Ephesians 4 marks the transition from theology (chapters 1-3) to ethics (chapters 4-6), opened by Paul's appeal to 'walk worthy of the calling.' The chapter addresses church unity through a sevenfold confession (one body, one Spirit, one hope, one Lord, one faith, one baptism, one God), the diversity of spiritual gifts given by the ascended Christ, and the purpose of those gifts — building up the body until it reaches maturity. The second half contrasts the old way of life ('the old self') with the new ('the new self'), calling believers to put off falsehood, anger, stealing, corrupt speech, and bitterness, and to put on truth, generosity, edifying speech, kindness, and forgiveness.
What Makes This Chapter Remarkable
The sevenfold unity formula (vv. 4-6) may preserve an early baptismal confession. The quotation from Psalm 68:18 in verse 8 is modified from the original ('received gifts from people' becomes 'gave gifts to people'), a reading that follows an interpretive tradition also found in the Aramaic Targum. The 'descending/ascending' passage (vv. 9-10) is one of the most debated christological texts — does Christ descend to earth (incarnation), to Hades (descent to the dead), or is this the Spirit's descent at Pentecost? The 'speaking the truth in love' phrase (v. 15) has become proverbial.
Translation Friction
The modification of Psalm 68:18 raises questions about Paul's exegetical method. The phrase 'lower parts of the earth' (v. 9) is ambiguous. The list of ministry gifts (v. 11) is debated in terms of whether these are permanent offices or temporary functions. The relationship between 'apostles' here and modern claims to apostleship is contested across traditions.
Connections
The 'worthy walk' echoes Colossians 1:10 and Philippians 1:27. The gift lists connect to Romans 12:6-8 and 1 Corinthians 12:4-11. The old self/new self language parallels Colossians 3:9-10. The ethical instructions share material with the vice/virtue catalogs of Galatians 5:19-23. The 'sealed with the Holy Spirit' (v. 30) echoes 1:13.
I therefore, the prisoner in the Lord, urge you to walk in a manner worthy of the calling to which you have been called,
KJV I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,
Notes & Key Terms
Translator Notes
The word oun ('therefore') connects the ethical exhortation to the theological foundation of chapters 1-3. The verb parakaleō ('I urge, I appeal, I exhort') is not a command but a pastoral appeal. Paul again identifies himself as desmios ('prisoner'), lending moral authority to his exhortation. The phrase axiōs peripatēsai ('to walk worthily') uses the standard Pauline metaphor for daily conduct. The calling (klēseōs) refers to God's call described in chapters 1-3.
With all lowliness and meekness, with patience, forbearing one another in love;.
KJV With all lowliness and meekness, with longsuffering, forbearing one another in love;
Notes & Key Terms
Translator Notes
Four qualities define the worthy walk: tapeinophrosynē ('humility' — a virtue despised in Greco-Roman culture but prized in Christianity), prautēs ('gentleness, meekness' — strength under control), makrothymia ('patience, long-suffering' — a slow fuse), and anechomenoi allēlōn en agapē ('bearing with one another in love' — tolerating others' weaknesses because love absorbs offense). These are the same qualities that characterize the fruit of the Spirit (Galatians 5:22-23).
Endeavouring to observe the unity of the Inner life in the bond of wholeness.
KJV Endeavouring to keep the unity of the Spirit in the bond of peace.
Notes & Key Terms
Translator Notes
The verb spoudazontes ('making every effort, being diligent, being zealous') indicates that unity requires active work, not passive agreement. The 'unity of the Spirit' (tēn henotēta tou pneumatos) is unity created by the Spirit — it already exists and must be maintained (tērein, 'to keep, to guard'), not manufactured. The 'bond of peace' (syndesmō tēs eirēnēs) is the ligament that holds the community together — peace is the binding agent.
There is one body and one Spirit — just as you were called to the one hope that belongs to your call —
KJV There is one body, and one Spirit, even as ye are called in one hope of your calling;
Notes & Key Terms
Translator Notes
The sevenfold confession begins. The first triad relates to the Spirit's work: one body (the church), one Spirit (the Holy Spirit who animates it), one hope (the eschatological expectation the Spirit generates). The number seven — the biblical number of completeness — may be deliberate: the unity is total.
Ephesians 4:5
εἷς κύριος, μία πίστις, ἓν βάπτισμα,
One baptism,, one Lord, one faith.
KJV One Lord, one faith, one baptism,
Notes & Key Terms
Translator Notes
The second triad relates to the Son's work: one Lord (Jesus Christ), one faith (the faith response to the one Lord), one baptism (the rite of initiation into the one body). 'One baptism' may be stated to counter the idea that different types of baptism produce different levels of membership. The creedal rhythm suggests this may be a pre-Pauline confessional formula.
And in you all, one God and Father of all, who is above all, and through all.
KJV One God and Father of all, who is above all, and through all, and in you all.
Notes & Key Terms
Translator Notes
The confession climaxes with the Father: one God who is epi pantōn ('over all' — sovereign), dia pantōn ('through all' — pervasive), en pasin ('in all' — immanent). The three prepositions describe God's relationship to creation and to the community from three angles: transcendence, pervasion, and indwelling. The Trinitarian structure of the confession is clear: Spirit (v. 4), Son (v. 5), Father (v. 6).
But grace was given to each one of us according to the measure of Christ's gift.
KJV But unto every one of us is given grace according to the measure of the gift of Christ.
Notes & Key Terms
Translator Notes
Paul pivots from unity to diversity: heni de hekastō ('but to each one'). Unity does not mean uniformity. The passive edothē ('was given') attributes the gift to divine initiative. The phrase kata to metron tēs dōreas tou Christou ('according to the measure of Christ's gift') indicates Christ determines the distribution — each person receives a measured portion appropriate to their role.
Therefore it says, "When he ascended on high he led a host of captives, and he gave gifts to people."
KJV Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.
Notes & Key Terms
Translator Notes
Paul quotes Psalm 68:18, but with a significant change: the Hebrew and Greek OT read 'received gifts from/among people,' while Paul writes 'gave gifts to people.' This may follow an interpretive tradition preserved in the Aramaic Targum of Psalm 68, which also reads 'gave.' Paul applies the psalm to Christ's ascension: as a conquering king who distributes spoils to his people, Christ ascended and distributed gifts (the ministry roles of v. 11) to the church.
[TCR Cross-Reference] References Psalms 68:18 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
(Now the phrase "he ascended" — what does it mean except that he also descended to the lower regions, namely the earth?
KJV Now that he ascended, what is it but that he also descended first into the lower parts of the earth?
Notes & Key Terms
Translator Notes
The phrase ta katōtera merē tēs gēs ('the lower parts of the earth') is debated: (1) the earth as the lower region compared to heaven — 'the lower regions, namely the earth' (genitive of apposition), referring to the incarnation; (2) the regions beneath the earth — Hades/Sheol, referring to a descent to the dead between crucifixion and resurrection. Reading (1) is preferred by most modern commentators because the context focuses on incarnation and ascension, not a descent to the dead. We render with the appositional reading while noting the alternative.
The one who descended is the same one who also ascended far above all the heavens, so that he might fill all things.)
KJV He that descended is the same also that ascended up far above all heavens, that he might fill all things.)
Notes & Key Terms
Translator Notes
The identity statement is emphatic: ho katabas autos estin kai ho anabas ('the one who descended is himself also the one who ascended'). One person encompasses the full trajectory from highest heaven to lowest earth and back again. The purpose clause hina plērōsē ta panta ('so that he might fill all things') connects to 1:23 — Christ fills the entire cosmos with his presence and authority.
And he himself gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers,
KJV And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
Notes & Key Terms
Translator Notes
Christ's gifts to the church are not things but people — he gave persons to serve in specific roles. Five roles (or four, if 'pastors and teachers' is one combined role — the Greek structure tous de poimenas kai didaskalous shares a single article, suggesting one role with two functions) are listed. These are not exhaustive (cf. Romans 12; 1 Corinthians 12) but emphasize leadership gifts for the church's growth. The word euangelistas ('evangelists') appears only here, in Acts 21:8, and in 2 Timothy 4:5.
to equip God's people for the work of ministry, so that the body of Christ would be built up,
KJV For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
Notes & Key Terms
Translator Notes
The noun katartismon ('equipping, preparing, training') was used for setting a broken bone or outfitting a ship for a voyage. The leaders' purpose is not to do all the ministry themselves but to equip the saints (tous hagious) to do the work (ergon diakonias). Ministry belongs to the entire community; leaders prepare the community for it. The goal is oikodomēn tou sōmatos tou Christou ('building up the body of Christ') — growth and maturation of the church.
until we all reach unity in the faith and in the knowledge of the Son of God, becoming mature and growing to the full measure of Christ himself.
KJV Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:
Notes & Key Terms
Translator Notes
Three goals define the church's maturity: (1) unity in faith and knowledge, (2) mature personhood (andra teleion — teleios means 'complete, having reached the goal, mature'), (3) the measure of Christ's fullness (metron hēlikias tou plērōmatos tou Christou). The third standard is breathtaking: the church's growth target is nothing less than Christ's own fullness. The word hēlikia can mean 'stature' or 'maturity/age' — both senses apply.
Then we will no longer be like infants, tossed back and forth by waves, and blown around by every new teaching and by the cunning trickery of people who scheme to deceive.
KJV That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;
Notes & Key Terms
Translator Notes
The negative purpose: growth prevents childishness (nēpioi, 'infants' — the same word as 'minors' in Galatians 4:1). Two nautical metaphors describe doctrinal instability: klydōnizomenoi ('tossed by waves') and peripheromenoi ('carried about, driven off course'). The source of the instability is false teachers characterized by kybeia ('dice-playing, trickery' — loaded dice), panourgia ('craftiness, unscrupulousness'), and methodeia ('scheming, stratagems' — from methodos, 'a pursuing after, a method of attack').
Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ,
KJV But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:
Notes & Key Terms
Translator Notes
The participle alētheuontes ('truthing, being truthful') is broader than just speech — it means living authentically, dealing honestly, being genuine in all things. The qualifier en agapē ('in love') prevents truth from becoming a weapon. Growth is directional: eis auton ('into him') — the church grows toward and into Christ, its head. The word kephalē ('head') carries both authority ('the one in charge') and origin ('the source of life').
Indeed, from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, makes increase of the body to the edifying of itself in love.
KJV From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.
Notes & Key Terms
Translator Notes
An anatomical description of the church as Christ's body. The verb synarmologoumenon ('being fitted together') repeats from 2:21. The verb symbibazsomenon ('being held together, being knit together') adds the idea of organic connection. The phrase dia pasēs haphēs tēs epichorēgias ('through every joint/ligament of supply') pictures the body's connective tissue — each joint or ligament supplies what the neighboring parts need. The phrase kat' energeian en metrō henos hekastou merous ('according to the working in the measure of each individual part') means every single member contributes according to their proportion. The result: growth and self-building in love.
So this I say and insist on in the Lord: you must no longer walk as the Gentiles do, in the futility of their thinking.
KJV This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind,
Notes & Key Terms
Translator Notes
The verb martyromai ('I insist, I testify, I solemnly declare') intensifies the exhortation. The phrase en mataiotēti tou noos autōn ('in the futility/emptiness of their mind') diagnoses the root problem: pagan life is characterized by disordered thinking. The word mataiotēs ('futility, emptiness, pointlessness') echoes Romans 1:21 ('they became futile in their thinking'). The ethical collapse Paul describes in verses 17-19 is rooted in intellectual and spiritual dysfunction.
They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to the hardness of their hearts.
KJV Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:
Notes & Key Terms
Translator Notes
A chain of spiritual dysfunction: darkened understanding (eskotōmenoi tē dianoia) → alienation from God's life (apēllotriōmenoi tēs zōēs tou theou) → ignorance (agnoian) → hardness of heart (pōrōsin tēs kardias). The word pōrōsis ('hardening, callousness') was a medical term for the calcification of bone around a fracture — the heart has become calcified, unable to feel or respond. The chain moves from symptom (darkness) to root cause (hardness).
Having lost all sensitivity, they have given themselves over to sensuality so as to indulge in every kind of impurity with a continual craving for more.
KJV Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.
Notes & Key Terms
Translator Notes
The verb apēlgēkotes ('having become callous, having ceased to feel pain') describes moral numbness — the conscience no longer registers wrongdoing. The verb paredōkan ('they handed themselves over') echoes Romans 1:24, 26, 28 where God 'hands them over' — here the Gentiles actively surrender themselves. The triad of aselgeia ('sensuality'), akatharsia ('impurity'), and pleonexia ('greed, insatiable desire for more') describes a moral spiral: sensuality leads to impurity, driven by a craving that is never satisfied.
Ephesians 4:20
ὑμεῖς δὲ οὐχ οὕτως ἐμάθετε τὸν Χριστόν,
But that is not how you learned Christ!
KJV But ye have not so learned Christ;
Notes & Key Terms
Translator Notes
The phrase emathete ton Christon ('you learned Christ') is unusual — one normally learns about someone or from someone, not learns a person. Christ himself is the content of Christian education, not merely its subject. The emphatic hymeis de ouch houtōs ('but you — not in this way!') draws a sharp line between the Gentile lifestyle just described and the believers' new reality.
If so be that you have listened to him, and have been taught by him, as the truth is in Jesus:.
KJV If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:
Notes & Key Terms
Translator Notes
The conditional ei ge ('if indeed, assuming that') presumes the condition is met. The phrase auton ēkousate ('you heard him') suggests they heard Christ himself through the apostolic proclamation. The phrase en autō edidachthēte ('you were taught in him') means their instruction took place within the sphere of Christ's reality. The phrase kathōs estin alētheia en tō Iēsou ('just as truth is in Jesus') is striking — Paul rarely uses the bare name 'Jesus' without 'Christ' or 'Lord.' Here the human name may emphasize the concrete, historical reality of Jesus's life and teaching as the standard of truth.
That you put off concerning the former conversation the old man, which is corrupt in keeping with to the deceitful lusts;.
KJV That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;
Notes & Key Terms
Translator Notes
The infinitive apothesthai ('to put off, to lay aside') uses the clothing metaphor — the old self is a garment to be removed. The ton palaion anthrōpon ('the old person, the old self') is not merely old habits but the entire pre-Christian identity. The present participle phtheiromenon ('being corrupted, being destroyed') indicates the old self was in a process of active decay — it was not merely flawed but disintegrating. The desires are tēs apatēs ('of deception') — they promise satisfaction but deliver destruction.
Ephesians 4:23
ἀνανεοῦσθαι δὲ τῷ πνεύματι τοῦ νοὸς ὑμῶν
Let your thinking be made completely new;.
KJV And be renewed in the spirit of your mind;
Notes & Key Terms
Translator Notes
The infinitive ananeoousthai ('to be renewed') is present tense — renewal is an ongoing process, not a one-time event. The passive voice indicates God's agency in the renewal. The phrase tō pneumati tou noos hymōn ('in the spirit of your mind') targets the deepest level of mental and spiritual orientation — the mindset, the inner disposition, the controlling attitudes that shape all thinking and behavior.
That you put on the new man, which following God is created in righteousness and true holiness.
KJV And that ye put on the new man, which after God is created in righteousness and true holiness.
Notes & Key Terms
Translator Notes
The clothing metaphor continues: endysasthai ('to put on, to clothe yourself with') the ton kainon anthrōpon ('the new self'). This new self is not self-generated but ktisthenta ('created') — the same creation language as 2:10. The phrase kata theon ('according to God, in God's likeness') echoes Genesis 1:26-27 — the new creation restores the divine image. The qualities are dikaiosynē ('righteousness' — right relationship) and hosiotēs ('holiness, devout integrity') tēs alētheias ('of truth' — genuine, not counterfeit).
[TCR Cross-Reference] Echoes Genesis 1:26-27. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Therefore, having put away falsehood, let each of you speak truth with your neighbor, for we are members of one another.
KJV Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.
Notes & Key Terms
Translator Notes
Paul applies the old self/new self principle to specific behaviors. The first: replace to pseudos ('falsehood, the lie') with alētheia ('truth'). Paul quotes Zechariah 8:16. The motivation is body-theology: esmen allēlōn melē ('we are members of one another'). Lying to a fellow believer is like one body part deceiving another — it is self-destructive absurdity.
[TCR Cross-Reference] This verse quotes Zechariah 8:16 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Be angry but do not sin; do not let the sun go down on your anger,
KJV Be ye angry, and sin not: let not the sun go down upon your wrath:
Notes & Key Terms
Translator Notes
Paul quotes Psalm 4:4 (LXX). The imperative orgizesthe ('be angry') may be permissive ('if you become angry') or genuine ('anger is appropriate in some circumstances'). The qualifier mē hamartanete ('do not sin') separates anger from sin — anger itself is not inherently sinful, but it easily becomes so. The sun-going-down image imposes a time limit: anger must be resolved daily, not allowed to fester overnight. The word parorgismō ('anger, provocation, irritation') suggests the simmering variety.
[TCR Cross-Reference] Quotes Psalms 4:4. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Ephesians 4:27
μηδὲ δίδοτε τόπον τῷ διαβόλῳ.
Neither give location to the devil.
KJV Neither give place to the devil.
Notes & Key Terms
Translator Notes
The word topon ('place, room, opportunity') pictures unresolved anger as a beachhead — a foothold from which the devil (tō diabolō, 'the slanderer, the accuser') can expand his influence in the community. The connection between anger and the devil suggests that prolonged anger opens the door to evil's work in relationships.
Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need.
KJV Let 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.
Notes & Key Terms
Translator Notes
The transformation is threefold: from stealing → to honest labor → to generous sharing. The ethic does not merely stop a negative behavior but redirects the energy toward a positive purpose. The motivation for work is not self-enrichment but hina echē metadidonai ('so that he may have something to share'). The entire economic orientation shifts from taking to giving.
Let no unwholesome talk come out of your mouths, but only what is good for building up, as the need arises, so that it may give grace to those who hear.
KJV Let 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.
Notes & Key Terms
Translator Notes
The adjective sapros ('rotten, putrid, unwholesome') was used for rotten fruit or spoiled fish. The replacement is speech that is agathos pros oikodomēn ('good for building up') — constructive, timely, grace-giving. The phrase hina dō charin tois akouousin ('so that it may give grace to those who hear') makes speech a vehicle of grace — words are not neutral but carry either corruption or grace to their hearers.
And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.
KJV And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.
Notes & Key Terms
Translator Notes
The verb lypeite ('grieve, cause sorrow') attributes personal emotion to the Holy Spirit — the Spirit can be grieved by believers' conduct. This presupposes the Spirit's personhood. The reference to sealing (esphragisthēte) recalls 1:13. The phrase eis hēmeran apolytrōseōs ('for/until the day of redemption') indicates the seal holds until the final day — the Spirit's presence is the guarantee of complete, future redemption. The ethical implications are profound: the Spirit who guarantees salvation is wounded by the very sins Paul has been cataloging.
Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice.
KJV Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:
Notes & Key Terms
Translator Notes
Six vices are expelled: pikria ('bitterness' — resentment that poisons), thymos ('wrath' — explosive fury), orgē ('anger' — settled hostility), kraugē ('clamor' — loud quarreling, shouting), blasphēmia ('slander, abusive speech' — not only against God but against people), and kakia ('malice' — the general disposition of ill will). The imperative arthētō ('let it be removed') is passive — these are to be taken away, eliminated from the community.
Be kind to one another, tenderhearted, forgiving each other, just as God in Christ forgave you.
KJV And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.
Notes & Key Terms
Translator Notes
Three replacement virtues: chrēstoi ('kind, good, generous' — related to Christos by sound, a connection early Christians noticed), eusplanchnoi ('tenderhearted, compassionate' — literally 'good bowels,' since the intestines were considered the seat of deep emotion), and charizomenoi heautois ('forgiving one another' — from charizomai, 'to give freely, to grace'). The standard for forgiveness is divine: kathōs kai ho theos en Christō echarisato hymin ('just as God in Christ forgave you'). God's forgiveness is both the model and the motivation for human forgiveness.