NOTES for Eph 4:31-32

³¹Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:

³²And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.

Speaking about relations among Christians, the apostle advises excluding, driving out of them all manifestations of anger and irritation, both outward and inward. At first glance this task may seem completely impossible. One can, of course, learn to restrain oneself when it comes to words, although even such restraint usually comes with difficulty.

But what is to be done with the inner world, with emotions that seem completely impossible to control? And will it be good to smile at one's neighbor if the smile is feigned? Clearly not: there is perhaps no worse profanation of authentic relations and real spiritual life than the mask of piety, kindness, and love of neighbor put on for the occasion of a church visit. As we can see, Paul calls his readers not to an outward change but to a real change in their spiritual life. But how is this possible? The apostle connects such changes with the person of the Savior Himself.

He says: forgive one another as God forgave you in Christ. And God's forgiveness of a person is very far both from indulgence and from the desire to punish the sinner for the sin he has committed. God reproaches a person in nothing. He accepts us as we are in order to make us what He wants to see us become. Spiritual life is first of all God's unceasing work with us and our work on ourselves with His direct participation. But if we are Christians, this work also presupposes the direct participation of Jesus Christ, and a participation recognized not only by Him, which is self-evident, but also by us. Of course, He often works also with those who do not even suspect His presence in their life, but such spiritual life still cannot be called Christian in the proper sense of the word.

Meanwhile the Savior bore witness to Himself as the living Torah, and the first two, and perhaps three, generations of Christians saw in Him the only example in all human history of the living Torah. The only one because one can become the living Torah only by being completely freed from sin, and no one had managed this before Christ. The Christian path was understood by Paul and by other Christians of the first generation as the path after Christ, on which the Christian himself becomes the living Torah, becoming like his Teacher, who frees the one following Him from the power of the sin that prevents him from reaching the set goal.

On this path, work with one's own intentions becomes a most important part of spiritual life. Precisely with intentions as such, not with their outward manifestations in the form of sharp words and corresponding emotions. This is the work, with the direct participation of Christ Himself, that the apostle has in mind when he speaks of the need to exclude irritation and anger from the life of Christians with all their manifestations. The task is not easy, but with God's help and in Christ it is fully attainable.

Other notes

For Eph 4:17-32

¹⁷This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind,

¹⁸Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:

¹⁹Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.

²⁰But ye have not so learned Christ;

²¹If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:

²²That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;

²³And be renewed in the spirit of your mind;

²⁴And that ye put on the new man, which after God is created in righteousness and true holiness.

²⁵Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.

²⁶Be ye angry, and sin not: let not the sun go down upon your wrath:

²⁷Neither give place to the devil.

²⁸Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.

²⁹Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.

³⁰And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.

³¹Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:

³²And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.

Calling the Christians of the Ephesian Church to new life in Christ, the apostle Paul explains in detail the causal... Read more

Calling the Christians of the Ephesian Church to new life in Christ, the apostle Paul explains in detail the causal connection between faith and what we would today call a person’s moral character. He says that the ignorance and hardness of heart of the pagans lead to a darkening of the mind. This is what alienates a person from the life of God. Moving ever farther from Him, the person reaches insensibility. The Greek word used here can be translated as “anaesthesia, the inability to feel pain.” The Vulgate, St Jerome’s Latin translation, uses a word meaning desperation or hopelessness. In essence, this is the state in which a numbed human mind cannot hear the voice of its own conscience, cannot feel pain because of its own actions, and cannot share another person’s pain. Above all, this insensibility deprives us of the ability to see what agonising pain our vile acts cause the Creator. Because of this, says the apostle Paul, a person gives themselves over to extreme, unrestrained debauchery and impurity. Its driving force is the inner emptiness that arises because an insensible heart has been deprived of communion with God. Debauchery and impurity cannot fill this emptiness, and so, says the apostle, we pursue all this insatiably and greedily. This is the ultimate fall: a death from which there is no return. A way out of this hopeless fall opens because Truth itself appears to the person in Christ. We leave the state of ignorance and hardness of heart that, as the apostle showed above, leads us to hopeless death, and receive as a gift the opportunity to begin again. That is why he calls us to put off—literally, to take off—the old self, to be renewed in the spirit of our mind, and to put on the new self. Everything therefore depends on our choice. It is also essential that in this way we share in God’s life and, instead of insensibility, become capable not merely of knowing the truth but of feeling it with our whole being. Instead of pagan anaesthesia, a person acquires the ability to see the suffering of the Crucified One and, through it, to choose the truth. Always to choose the truth.

For Eph 4:17-32

¹⁷This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind,

¹⁸Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:

¹⁹Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.

²⁰But ye have not so learned Christ;

²¹If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:

²²That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;

²³And be renewed in the spirit of your mind;

²⁴And that ye put on the new man, which after God is created in righteousness and true holiness.

²⁵Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.

²⁶Be ye angry, and sin not: let not the sun go down upon your wrath:

²⁷Neither give place to the devil.

²⁸Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.

²⁹Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.

³⁰And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.

³¹Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:

³²And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.

Calling the Ephesian Christians to a normal, full spiritual life, Paul speaks of their need... Read more

Calling the Ephesian Christians to a normal, full spiritual life, Paul speaks of their need to be renewed by the "breath" ("spirit") of the mind so that they may become different, new people, capable of living a righteous life in accordance with God's plan for humanity and its purpose. This new life is what the apostle considers Christian life in the proper sense of the word (vv. 20-24). Such an appeal fully corresponds to the ideas about spiritual life generally accepted in Paul's day in the rabbinic environment. Their quintessence is expressed in the well-known command to love God "with all your heart, with all your being ("all your soul"), and with all your strength" (Deut 6:5). A person's spiritual life is determined by the choice of the heart, which in the language of the Bible denotes the center of the human person where choices are made and decisions are taken that determine a person's relationship with God and with people, and where the system of values that determines his whole life is formed. In Greek, already from ancient times, this center came to be called the "mind," and the Greek philosophers connected with the concept of "mind" what the biblical authors writing in Hebrew placed in the concept of the "heart." It was precisely the spiritual influence ("spirit") of this "mind-heart" that renewed a person, and first of all his inner world, what the Bible usually calls the "soul," by which here is meant not the personal principle familiar to us, but the inner life force.

In this sense Paul speaks of the "renewal of the inner man," which is no surprise: a person's spiritual renewal always begins from within, although in the normal case it is never limited to his inner world alone. And the apostle, speaking of the renewal of the "inner man," also believes that it must be followed by a change in the whole life of the one who has turned to God. It is no accident that he contrasts two ways of life: the former one, which many Ephesian Christians evidently lived before their conversion (vv. 17-19), and the new one to which Paul calls them (vv. 25-32). But if before Christ came into the world the matter was the choice or rejection of the path of righteousness, now the matter is the choice or rejection of the Kingdom and salvation. And the apostle once again calls the faithful to remain faithful to the end, having chosen the Kingdom.

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NOTES for Eph 4:31-32

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