(2) With all lowliness and meekness, with longsuffering.--See Colossians 3:12, where the same three qualities are dwelt upon, but there introduced by "compassion and kindness." They seem to correspond almost exactly to the first, third, and fifth beatitudes of the Sermon on the Mount, in which the principle of love is wrought out in various forms (as in the other beatitudes the principle of righteousness): "Blessed are the poor in spirit;" "Blessed are the meek;" "Blessed are the merciful." The word "lowliness of mind" is used by St. Paul only in the Epistles of the Captivity (Philippians 2:3; Colossians 2:18; Colossians 2:23; Colossians 3:12) and in the address to the Ephesian presbyters (Acts 20:19). It is, indeed, a word new coined in Christian terminology, and even the root from which it comes is mostly used by the heathen moralists in a bad sense (of meanness and slavishness), of which there is still a trace in Colossians 2:18. "Meekness" is mostly "gentleness"--"the meek and quiet spirit" (1 Peter 3:4)--the natural, though not the invariable, fruit of humility, winning souls by its very absence of bitter self-assertion, and so "inheriting the earth." "Longsuffering" is the manifestation of such meekness, with something of especial effort and struggle, in the bearing of injury.
(2, 3) Forbearing one another in love. . .--The word rendered "endeavouring" is, in the original, a word expressing "earnestness" of thought and exertion to secure a thing not lightly obtained. (See 2 Timothy 4:9-21; Hebrews 4:11; 2 Peter 1:10.) It shows that St. Paul here passes from the negative aspects of love, summed up in forbearance, to the more positive and energetic enthusiasm for unity and peace. Love is in both aspects, the "uniting bond" of peace. In the parallel passage of Colossians 3:14, it is "put on over" all else, and is the uniting "bond of perfectness." In the celebrated thirteenth chapter of the First Epistle to Corinthians (Ephesians 4:4-7) it is made to include "long-suffering" and "kindness," and all forms of humility and gentleness. But, if it be real, it must necessarily pass into active energy; if it is to win the final beatitude of "blessing to the peacemakers," it must "labour for peace," and "follow after the things which make for peace" (Psalm 120:7; Romans 14:19).
The unity of the Spirit is certainly the unity given by the indwelling of the Holy Ghost. This we cannot create, for it is the gift of God; but we can "keep" it: that is, cherish it, guard it, and make it effectual by love; and all experience proves that, if we would so keep it, we need the positive earnestness of exertion against evils without and within.
-2Ephesians 4:7-11 pass from the unity of the Church to the diversity of graces and offices in its members, all being gifts of the ascended Lord, and results of that universal mediation which fills all things.
(2) From this general description of the regeneration of the soul out of the death of sin, in the Lord Jesus Christ, St. Paul now passes on to deal with special moral duties (Ephesians 4:25-30)--the casting out of falsehood, wrath, dishonesty, and impurity, which are the four typical sins forbidden in the four general Commandments of the Second Table--the Ninth, the Sixth, the Eighth, and the Seventh. But he treats all with a marked and striking peculiarity of treatment--in relation to the great principle of unity in Christ, rather than in relation to a man's own nature or his individual responsibility to God. In this treatment he shows the vivid practical application of the characteristic doctrine of this Epistle.
Verse 2. - SOME POINTS OF A WORTHY WALK. With all lowliness and meekness, with long-suffering, forbearing one another in love. He begins his enumeration with passive graces - eminently those of Christ. Lowliness or humility may well be gendered by our remembering what we were when God's grace took hold of us (Ephesians 2:1-3). Meekness is the natural expression of a lowly state of mind, opposed to boisterous self-assertion and rude striving with others; it genders a subdued manner and a peace-loving spirit that studies to give the soft answer that turneth away wrath. Long-suffering and loving forbearance are phases of the same state of mind - denoting the absence of that irascibility and proneness to take offence which flares up at every provocation or fancied neglect, and strives to maintain self-control on every occasion. It is from such qualities in God that our redemption has come; it is miserable to accept the redemption and not try to attain and exhibit its true spirit. Neglect of this verse has produced untold evil in the Christian Church
4:1-6 Nothing is pressed more earnestly in the Scriptures, than to walk as becomes those called to Christ's kingdom and glory. By lowliness, understand humility, which is opposed to pride. By meekness, that excellent disposition of soul, which makes men unwilling to provoke, and not easily to be provoked or offended. We find much in ourselves for which we can hardly forgive ourselves; therefore we must not be surprised if we find in others that which we think it hard to forgive. There is one Christ in whom all believers hope, and one heaven they are all hoping for; therefore they should be of one heart. They had all one faith, as to its object, Author, nature, and power. They all believed the same as to the great truths of religion; they had all been admitted into the church by one baptism, with water, in the name of the Father, and of the Son, and of the Holy Ghost, as the sign of regeneration. In all believers God the Father dwells, as in his holy temple, by his Spirit and special grace.
With all lowliness and meekness,..... In the exercise of humility, which shows itself in believers, in entertaining and expressing the meanest thoughts of themselves, and the best of others; in not envying the gifts and graces of others, but rejoicing at them, and at every increase of them; in a willingness to receive instruction from the meanest saints; in submission to the will of God in all adverse dispensations of Providence; and in ascribing all they have, and are, to the grace of God: and so to behave, is to walk agreeably to their calling of God; and what the consideration of that may engage them to, when they serve the low estate and condition out of which they are called, in which they were before calling: and that in effectual calling they have nothing but what they have received; and that others are called with the same calling that they are: and to walk humbly before God and man, is to walk according to the will of God that calls; and it is walking as Christ walked, who is meek, and lowly; and is agreeable to the blessed Spirit, one of whose fruits is meekness; and is what is very ornamental to the saints, and is well pleasing in the sight of God.
With longsuffering; bearing much and long with the infirmities of each other; without being easily provoked to anger by any ill usage; and not immediately meditating and seeking revenge for every affront given, or injury done; and so to walk, is to walk worthy of the grace of calling, or agreeable to it, to God that calls by his grace, who is longsuffering both with wicked men, and with his own people.
Forbearing one another in love; overlooking the infirmities of one another, forgiving injuries done, sympathizing with, and assisting each other in distressed circumstances, the spring of all which should be love; by that saints should be moved, influenced, and engaged to such a conduct, and which should be so far attended to, as is consistent with love; for so to forbear one another, as to suffer sin to be on each other, without proper, gentle, and faithful rebukes for it, is not to act in love.
(2, 3) Forbearing one another in love . . .--The word rendered "endeavouring" is, in the original, a word expressing "earnestness" of thought and exertion to secure a thing not lightly obtained. (See 2 Timothy 4:9-21; Hebrews 4:11; 2 Peter 1:10.) It shows that St. Paul here passes from the negative aspects of love, summed up in forbearance, to the more positive and energetic enthusiasm for unity and peace. Love is in both aspects, the "uniting bond" of peace. In the parallel passage of Colossians 3:14, it is "put on over" all else, and is the uniting "bond of perfectness." In the celebrated thirteenth chapter of the First Epistle to Corinthians (Ephesians 4:4-7) it is made to include "long-suffering" and "kindness," and all forms of humility and gentleness. But, if it be real, it must necessarily pass into active energy; if it is to win the final beatitude of "blessing to the peacemakers," it must "labour for peace," and "follow after the things which make for peace" (Psalm 120:7; Romans 14:19).
The unity of the Spirit is certainly the unity given by the indwelling of the Holy Ghost. This we cannot create, for it is the gift of God; but we can "keep" it: that is, cherish it, guard it, and make it effectual by love; and all experience proves that, if we would so keep it, we need the positive earnestness of exertion against evils without and within.
-2Ephesians 4:7-11 pass from the unity of the Church to the diversity of graces and offices in its members, all being gifts of the ascended Lord, and results of that universal mediation which fills all things.
(2) From this general description of the regeneration of the soul out of the death of sin, in the Lord Jesus Christ, St. Paul now passes on to deal with special moral duties (Ephesians 4:25-30)--the casting out of falsehood, wrath, dishonesty, and impurity, which are the four typical sins forbidden in the four general Commandments of the Second Table--the Ninth, the Sixth, the Eighth, and the Seventh. But he treats all with a marked and striking peculiarity of treatment--in relation to the great principle of unity in Christ, rather than in relation to a man's own nature or his individual responsibility to God. In this treatment he shows the vivid practical application of the characteristic doctrine of this Epistle.
With longsuffering; bearing much and long with the infirmities of each other; without being easily provoked to anger by any ill usage; and not immediately meditating and seeking revenge for every affront given, or injury done; and so to walk, is to walk worthy of the grace of calling, or agreeable to it, to God that calls by his grace, who is longsuffering both with wicked men, and with his own people.
Forbearing one another in love; overlooking the infirmities of one another, forgiving injuries done, sympathizing with, and assisting each other in distressed circumstances, the spring of all which should be love; by that saints should be moved, influenced, and engaged to such a conduct, and which should be so far attended to, as is consistent with love; for so to forbear one another, as to suffer sin to be on each other, without proper, gentle, and faithful rebukes for it, is not to act in love.