The first three chapters of Ephesians were theoretical. They dealt with spiritual doctrine, with the position of the believer. Starting with this chapter and running to the end of the epistle Paul deals with the practical issues of the Christian walk. You may say that the first three chapters are about the position of believers, whereas the last three chapters are about the practice of believers. Having said this, it should also be noted that even in this practical section there are nuggets of doctrine, which will delight the spirit and soul of the “treasure-hunting” student of God’s Word.

The last three chapters are not intended for the person who is without Jesus Christ as Savior. This is exclusive territory for those who have by faith alone in Christ alone been born again. These last three chapters impact upon Christian behavior (walk, conduct). In this chapter (4) there are three primary divisions, which are:

Whereas much of what is covered in this chapter and the two that follow is relevant to the believer and his life within a local assembly (church), it is also applicable to the believer within the Church, the universal church composed of all who have accepted Jesus Christ by faith alone. In fact a portion of this chapter stresses unity within the Body of Christ, which is the true form of “ecumenism,” not the false concept that is so prevalent throughout the world and which promotes a one-world “religion.”

The Apostle Paul uses the connective, therefore, which is a transitional word linking his present exhortation (beseech) or encouragement to his readers with all that he has delineated (outlined and described) in the first three chapters concerning what God has done for them (believers). He also finds it necessary to avoid any mention of his present earthly confinement, but He once again stresses that he is a bondservant of Jesus Christ (see comments on vs. 3:1).

In this chapter and the two following Paul turns his attention to practical matters of the Christian experience. He first strongly encourages the Ephesian believers to “walk worthy of the calling with which [they] were called.” Paul uses the word walk seven times in this epistle (2:2, 10; 4:1, 17, 5:2, 8, 15) and it is the Greek word peripateo, which refers to a person’s “entire lifestyle”—how one lives or conducts every aspect of his life. Paul instructs his readers that the way they conduct their Christian life should be “worthy” of (Gk. axios—suitable to) their “calling”—on a plane commensurate with the position of being in Christ.

The Christian’s “walk,” an outward manifestation, should always reflect the blessings God has bestowed within. It is only the “walk” that the outside world, those without Christ, will ever see. It is the strongest testimony any believer may provide to those who need Jesus Christ. The Bible has several things to say regarding this “walk,” some of which follow:

The Greek word for “calling” is klesis, which refers to “an invitation as to a banquet; a divine summons to the Kingdom of God and all that it entails,” as well as to a “vocation.” The primary emphasis in this passage is the Christian’s “call to salvation,” which embodies the following:

The secondary emphasis in this passage has to do with the Christian’s “vocation,” the person’s work (employment) or ministry that God has called the person to do in his life. But in both meanings of the word “calling,” be it the person’s salvation or his vocation, the following characteristics should be apparent:

Paul speaks here of humility. In his Thru the Bible commentary J. Vernon McGee puts it this way: Lowliness is the flagship of all Christian virtues. “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves” (Phil. 2:3). Lowliness characterized our Lord. He said, “Take my yoke upon you, and learn of me; for I am meek and lowly in heart . . .” (Matt.11:29). There are too many Christians today who have a pride of race, a pride of place, a pride of face, and even a pride of grace—they are even proud that they have been saved by grace! Oh, how we need to walk in lowliness of mind!

Paul speaks here of meekness, one of the fruits of the Holy Spirit (Galatians 5:22). But meekness should not be confused with weakness. It is submission or bowing, without any rebellion, to the will of God.

Paul speaks here of patience, another fruit of the Holy Spirit (Galatians 5:22). This is self-restraint before proceeding to action. It is the quality of a person who is able to avenge himself, yet refrains from doing so.

Paul speaks here of the ability to endure or bear patiently the errors or weaknesses of other Christians in the spirit of unselfish love.

Paul addresses the seven unifying realities of Christianity. Upon these spiritual realities rest the unity-argument that Paul is attempting to make to his readers. It is important especially when it comes to interpreting specific items within Scripture to understand the context in which the item is discussed. In this case, the context centers on and is about unity. The seven realities are:

Christian behavior relevant to spiritual gifts (4:7-16)

Paul addresses the importance of grace-gifts to the Christian walk. The primary emphasis is on the concept of grace. In no uncertain terms he would have his readers understand that everything pertaining to the Christian life, to include the distribution of spiritual gifts that he is about to discuss, is the result and manifestation of God’s unmerited favor and kindness toward those who by faith alone in Christ alone have been born again and are “children of the Father.”

His statement, “But to each one of us grace was given according to the measure of Christ's gift,” may be understood in two ways. First, the believer may understand that on the basis of Christ’s gift—His sacrifice on Calvary—he has been afforded salvation-grace, which is offered to every person and subject to each person’s will to receive or reject. Second, and this interpretation is more contextual, every believer may be assured that Christ has distributed to him a grace-gift (ability, function, aptitude, talent, purpose or task)—one or more—by which he is to edify (buildup) the Body of Christ, the (universal) Church. To fully understand this concept it is necessary to review the following passage of Scripture.

Regarding spiritual gifts it is important to recognize the following:

Paul next refers to a passage in the Old Testament confirming that such grace-gifts are from God. The passage he refers to is Psalm 68:18. A reading of this passage in the Old Testament is thus, “Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the LORD God might dwell among them.” The Holy Spirit’s rendition of this verse by Paul’s hand is abbreviated and clarified, “When He ascended on high, He led captivity captive, and gave gifts to men.” Often this technique is used by the Holy Spirit as He makes God’s plan known to man. In this specific case, the passage refers to Jesus Christ who both received spiritual gifts from the Father and who now gives them through the agency of the Holy Spirit to the children of God, be they obedient or rebellious children—all for the distinct purpose that God “might dwell among His children.” But never forget! The day will come when every child of God will answer to Christ as to how he used his gift during his tenure as a Christian upon earth (2 Corinthians 5:10; Revelation 22:12).

Paul continues to further explain that this passage in the Old Testament refers specifically to Jesus Christ. He does this by addressing the meaning of ascension in the verse by saying, (Now this, "He ascended" --what does it mean but that He also first descended into the lower parts of the earth? He who descended is also the One who ascended far above all the heavens, that He might fill all things.).

Here is a verse where commentators are sharply divided as to its meaning. Some believe that it refers to Christ descending to the lower realms in contrast to the heavens as the upper realms, i.e., His incarnation. They argue that Christ Himself said while on the cross that upon His death He would be in “Paradise,” assuming that Paradise was located in heaven at that time. To understand this passage in this manner is to do no harm to God’s grace-gift of salvation, but it is an incorrect understanding of this passage, of Paradise and the journey of Christ immediately subsequent to His death on Calvary.

To rightfully understand the meaning of the “lower parts of the earth,” which may also be translated or understood as “under the mountains,” one must conduct a serious study of the Greek words, hades (hell) and abussos (abyss), how they are used in Scripture and, the true story (not parable) told by Christ of “the rich man and Lazarus.”

In a nut shell the order of events of Christ’s journey immediately upon His death is this. Upon His physical death He immediately descended to Paradise, which at the time was a compartment of Hades (the place of departed human spirits) that contained those who were righteous, whereupon he “led captivity captive” (or led a multitude captive) or, in other words, brought those who were assigned to Paradise with Him upon His ascension and repositioned Paradise in heaven from that point onward. Hades, the equivalent to sheol in the Old Testament, is located in the earth, specifically in the direct center of the earth. It is also referred to in the Greek New Testament as the abyss (Luke 8:31; Romans 10:7; Revelation 9:1, 2; 11:7; 17:8; 20:1, 3), which is also described as the “bottomless pit”—a description that can only be accurate if its location is in the exact center of the earth (since then there would be no bottom to it in that location).

C.I. Scofield, D.D. in The Scofield Reference Bible (pages 1098, 1099) has the following informative explanation regarding the matter:

Another Greek word, gehenna, is translated “hell” in the New Testament. Again, C. I. Schofield in The Scofield Reference Bible (pages 1000, 1001), commenting on the Lord’s use of the word as “hell fire,” explains the following.

Paul last declares, “He who descended is also the One who ascended far above all the heavens, that He might fill all things,” which is an affirmation that Jesus Christ ascended from the grave and proceeded to heaven in order that God’s plan would be faithfully and surely carried out (Acts 1:9,11; 2:33; 1Timothy 3:16; Hebrews 4:14; 7:26; 8:1; 9:24). Prior to Christ’s ascension there were no gifts permanently given to men, even though the Spirit of God at times and for God’s purpose, would use and speak through the righteous (and to some extent those not so righteous, and even animals). But upon Christ’s ascension, it is now God’s method to assign gifts to individual members of the Body of Christ, the Church, for its edification.

Paul here lists some of the special grace-gifts, which unlike the specific gifts outlined in 1 Corinthians 12:4-12, are grace-persons given to the Church, the Body of Christ. They are, “some to be apostles, some prophets, some evangelists, and some pastors and teachers.”

Paul then addresses the multi-faceted purpose for these gifts (grace-persons) that are given to the Church by saying, “for the equipping of the saints for the work of ministry, for the edifying of the body of Christ.” These gifts are given to buildup, perfect, and equip all believers to serve Jesus Christ to share the Gospel with a dying world and to mature all believers within the Church, the Body of Christ.

Also,

Once this purpose (equipping the saints—for the work of the ministry—for the edification of the Body of Christ) is achieved, the following results among believers will naturally follow, i.e. , all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, but, speaking the truth in love, may grow up in all things into Him who is the head—Christ—from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love.”

Christian behavior relevant to the former life (4:17-32)

Paul returns to some negative aspects or prohibitions applicable to a Christian’s life (walk). These issues applied to his readers before they by faith alone in Christ alone became children of God. Paul stresses that based on their new relationship in Christ, which is their calling (vs. 1) founded on one body, one Spirit, one hope, one Lord, one faith, one baptism, and one God and Father of all and which is supported by God’s “grace-gifts,” they “should no longer walk as the rest of the Gentiles walk.” To put it succinctly, “don’t look back!” Faith in Christ gives no one a “license to sin!” In chapter 2 Paul informed his readers how they had been far off, strangers without hope and without God, living in sin. That was their picture then, and it is the picture of the lost person today. He initiates this subject so that these new Christians may always remember how empty and futile their lives were before they received Christ and so that they would avoid all aspects of this prior life.

It is important to notice that Paul doesn’t concentrate on trivial or minor issues when describing the lost condition of his readers. Christians often “major on the minors and minor on the majors” regarding the Christian walk. They are quick to target certain “taboos,” which frankly are never discussed in God’s Word. It is well to remember that many of these issues having to do with social behavior and adornment are not listed in God’s Word as sin, even though some “spiritual” believers are able to plausibly contort selected verses to prove otherwise. Paul concentrates on the broad aspects of the sinful condition. They follow.

But you have not so learned Christ, if indeed you have heard Him and have been taught by Him, as the truth is in Jesus: that you put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts, and be renewed in the spirit of your mind, and that you put on the new man which was created according to God, in true righteousness and holiness.

Paul inserts that such behavior, characterized by a former life, is no longer a part of the lives of his Gentile readers, since they have “learned” (Gk. manthano)—to come to understand with a view toward compliance—the truth [that] is in Jesus. The “if” in “if indeed you have heard Him and have been taught by Him” is not meant to cast doubt on the conversion of the readers. The Greek word for “if” here is eige, which applies only to what is taken for granted and may better be expressed by the word, “since.” In other words, Paul takes for granted that his readers have indeed “learned Christ” correctly.

To have heard and to have been taught by Christ, since all truth is in Christ and He is indeed truth incarnate (John 14:6), is to have come to know Him as the essence of holiness and godliness. It means to have become by faith alone in Christ alone a child of God and to progressively be instructed by Him through the medium of the Holy Spirit, which involves the continuing exercise of “putting off the old man” (the sinful nature) with all its propensity toward sin—by the renewing of the “spirit of your mind” (the new spiritual nature created at the New Birth). The truth is that from a “positional” standpoint this has already been accomplished for the believer upon his acceptance (by faith) of Christ, but from a “practical” standpoint it must be reckoned “by faith” daily and acted upon as a completed fact. This continuing act (or acts, if you please) allows the Holy Spirit to freely exercise His influence, guidance and control in the believer’s life.

Paul continues with the practical issues of the Christian’s walk. First up is the issue of truth. Paul says, “Therefore, putting away lying, "Let each one of you speak truth with his neighbor," for we are members of one another.” Truth is the bedrock of the Christian experience, or at least it should be. As vessels of “truth incarnate,” Jesus Christ (John 14:6), as representatives of God’s Holy Truth, the Bible, and as ambassadors of the one and only true way to God, the Gospel, Christians should know, experience and exercise nothing but truth. This goes for what they think, say and do—in every matter and in every relationship.

Paul next addresses the matter of “anger” when he says, Be angry, and do not sin: do not let the sun go down on your wrath, nor give place to the devil. There is an anger that is not sinful, but even this must not be allowed to stay and fester and give the devil an opportunity. Anger can be righteous, but there are other times when anger is sinful—when it is an emotion of malice, jealousy, resentment, vindictiveness, or hatred due to personal wrongs. Then, it is forbidden.

Aristotle said, “Anybody can become angry—that is easy; but to be angry with the right person, to the right degree, at the right time, for the right purpose, and in the right way—that is not easy.” When sinful anger is experienced, the Christian should immediately confess it in accordance with 1 John 1:9 for immediate forgiveness.

Paul next says, “Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need.”

The final practical instruction from Paul in this passage has to do with Christian verbal communication. He says, “Let no corrupt word proceed out of your mouth, but what is good for necessary edification, that it may impart grace to the hearers.” “Corrupt” speech generally refers to filthy and suggestive conversation, such as off-color jokes, profanity and the like. But here it means any form of frivolous, empty, idle and worthless talk. The Christian should endeavor to allow in his life only conversation that builds up (edifies) and imparts grace (love and kindness) to the hearer.

This is a key verse of Scripture pertaining to at least three primary Bible doctrines, i.e., the doctrine of the Holy Spirit, the doctrine of the Security of the Believer and the doctrine of the Day of Redemption. The Apostle Paul injects this cautionary guidance in the middle of a litany of practical instructions to his readers covering sinful speech, anger, theft, sinful attitudes and emotions—with the emphasis apparently on improper and corrupt communications. The appropriate conclusion, within context, is that all such sinful activities cause grief to the Holy Spirit within the believer.

The Greek word translated “grieve” is lupeo, which conveys the meaning of an emotional response of sorrow. To “grieve” is to be “afflicted with sorrow or sadness.” It is a condition that can only apply to a sentient being, one who has intelligence and emotions. The fact that the Holy Spirit can be grieved shows that He is a Person, not a mere influence. Since the word “grieve” is relative to the concept of love, this verse also shows that the Person of the Holy Spirit, the third Person of the Trinity (Godhead), loves the believer. Only a person who loves can be grieved!

A companion verse to this one, which conveys the result of this grievance process is found in 1 Thessalonians 5:19, Do not quench the Spirit. The end-result of grieving the Holy Spirit is that He will be quenched (Gk. sbennumi) in the life of the believer—meaning that His influence with the believer will be dampened, hindered and repressed. This happened also in the Old Testament as the Holy Spirit dealt with the nation Israel (Isaiah 63:10; Psalm 78:40; Acts 7:51).

Paul links his exhortation not to grieve the Holy Spirit to the fact that the Spirit seals the believer for (unto) the day of redemption. This is a confirmation of vs. 1:13 and 14, In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory. The Holy Spirit is both the Sealer and the Seal for the believer. “In the symbolism of Scripture a seal signifies: (1) A finished transaction (Jer. 32.9, 10; John 17.4; 19.30). (2) Ownership (Jer. 32.11, 12; 2 Tim. 2. 19). (3) Security (Esth. 8.8; Dan. 6. 17; Eph. 4.30).” (Scofield Reference Bible, page 1250) These verses in the book of Ephesians, along with hundreds more scattered throughout God’s Word give firm assurance to the believer that his salvation can never be nullified, taken back or terminated by anyone—he can’t do it, no other human can and neither can God.

It is noteworthy that the Apostle Paul uses the truth of the eternal security of the believer as one of the strongest arguments against a believer sinning. Those misguided individuals who find it difficult or impossible to trust in the sacrifice of Christ as being totally sufficient for one’s salvation endorse the belief that the doctrine of the Security of the Believer only gives a person license to sin, i.e., it promotes sinning. How sad their position, and how wrong it is in light of Scripture!

William MacDonald in the Believer’s Bible Commentary says it well:

The above, in light of the “human experience” appears even to the dedicated Christian to be impossible. And it is when a believer attempts to walk by his own self-effort in the realm of “human good.” The correct path is to walk in Christ, by faith (Colossians 2:6).