil. 3:17; 1 Thess. 1:6; 2 Thess. 3:7, 9), and Christ (1 Thess. 1:6), this is the only place where he urges believers to “be imitators of God” (but cf. Matt. 5:44–45; Luke 6:35–36). The designation “beloved children” provides the basis on which believers are to imitate God. It alludes to the Ephesian believers’ own adoption (Eph. 1:5) and the love they have experienced from God (2:4; 3:17, 19).

The second command is to “walk in love” (5:2). This admonition is likely an expansion of the previous one, with the previous command being a general exhortation and this more specific command providing an example of what it means to imitate God. In other words, those who imitate God are those who walk in love (cf. 4:1, 17; 5:8, 15). Christians are to be characterized as those who display a genuine love for one another.

Paul again illustrates his exhortation with the example of Christ (cf. 4:32). “As Christ loved us” not only offers a comparison but also provides the motivation for believers’ love. We are to love as Christ loves and also because Christ loves. Christ’s love was eminently displayed when he “gave himself up for us.” Although Scripture often portrays the Father as giving his Son, it is also true that Jesus freely surrendered his own life (John 10:11–18; 15:13). Specifically, he gave himself “for us,” which means he gave himself for (the benefit of) his people; he also gave himself in their place (Eph. 5:25; 2 Cor. 5:14, 21; Gal. 1:4; 3:13; 1 Tim. 2:6; Titus 2:14). “Offering and sacrifice” is probably a way of referring to all types of sacrifices, which were thus fulfilled in Christ’s giving of himself. The idea of a “fragrant” (lit., “for a fragrant aroma”) offering is used figuratively here for “God’s acceptance of a sacrifice because of the sincerity and wholeheartedness of the worshiper” (cf. Phil. 4:18).⁷