Brandon Branson Content Analysis BIB 3003 01 April 5, 2016

"Be United in your Practice"

An Exegetical Paper on

Ephesians 4:17-24

By

Brandon Branson

Interpreting the Bible

Zachary Cole

Spring 2016

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Main Idea: Do not walk as the Gentiles do, but rather, because you know a new nature, walk in

Christ-likeness.

Outline

I. Paul commands the Ephesians to not walk as the Gentiles walk. (v.17-19)

a. The Gentile's nature (v.17-18)

i. They have futile thinking

ii. They have darkened understanding

iii. They are separated from life of God

iv. Their hardened hearts have made them ignorant

b. The Gentile's practice (v. 19)

i. They are insensitive

ii. They have given themselves to sensuality to indulge in impurity

iii. They are full of greed.

II. Paul alludes to the way the Ephesians learned Christ(v.20-24)

a. Put off your old self (v. 22)

b. Be renewed in your mind (v. 23)

c. Put on your new self who is created in the likeness of God. (v.24)

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Introduction

There is so much division that can be found in our world. We separate ourselves in every

category we can think of. Democrats and Republicans, rich and poor, and even black and white just a

few years back. In the church, we have divisions in our beliefs and liturgy.

In Ephesians four, we see Paul stress one thing, unity. In Christ we are all one. Paul wants the

church to be unified in their walk because they are unified in their nature. Christ has made Christians co-

heirs with Christ. They are God's children and all made equal in Christ.

Since Christians have been made equal before God in righteousness, Paul contends that they

should strive to live in the same manner. That manner is Christ-likeness. If Christians can live in a holy

manner, they can be unified.

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The Historical and Literary Context of Ephesians 4:17-24

The epistle to the Ephesians has some debate about authorship and the intended audience.

The International Critical Commentary argues that the date of composition falls between AD 60

and AD 90 (Best, 35). The commentary also suggests there are enough evidences to doubt the

Pauline authorship of Ephesians, writing "If non-Pauline authorship is accepted it should also be

noted that there are sufficient indication to imply that the authors of Colossians and Ephesians

were different people."(Best, 26) Reasons given include a lack of any kind of greeting and

wording differences between Ephesians and Colossians. (Best, 24)

There are those who would hold to Pauline authorship though. A.C. Armstrong's The

Expositor's Bible: Ephesians & Philippians, an argument is made that Paul was actually the

author of the letter but was in a different mindset than that of Galatians. (Findlay, 4) In the

Commentary practical and explanatory on the whole bible, the authors suggest Paul actually did

write the epistle. (Jamieson, 1278) Early manuscripts like 1 Clement, Ignatius, and Polycarp

attribute authorship to Paul. (Best, 16)

Thorsten Moritz's A Profound Mystery suggests that Ephesians may actually be the "lost"

letter from Laodicea mentioned in Colossians 4.16. (Moritz, 5) In the Commentary practical and

explanatory on the whole bible, the authors claim that the idea that Ephesians was the Laodicean

missing letter is heretical. According to the authors, the letter was most likely written in Rome

during a less severe imprisonment. (Jamieson, 1278)

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I would conclude there is enough evidence to attribute Ephesians to Paul. This is

important to the context of Ephesians because of what an authorship can tell us. If Paul is the

author, there is a history of Paul that we can use to understand where he is coming from and a

timeline of his ministry to know the circumstances he might be in when authoring the epistle.

The intended audience has also been debated. According to The International Critical

Commentary, it is probable that the audience was in the Asia Minor and that there is evidence to

support that the audience did not necessarily live in Ephesus, but rather, were spread out in Asia

Minor. There is evidence to show the author was writing to Christians in general, but restricted to

Asia Minor. (Best, 2)

According to Thorsten Moritz's A Profound Mystery, "Every city in Asia Minor was

characterized by major Jewish influence." (Moritz, 5) Thorsten Moritz's A Profound Mystery

claims that on the basis of verses 2.11 and 3.1, Ephesians was mostly written for gentiles, but

included Jewish believers as well. This claim is supported by the Old Testament references made

in the epistle. (Moritz, 4) He also agrees that the intended audience was probably for "more than

one congregation."

This information is applicable to the passage Eph. 4:17-24 because it gives us insight that

Paul was most likely addressing Gentiles abroad.

There are historical facts we can look at to build a clearer view of the context of the

epistle. There was a Jewish insurrection in AD 70, so the audience is in a peace-restored period.

The audience in Asia Minor were in "a society containing many small groups based on common

interests." (Best, 84) Christians during this time did not necessarily need to be involved in one to

know about them. They were common knowledge. Some were cults and had priests who led

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them. Some functioned as life insurance and paid for burials. These groups had regular meetings

and had strict rules about behavior. The groups often ate together and looked out for one

another's needs. They even had sacrifices, even if the group was unreligious. This is important to

know because it would not have surprised new converts to be introduced to rules and rituals.

Most of these groups believed in supernatural happenings, so the author of Ephesians does not

spend time defending it. Stoicism was also popular during the first century. The author of

Ephesians seems to say many things a Stoic would say. However, the reason the author gives for

these views is based in faith in Christ, while the Stoic bases it on cosmic nature. The author

could be trying to change his audience's mindset. (Best, 84) The author, being Jewish, often

alludes to the Old Testament perhaps expecting his audience to understand the reference.

There are also literary points to be made on the text. The overall literary context of

Ephesians seems to revolve around a theme of individual and community growth in Christ. The

Epistle begins by outlining the unity all believers have with one another theologically. He then in

chapter 4 moves onto more specific ways and instruction to maintain unity. He concludes the

book with instruction in a Christian household.

Paul both seems to combat works based salvation that the Jewish Christians may fall

captive to, and secular living that the Gentile believers were leaving. He seems to try to bring the

two groups to a central unity based on Christ.

In a more narrowed context, Eph. 4:17-24 starts a new section. The section before it

outlines the different unique roles of the body of Christ. In this new section, the author begins to

explain the exclusive change that must be evident in the believers.

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After verse 24, the author begins to get even more specific. The entire section seems to

resemble a General/Specific pattern. This is evident if you look at verse 22 which says to "put off

your old self" and compare it to verse 31 which says to "get rid of all bitterness, rage..."

Figure of Speech is used often in these verses. Putting on old and new selves (v.22),

darkening of understanding (v.18), and being made new (v.23) are a few examples.

Removing the verses from their literary context, one may think Paul is telling Jewish

people to avoid being like any Gentile. They may come to assume that all Gentiles are wicked

and in darkness.

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Context [Cont.]:

The first three chapters of Ephesians outline deep and weighty theological ideas. The

latter three go in detail with examples and exhortations of how the church should behave and

treat one another. Chapter four begins this change stressing a "walk" that Christians should have.

Paul contends that the Body of Christ is made of up its parts. Every person with their own unique

places, should be joined together in unity. The body should be unified in order to grow and build

each other up. Paul is instructing the Ephesians to be unified as a church in order to build each

other up.

Paul continues to instruct the body on how to act in practical ways such as not letting "the

sun go down on [their] anger," and getting rid of malice. He also continues to stress the

importance of doing these things in order to build up your neighbor "for we are members one of

another," therefore continuing to try to establish unity among the Ephesians.

The final parts of Ephesians deal with even more specific problems and lifestyles. The

general contextual flow of the epistles seems to start off more general, then move further and

further into specifics.

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Ephesians 4.17-24 Content Analysis

I. PAUL COMMANDS THE EPHESIANS TO NOT WALK AS THE GENTILES WALK

17 Now this I say and testify in the Lord, that you must no longer walk as the Gentiles do,

in the futility of their minds.

Paul begins this section with the words "Now this I say..." which indicates a new thought

connected to the previous section. Paul has been contending to the Ephesians, previous to this

verse, that the Body of Christ is made up of its parts. Every person in the church has their own

unique place and function. These unique parts should be joined together in unity with Christ as

the head. Paul has been instructing the Ephesians to be unified as a church in order to build one

another up. Verses 17-24 is a continuation of this theme yet introduces a new thought and

formulates the beginning of a conclusive instruction.

Paul often uses "in the Lord" in many of his letters. It shouldn't be seen as an object of

swearing. The phrase can be seen as a term of empowerment. Paul believes the Lord strengthens

and gives ability to believers. In this case, Paul insists through the Spirit's power.

The word "Gentiles," even as it is still the Greek word ἔθνος, should not be interpreted as

people/ethnic groups or as a general multitude. It should be understood as heathens or pagans,

those who are against sacred things and practices. The implication is that these type of people

have not received salvation. While I will still use the word Gentile throughout this commentary,

note that at no point do I refer to the ethnic meaning of it. Paul is not discriminating against all

people beyond Jewish ethnicity.

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A. THE GENTILE'S NATURE

i. They Have Futile Thinking

17b in the futility of their minds.

The futility of one's mind is not necessarily an impossible task of thinking. The meaning

of the futility of one's mind that Paul is thinking of is the pursuit, in vain, of one's goals. As

Matthew Henry explains, the Gentiles are "wholly guided by an understanding employed about

vain things, their idols and their worldly possessions, things which are no way profitable to their

souls." (Henry, 706)

ii. They Have Darkened Understanding

18a They are darkened in their understanding

Many times in scripture, those who are outside of faith in Jesus Christ are described as in

the dark. By contrast, those who are in Christ are described as the "light of the world." (Matt

5:14) The darkness is associated with a lack of direction or knowledge. Matthew Henry

comments "[the Gentiles] were void of all saving knowledge; yea, ignorant of many things

concerning God which the light of nature might have taught them." (Henry, 706)

The darkness is sometimes understood as a lack of ability on part of the Gentiles to know

Christ or His salvation. If Paul does imply such, it should at least be thought of in terms of a

relationship between will and power. The Gentiles are not able to know Christ because they

choose an unknowing mindset. Paul is probably not concerned with defending or attacking a

relationship between human free will and God's sovereignty as much as he is concerned with the

responsibility of the Gentiles for their sinful minds and attitudes. "[The author of Ephesians] is

not then describing a defect in the ability of his readers to reason but their 'mind-set’, the total

person viewed under the aspect of thinking. The mind, as [the author of Ephesians] views it, can

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be renewed so that the old mind of unbelievers becomes a new mind in believers." (Best, 417-

418) Verse 23 supports the interpretation that Paul is referencing the mind and manners of

Gentiles as changeable and renewable things. If Paul does or doesn't support the idea that man is

unable to believe in Christ unless special and specific power is given him, or that unelected

individuals are unable to choose differently, these verses should not contribute to the debate.

iii. They are Alienated from the Life of God

18a alienated from the life of God

The separation or alienation is connected to the ignorance the Gentiles are in as

mentioned later in the verse. Such ignorance necessarily and inherently separates them from the

life of God. The word "life" as it is used in the New Testament, ζωή, is associated with the

eternal life given and freedom from the penalty of sin. The life of God is the eternal salvation as

used in places like John 3:16. The separation is an eternal separation. "The life of God is

presumably not God's own life but the life he gives, and since God gives physical life to both

pagans and believers [the author of Ephesians] will be thinking of eternal life." (Best, 420)

Matthew Henry also comments that "[the Gentiles] sat in darkness, and they loved it rather than

light: and by their ignorance they were alienated from the life of God." Further along, Henry

adds that "their willful ignorance was the cause of their estrangement from this life of God,

which begins in light and knowledge." (Henry, 706)

iv. Their Hardened Hearts Have Made Them Ignorant

18b because of the ignorance that is in them, due to their hardness of heart.

The word "because" signals a reason for the alienation from God the Gentiles are part of.

The word "due" signals an explanation for the reason. The hardness of their hearts is the

stubbornness of their ways and attitudes. Paul does not offer an explicit reason to suggest God is

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hardening their hearts directly so one should assume they have made themselves hardened. That

stubbornness is the reason they have ignorance in them. The ignorance, similar to darkness, is the

lack of knowledge the Gentiles have. This is not just a lack of knowledge about Christ, as many

unbelievers would know of Jesus, but a rejection of truth, or true knowledge. Thus they are

ignorant to truth because they have resisted it stubbornly. As Henry comments, "Their ignorance

proceeded from their obstinacy and the hardness of their hearts, their resisting the light and

rejecting all the means of illumination and knowledge." (Henry, 706)

B. THE GENTILE'S PRACTICE

i. They are Callous

19a They have become callous

Paul is contending that the nature of the Gentiles has caused them to become callous or

insensitive. Because they have hardened their hearts, they are unaffected by any moral

sensitivity. Paul is moving on from the nature of the Gentiles to the way they conduct

themselves.

ii. They Have Given Themselves Up to Practice Every Kind of Impurity

19b and have given themselves up to sensuality, greedy to practice every kind of impurity.

The idea invoked here is similar to the progression of depravity found in Romans 1.

Henry comments that "when men's consciences are once seared, there are no bounds to their sins.

When they set their hearts upon the gratification of their lusts, what can be expected but the most

abominable sensuality...?” (Henry, 706) The translation used here includes greediness in the

middle of the verse. The verse is probably best understood by the idea that the Gentiles have

given themselves up to practice every kind of impurity. Part of that depravation includes an

indulgence in sensuality and greediness.

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iii. They are Full of Greed

19b greedy to practice every kind of impurity.

Some translations just add "and they are full of greed" to the end of the verse. It could be

that Paul just creates a short list of types of sins or roots of sins and happens to include these.

Paul in other epistles creates other lists which usually have some kind of sexual immorality and

covetousness listed (1 Cor 6:9-11, 5:11; Eph 5:3-5; Col 3:5; Gal 5:19-21). It could also be Paul

addressing specific sins he has seen or heard prevalent in the church.

Here Paul is concluding his assessment of Gentiles. He mentions they have hardened

their hearts to truth, so they have become ignorant. By doing so, they have alienated themselves

from God and lost moral sensibility. Paul is about to contrast this assessment with his audience.

There are two ways to interpret the point Paul is contending that makes his readers different from

the Gentiles. One way is to interpret it as Paul arguing salvation is what makes them different.1

The other way is to interpret it as Paul arguing Christ-likeness is the point of difference. The

alienation Paul addresses is an effect of the ignorance the Gentiles have given themselves over

to, so the latter interpretation is probably correct.

II. PAUL ALLUDES TO THE WAY THE EPHESIANS LEARNED CHRIST

20-21 But that is not the way you learned Christ! - assuming that you have heard about him

and were taught in him, as the truth is in Jesus

Paul begins a shift with the conjunction "but." This puts the following statements in

contrast to the nature and manner of which the Gentiles walk. The phrase "not the way you

learned Christ" is a point of debate in meaning. The simple interpretation that Paul means

learning the general historical information about Jesus is probably not what Paul intended. Henry

1 Paul is implying this anyway despite the interpretation

https://www.biblegateway.com/passage/?search=1+Corinthians+6%3A9-11&version=ESVhttps://www.biblegateway.com/passage/?search=Ephesians+5%3A3-5&version=ESVhttps://www.biblegateway.com/passage/?search=Colossians+3%3A5&version=ESV

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points out that "it may be read, But you not so; you have learned Christ." (Henry, 706) In this

case, the meaning might indicate an allusion to the salvation the Ephesians have received. The

verse could be then read as: "You no longer walk as the Gentiles do because you have received

salvation.” In this case, Paul would be referencing the repentance from a 'walk' of Gentiles

necessary to receive salvation. "As Zerwick comments, to learn Christ is a good summary of

what it means to be a Christian." (Best, 427) Another interpretation is that Paul is alluding to the

growth of the Ephesians. In this case the verse can be read as: "Walking as the Gentiles do is not

the way you have grown up in Christ."[The author of Ephesians] may also have been influenced

by phrases like 'to know Christ' (Phil 3.10), 'to proclaim Christ' (Gal 1.16; Phil 1.17f; Col 1.28),

"to preach Christ" (1 Cor 1.23; 15.12; 2 Cor 4.5), where in every case something more than the

passing on of information about Christ is intended. Successful preaching brings its hearers into a

relation with the living Christ; to respond to it is to learn Christ." (Best, 426-427) The word learn

as it is used here doesn't seem to mean a gaining of information or knowledge about a subject.

The Greek word μανθάνω is used in instances like "learn to fear me." (Deut 4.10 LXX) In this

case the learner is not acquiring knowledge about God to fear Him, but is rather developing a

practice to fear Him. This same mindset is what Paul might be invoking when he writes "learned

Christ." Another supporting element to this interpretation is the literary context and present tense

surrounding the phrase. Paul is exhorting to his believing audience to be united in a manner

because of their common nature. He lists the nature of the gentiles followed by their manner of

living, urging his readers to avoid "walking as the Gentiles walk." The verses following verse 20

outline the general method of not "walking as the Gentiles walk." The passage, and indeed the

whole chapter, seems to be focused on the manner of walking Paul wishes his audience to

engage in. This would support the interpretation of "learned" as a statement of practice rather

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than a statement of salvation. If "learned" was a statement of sanctification, one might expect to

see it written in present tense. Paul could be referring to the sanctification which began with

salvation. It could be read as "one who has practiced Christ." Practice involves a certain

knowledge of the object of practice as well as actual experience practicing it. In the case of

practicing Christ, one would have come to gain a knowledge of Christ as well as the experience

of being like Christ. Verse 13 of the chapter may also provide evidence for this interpretation.

Paul says “until we all attain… a knowledge of the Son of God, to mature manhood, to the

measure of the stature of the fullness of Christ.” In this instance Paul is using knowledge to

explain a level of maturity. Someone who has learned Christ has matured in Christ and practiced

a lifestyle of Christ-likeness. If it were a statement of salvation or a theological diagnosis of the

believer’s new nature, as seen in Ephesians 2, we might expect less use of imperative verbs. The

imperatives point to sanctification rather than an explanation of how one has been justified. Paul

is saying “this is the way the Gentiles walk, but you do not, and have not learned to, walk this

way.” He is not saying “this is the way the Gentiles are, but you are not like them.”2

Assuming that you have heard about him and were taught in him is used as the qualifying

condition to the previous statement "but that is not the way you learned Christ!" If the readers

have heard about Jesus and were taught in Jesus, then they are qualified to have learned Christ.

Paul believes that without hearing and being "taught in Jesus," one cannot know Christ.3 It is safe

to interpret the necessity of hearing in the same manner as it is used in Romans 10:14-17. Being

"taught in Jesus" falls under the same questionable form as "learned Christ." It could either

simply be that the readers were taught by or about Jesus and his teachings. Or it could mean they

2 Again, this should be implied anyway on the basis of chapter 2 3 Knowing Christ should be understood as growth in Christ and not the salvific understanding of

"coming to know Christ." Paul himself was converted before being "taught in Jesus."

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were taught something after receiving salvation. The former is probably the more correct

interpretation.

"As the truth is in Jesus. This may be understood two ways: either, 'You have been taught

the real truth, as held forth by Christ himself, both in his doctrine and in his life.' Or thus, 'The

truth has made such an impression on your hearts, in your measure, as it did upon the heart of

Jesus.' The truth of Christ then appears in its beauty and power, when it appears as in Jesus."

(Henry, 706)

I would contend the former interpretation to be more accurate for two reasons. The first

being that truth is in direct opposition to words used in verses 17 and 18 such as "darkness," and

"ignorance." The former interpretation puts that opposing idea (truth) into Jesus as the

embodiment of it. Thus the argument Paul would be making is that without knowledge of Jesus,

there is no truth to be known. Secondly, the latter argument assigns truth outside of Jesus as

something he himself learned. I do not believe this is the best interpretation as the rest of the

verse assigns the opposite of darkness and ignorance, by use of a conjunction, to learning Christ

rather than learning what Christ learned.

A. PUT OFF YOUR OLD SELF 22 To put off your old self, which belongs to your former manner of life and is corrupt

through deceitful desires

As George Buttrick points out, "The literal sense of these verbs, which has to do with the

change of clothing, is extended metaphorically to signify a change of character. Both these

infinitives are aorists, referring to a change that is made once for all.” (Buttrick, 699) Both the

putting off and putting on of the old and new selves respectively are instructed by Paul to be a

single event. The verb is actually a past tense command. For example, one may say to

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completely destroy something. It can only be done once and it would be incorrect to say to keep

completely destroying something. However, Paul's words should not be interpreted as that one

can or will only put off his old self once. A proper interpretation would be that one should put off

their old self, and when they do, they should put it off completely so as to be done with it. Paul

doesn't believe one can stop sinning so as to never sin again. The way he includes a "renewed

mind" in the middle of these aorist infinitives supports this.

B. BE RENEWED IN YOUR MIND 23 And to be renewed in the spirit of your minds

"[To] be renewed, on the other hand, renders a present infinitive denoting a continuing

process." (Buttrick, 699) Paul commands the Ephesians to be renewed in the spirit of their

minds. The command follows the command to put off their old self and comes before the

command to put on a new self. The idea Paul is invoking is like a shower or bath. It would do

one little good to just change clothes. In between changing, one should renew themselves.

Interestingly, the two aorist infinitives seem to address a practice or manner of living while this

infinitive addresses a change in nature. The form seems to reflect that of verses 17-19. Paul is

contrasting the manner and nature of the believer with that of the Gentiles. The believer is

renewed from the nature of a Gentile and should put off its practice and take up a new practice.

C. PUT ON YOUR NEW SELF, CREATED IN THE LIKENESS OF GOD 24 And to put on the new self, created after the likeness of God in true righteousness and

holiness.

This is, again, another aorist infinitive. Paul is stating that the new self, which is being

put on, has been created after the likeness of God in true righteousness and holiness. This may be

the best evidence for the interpretation of verse 20 and 21. Paul is concluding that the new self,

to be put on, is crafted in God-likeness. A running theme in the Bible is the goal of God's people

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to be in the likeness of God (Lev 20:26). The Gentiles do not walk in the likeness of God, but

Paul exhorts his audience to be different. Paul may believe that salvation is the pre-requisite for

Christ-likeness, yet his goal is to command his audience of believers to put on a new self which

they have already received. James Dunn comments that "believers have, to be sure, received the

new life; they have, as it were, received a new set of clothes which make them look like God in

their moral character. But they have to be taught to live out this new life." (Dunn, 1390)

Application

Paul's main purpose in writing this letter is to urge his readers to be united as one body,

walking together, not as the Gentiles do, but rather in Christ-likeness. Paul is explicitly

commanding his believing readers, so he is not offering an analysis of the believer’s current

justified condition such as he does in chapter 2. Therefore, the Christian today should view this

passage as a command. For example, when Paul says to put off your old nature, be renewed, and

put on your new nature, he is not alluding to the idea found in chapter 2 where the old self could

be characterized by a former state of being (foreigner, dead, separate) and the new self by the

new state of being (citizens, alive, brought near). His point is a command of sanctification to the

believer. As those who are not ignorant to the truth and have been partakers of Christ-likeness,

Christians should put off their old nature, be renewed, and put on their new nature. If there is sin

of any kind which hardens the heart and rejects the truth in Jesus, Christians should be done with

it completely, change the attitude of their minds (which are bent towards the way of unbelievers

and in need of constant renewal), and engage completely in being Christ-like. A church should

be unified in Christ and strive to walk in a manner which differs from that of unbelievers.

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Bibliography

Best, Ernest. A Critical and Exegetical Commentary on Ephesians. Edinburgh: T & T Clark,

1998. Print.

Buttrick, George Arthur. The Interpreter's Bible V.10 (Corinthians, Galatians, and Ephesians).

New York: Abingdon-Cokesbury, 1951. Print.

Dunn, James D. G., and J. W. Rogerson. Eerdmans Commentary on the Bible. Grand Rapids,

MI: W.B. Eerdmans, 2003. Print.

Findlay, George G. The Expositor's Bible. Ed. W. Robertson Nicoll. New York: A.C. Armstrong,

1892. Print.

Henry, Matthew. Matthew Henry's Commentary on the Whole Bible: Acts to Revelation-Volume

6. New York: Hendrickson, 1998. Print.

Jamieson, Robert, A. R. Fausset, and David Brown. Commentary: Practical and Explanatory on

the Whole Bible. Grand Rapids, MI: Zondervan, 1961. Print.

Moritz, Thorsten. A Profound Mystery: The Use of the Old Testament in Ephesians. Leiden: E.J.

Brill, 1996. Print.

I. Paul Commands the Ephesians to Not Walk as the Gentiles WalkA. The Gentile's NatureB. The Gentile's Practice

II. Paul Alludes to the Way the Ephesians Learned ChristA. Put off Your Old SelfB. Be Renewed in Your MindC. Put on Your New Self, Created in the Likeness of God