2 with all lowliness and humility, with patience, bearing with one another in love,
3 being eager to keep the unity of the Spirit in the bond of peace.
4 There is one body and one Spirit, even as you also were called in one hope of your calling,
5 one Lord, one faith, one baptism,
6 one God and Father of all, who is over all and through all and in us all.
7 But to each one of us, the grace was given according to the measure of the gift of Christ.
8 Therefore he says, “When he ascended on high, he led captivity captive, and gave gifts to people.”
9 Now this, “He ascended”, what is it but that he also first descended into the lower parts of the earth?
10 He who descended is the one who also ascended far above all the heavens, that he might fill all things.
11 He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers;
12 for the perfecting of the saints, to the work of serving, to the building up of the body of Christ,
13 until we all attain to the unity of the faith and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ,
14 that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error;
15 but speaking truth in love, we may grow up in all things into him who is the head, Christ,
16 from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love.
17 This I say therefore, and testify in the Lord, that you no longer walk as the rest of the Gentiles also walk, in the futility of their mind,
18 being darkened in their understanding, alienated from the life of God because of the ignorance that is in them, because of the hardening of their hearts.
19 They, having become callous, gave themselves up to lust, to work all uncleanness with greediness.
20 But you didn’t learn Christ that way,
21 if indeed you heard him and were taught in him, even as truth is in Jesus:
22 that you put away, as concerning your former way of life, the old man that grows corrupt after the lusts of deceit,
23 and that you be renewed in the spirit of your mind,
24 and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth.
25 Therefore, putting away falsehood, speak truth each one with his neighbor, for we are members of one another.
26 “Be angry, and don’t sin.” Don’t let the sun go down on your wrath,
27 and don’t give place to the devil.
28 Let him who stole steal no more; but rather let him labor, producing with his hands something that is good, that he may have something to give to him who has need.
29 Let no corrupt speech proceed out of your mouth, but only what is good for building others up as the need may be, that it may give grace to those who hear.
30 Don’t grieve the Holy Spirit of God, in whom you were sealed for the day of redemption.
31 Let all bitterness, wrath, anger, outcry, and slander be put away from you, with all malice.
32 And be kind to one another, tender hearted, forgiving each other, just as God also in Christ forgave you.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Ephesians · on Ephesians 4:2–3"With all lowliness," saith he; not that which is in words, nor that which is in actions only, but even in one's very bearing and tone of voice: not lowly towards one, and rude towards another; be lowly towards all men, be he friend or foe, be he great or small. This is lowliness. … How is it possible to forbear, if a man be passionate or censorious? He hath told us therefore the manner: "in love," saith he. If thou, he would say, art not forbearing to thy neighbor, how shall God be forbearing to thee? … What is this "unity of Spirit?" In the human body there is a spirit which holds all together, though in different members. So is it also here; for to this end was the Spirit given, that He might unite those who are separated by race and by different manners; for old and young, rich and poor, child and youth, woman and man, and every soul become in a manner one, and more entirely so than if there were one body. … A glorious bond is this; with this bond let us bind ourselves together with one another and unto God.
"With all lowliness," saith he; not that which is in words, nor that which is in actions only, but even in one's very bearing and tone of voice: not lowly towards one, and rude towards another; be lowly towards all men, be he friend or foe, be he great or small. This is lowliness. … How is it possible to forbear, if a man be passionate or censorious? He hath told us therefore the manner: "in love," saith he. If thou, he would say, art not forbearing to thy neighbor, how shall God be forbearing to thee? … What is this "unity of Spirit?" In the human body there is a spirit which holds all together, though in different members. So is it also here; for to this end was the Spirit given, that He might unite those who are separated by race and by different manners; for old and young, rich and poor, child and youth, woman and man, and every soul become in a manner one, and more entirely so than if there were one body. … A glorious bond is this; with this bond let us bind ourselves together with one another and unto God.
John Chrysostom, Homilies on the Epistle to the Ephesians, Homily 9; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Ephesians · on Ephesians 4:7–13What then? he saith, whence are those diverse spiritual gifts? … If then this or that man possesses any superiority in any spiritual gift, grieve not at it; since his labor also is greater. … showing that gifts are bestowed not for the honor of one above another, but for the work of the church … Perceive ye the dignity of the office? Each one edifies, each one perfects, each one ministers. … If for this thou hast received a gift, that thou mightest edify others, look well that thou overturn not thyself, by envying another. God hath honored thee, and ordained thee, that thou shouldest build up another. Yea, for about this was the Apostle also engaged; and for this was the prophet prophesying and persuading, and the Evangelist preaching the Gospel, and for this was the pastor and teacher; all had undertaken one common work. For tell me not of the difference of the spiritual gifts; but that all had one work.
What then? he saith, whence are those diverse spiritual gifts? … If then this or that man possesses any superiority in any spiritual gift, grieve not at it; since his labor also is greater. … showing that gifts are bestowed not for the honor of one above another, but for the work of the church … Perceive ye the dignity of the office? Each one edifies, each one perfects, each one ministers. … If for this thou hast received a gift, that thou mightest edify others, look well that thou overturn not thyself, by envying another. God hath honored thee, and ordained thee, that thou shouldest build up another. Yea, for about this was the Apostle also engaged; and for this was the prophet prophesying and persuading, and the Evangelist preaching the Gospel, and for this was the pastor and teacher; all had undertaken one common work. For tell me not of the difference of the spiritual gifts; but that all had one work.
John Chrysostom, Homilies on the Epistle to the Ephesians, Homily 11; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Ephesians · on Ephesians 4:22–24Sin is vanity and falsehood; but a right life is truth. … To be renewed is, when the selfsame thing which has grown old is renewed, changed from one thing into the other. … Whosoever therefore has the Spirit, will perform no old deed, for the Spirit will not endure old deeds. … Seest thou that the subject is one, but the clothing is twofold, that which is put off, and that which is put on? … Now as to undress one's self and to dress one's self is easy, so may we see it is with virtue and vice. The young man is strong; wherefore let us also become strong for the performance of good actions. The young man has no wrinkle, therefore neither should we have. … How does he say to them who are already clothed, "put on"? He is now speaking of that clothing which is from life and good works. Before, the clothing was from Baptism, whereas now it is from the daily life and from works; no longer "after the lusts of deceit," but "after God."
Sin is vanity and falsehood; but a right life is truth. … To be renewed is, when the selfsame thing which has grown old is renewed, changed from one thing into the other. … Whosoever therefore has the Spirit, will perform no old deed, for the Spirit will not endure old deeds. … Seest thou that the subject is one, but the clothing is twofold, that which is put off, and that which is put on? … Now as to undress one's self and to dress one's self is easy, so may we see it is with virtue and vice. The young man is strong; wherefore let us also become strong for the performance of good actions. The young man has no wrinkle, therefore neither should we have. … How does he say to them who are already clothed, "put on"? He is now speaking of that clothing which is from life and good works. Before, the clothing was from Baptism, whereas now it is from the daily life and from works; no longer "after the lusts of deceit," but "after God."
John Chrysostom, Homilies on the Epistle to the Ephesians, Homily 13; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Ephesians · on Ephesians 4:26–27For what saith he? "Be ye angry, and sin not." It were good indeed never to be angry. Yet if ever any one should fall into passion, still let him not fall into so great a degree. "For let not the sun," saith he, "go down upon your wrath." Wouldest thou have thy fill of anger? One hour, or two, or three, is enough for thee; let not the sun depart, and leave you both at enmity. … The blessed Paul dreads the night, lest overtaking in solitude him that was wronged, still burning with anger, it should again kindle up the fire. … Wherefore, let us, I beseech you, do all we can to extinguish our enmities before the going down of the sun. … How then are we to allay this passion? How shall we extinguish the flame? By reflecting on our own sins, and how much we have to answer for to God; by reflecting that we are wreaking vengeance, not on an enemy, but on ourselves
For what saith he? "Be ye angry, and sin not." It were good indeed never to be angry. Yet if ever any one should fall into passion, still let him not fall into so great a degree. "For let not the sun," saith he, "go down upon your wrath." Wouldest thou have thy fill of anger? One hour, or two, or three, is enough for thee; let not the sun depart, and leave you both at enmity. … The blessed Paul dreads the night, lest overtaking in solitude him that was wronged, still burning with anger, it should again kindle up the fire. … Wherefore, let us, I beseech you, do all we can to extinguish our enmities before the going down of the sun. … How then are we to allay this passion? How shall we extinguish the flame? By reflecting on our own sins, and how much we have to answer for to God; by reflecting that we are wreaking vengeance, not on an enemy, but on ourselves
John Chrysostom, Homilies on the Epistle to the Ephesians, Homily 14; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Ephesians 4:4–6We are called to one inheritance and one life; and hence it follows, that we cannot obtain eternal life without living in mutual harmony in this world. … Oh, were this thought deeply impressed upon our minds, that we are subject to a law which no more permits the children of God to differ among themselves than the kingdom of heaven to be divided, how earnestly should we cultivate brotherly kindness! … The frequent repetition of the word one is emphatic. Christ cannot be divided. Faith cannot be rent. There are not various baptisms, but one which is common to all. God cannot cease to be one, and unchangeable. It cannot but be our duty to cherish holy unity, which is bound by so many ties. Faith, and baptism, and God the Father, and Christ, ought to unite us, so as almost to become one man.
We are called to one inheritance and one life; and hence it follows, that we cannot obtain eternal life without living in mutual harmony in this world. … Oh, were this thought deeply impressed upon our minds, that we are subject to a law which no more permits the children of God to differ among themselves than the kingdom of heaven to be divided, how earnestly should we cultivate brotherly kindness! … The frequent repetition of the word one is emphatic. Christ cannot be divided. Faith cannot be rent. There are not various baptisms, but one which is common to all. God cannot cease to be one, and unchangeable. It cannot but be our duty to cherish holy unity, which is bound by so many ties. Faith, and baptism, and God the Father, and Christ, ought to unite us, so as almost to become one man.
John Calvin, Commentaries, on 4:1–6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Ephesians 4:26–27There are three faults by which we offend God in being angry. The first is, when our anger arises from slight causes, and often from no cause whatever, or at least from private injuries or offenses. The second is, when we go beyond the proper bounds, and are hurried into intemperate excesses. The third is, when our anger, which ought to have been directed against ourselves or against sins, is turned against our brethren. … We comply with this injunction, if the objects of our anger are sought, not in others, but in ourselves, -- if we pour out our indignation against our own faults. With respect to others, we ought to be angry, not at their persons, but at their faults; nor ought we to be excited to anger by private offenses, but by zeal for the glory of the Lord. Lastly, our anger, after a reasonable time, ought to be allowed to subside, without mixing itself with the violence of carnal passions. … If at any time we happen to be angry, let us endeavor to be appeased before the sun has set.
There are three faults by which we offend God in being angry. The first is, when our anger arises from slight causes, and often from no cause whatever, or at least from private injuries or offenses. The second is, when we go beyond the proper bounds, and are hurried into intemperate excesses. The third is, when our anger, which ought to have been directed against ourselves or against sins, is turned against our brethren. … We comply with this injunction, if the objects of our anger are sought, not in others, but in ourselves, -- if we pour out our indignation against our own faults. With respect to others, we ought to be angry, not at their persons, but at their faults; nor ought we to be excited to anger by private offenses, but by zeal for the glory of the Lord. Lastly, our anger, after a reasonable time, ought to be allowed to subside, without mixing itself with the violence of carnal passions. … If at any time we happen to be angry, let us endeavor to be appeased before the sun has set.
John Calvin, Commentaries, on 4:25–28; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Ephesians 4:15–16That we should speak the truth in love (Eph 4:15), or follow the truth in love, or be sincere in love to our fellow-christians. While we adhere to the doctrine of Christ, which is the truth, we should live in love one with another. Love is an excellent thing; but we must be careful to preserve truth together with it. Truth is an excellent thing; yet it is requisite that we speak it in love, and not in contention. These two should go together - truth and peace. … Observe, Mutual love among Christians is a great friend to spiritual growth: it is in love that the body edifies itself; whereas a kingdom divided against itself cannot stand.
That we should speak the truth in love (Eph 4:15), or follow the truth in love, or be sincere in love to our fellow-christians. While we adhere to the doctrine of Christ, which is the truth, we should live in love one with another. Love is an excellent thing; but we must be careful to preserve truth together with it. Truth is an excellent thing; yet it is requisite that we speak it in love, and not in contention. These two should go together - truth and peace. … Observe, Mutual love among Christians is a great friend to spiritual growth: it is in love that the body edifies itself; whereas a kingdom divided against itself cannot stand.
Matthew Henry, Commentary on the Whole Bible, on 4:2–16; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Ephesians 4:30–32Grieve not the Holy Spirit - By any disobedience. Particularly by corrupt discourse; or by any of the following sins. Do not force him to withdraw from you, as a friend does whom you grieve by unkind behaviour. … Let all bitterness - The height of settled anger, opposite to kindness, ver.32. And wrath - Lasting displeasure toward the ignorant, and them that are out of the way, opposite to tenderheartedness. And anger - The very first risings of disgust at those that injure you, opposite to forgiving one another. … As God, showing himself kind and tenderhearted in the highest degree, hath forgiven you.
Grieve not the Holy Spirit - By any disobedience. Particularly by corrupt discourse; or by any of the following sins. Do not force him to withdraw from you, as a friend does whom you grieve by unkind behaviour. … Let all bitterness - The height of settled anger, opposite to kindness, ver.32. And wrath - Lasting displeasure toward the ignorant, and them that are out of the way, opposite to tenderheartedness. And anger - The very first risings of disgust at those that injure you, opposite to forgiving one another. … As God, showing himself kind and tenderhearted in the highest degree, hath forgiven you.
John Wesley, Explanatory Notes upon the New Testament, on 4:30, 4:31 and 4:32; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Ephesians 4
Ephesians 4:2–32, World English Bible
Ephesians 4 in the Bible · Told in the Story: Chapter 34, One Body
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Ephesians · on Ephesians 4:2–3"With all lowliness," saith he; not that which is in words, nor that which is in actions only, but even in one's very bearing and tone of voice: not lowly towards one, and rude towards another; be lowly towards all men, be he friend or foe, be he great or small. This is lowliness. … How is it possible to forbear, if a man be passionate or censorious? He hath told us therefore the manner: "in love," saith he. If thou, he would say, art not forbearing to thy neighbor, how shall God be forbearing to thee? … What is this "unity of Spirit?" In the human body there is a spirit which holds all together, though in different members. So is it also here; for to this end was the Spirit given, that He might unite those who are separated by race and by different manners; for old and young, rich and poor, child and youth, woman and man, and every soul become in a manner one, and more entirely so than if there were one body. … A glorious bond is this; with this bond let us bind ourselves together with one another and unto God.
John Chrysostom, Homilies on the Epistle to the Ephesians, Homily 9; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Ephesians · on Ephesians 4:7–13What then? he saith, whence are those diverse spiritual gifts? … If then this or that man possesses any superiority in any spiritual gift, grieve not at it; since his labor also is greater. … showing that gifts are bestowed not for the honor of one above another, but for the work of the church … Perceive ye the dignity of the office? Each one edifies, each one perfects, each one ministers. … If for this thou hast received a gift, that thou mightest edify others, look well that thou overturn not thyself, by envying another. God hath honored thee, and ordained thee, that thou shouldest build up another. Yea, for about this was the Apostle also engaged; and for this was the prophet prophesying and persuading, and the Evangelist preaching the Gospel, and for this was the pastor and teacher; all had undertaken one common work. For tell me not of the difference of the spiritual gifts; but that all had one work.
John Chrysostom, Homilies on the Epistle to the Ephesians, Homily 11; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Ephesians · on Ephesians 4:22–24Sin is vanity and falsehood; but a right life is truth. … To be renewed is, when the selfsame thing which has grown old is renewed, changed from one thing into the other. … Whosoever therefore has the Spirit, will perform no old deed, for the Spirit will not endure old deeds. … Seest thou that the subject is one, but the clothing is twofold, that which is put off, and that which is put on? … Now as to undress one's self and to dress one's self is easy, so may we see it is with virtue and vice. The young man is strong; wherefore let us also become strong for the performance of good actions. The young man has no wrinkle, therefore neither should we have. … How does he say to them who are already clothed, "put on"? He is now speaking of that clothing which is from life and good works. Before, the clothing was from Baptism, whereas now it is from the daily life and from works; no longer "after the lusts of deceit," but "after God."
John Chrysostom, Homilies on the Epistle to the Ephesians, Homily 13; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Ephesians · on Ephesians 4:26–27For what saith he? "Be ye angry, and sin not." It were good indeed never to be angry. Yet if ever any one should fall into passion, still let him not fall into so great a degree. "For let not the sun," saith he, "go down upon your wrath." Wouldest thou have thy fill of anger? One hour, or two, or three, is enough for thee; let not the sun depart, and leave you both at enmity. … The blessed Paul dreads the night, lest overtaking in solitude him that was wronged, still burning with anger, it should again kindle up the fire. … Wherefore, let us, I beseech you, do all we can to extinguish our enmities before the going down of the sun. … How then are we to allay this passion? How shall we extinguish the flame? By reflecting on our own sins, and how much we have to answer for to God; by reflecting that we are wreaking vengeance, not on an enemy, but on ourselves
John Chrysostom, Homilies on the Epistle to the Ephesians, Homily 14; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Ephesians 4:4–6We are called to one inheritance and one life; and hence it follows, that we cannot obtain eternal life without living in mutual harmony in this world. … Oh, were this thought deeply impressed upon our minds, that we are subject to a law which no more permits the children of God to differ among themselves than the kingdom of heaven to be divided, how earnestly should we cultivate brotherly kindness! … The frequent repetition of the word one is emphatic. Christ cannot be divided. Faith cannot be rent. There are not various baptisms, but one which is common to all. God cannot cease to be one, and unchangeable. It cannot but be our duty to cherish holy unity, which is bound by so many ties. Faith, and baptism, and God the Father, and Christ, ought to unite us, so as almost to become one man.
John Calvin, Commentaries, on 4:1–6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Ephesians 4:26–27There are three faults by which we offend God in being angry. The first is, when our anger arises from slight causes, and often from no cause whatever, or at least from private injuries or offenses. The second is, when we go beyond the proper bounds, and are hurried into intemperate excesses. The third is, when our anger, which ought to have been directed against ourselves or against sins, is turned against our brethren. … We comply with this injunction, if the objects of our anger are sought, not in others, but in ourselves, -- if we pour out our indignation against our own faults. With respect to others, we ought to be angry, not at their persons, but at their faults; nor ought we to be excited to anger by private offenses, but by zeal for the glory of the Lord. Lastly, our anger, after a reasonable time, ought to be allowed to subside, without mixing itself with the violence of carnal passions. … If at any time we happen to be angry, let us endeavor to be appeased before the sun has set.
John Calvin, Commentaries, on 4:25–28; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Ephesians 4:15–16That we should speak the truth in love (Eph 4:15), or follow the truth in love, or be sincere in love to our fellow-christians. While we adhere to the doctrine of Christ, which is the truth, we should live in love one with another. Love is an excellent thing; but we must be careful to preserve truth together with it. Truth is an excellent thing; yet it is requisite that we speak it in love, and not in contention. These two should go together - truth and peace. … Observe, Mutual love among Christians is a great friend to spiritual growth: it is in love that the body edifies itself; whereas a kingdom divided against itself cannot stand.
Matthew Henry, Commentary on the Whole Bible, on 4:2–16; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Ephesians 4:30–32Grieve not the Holy Spirit - By any disobedience. Particularly by corrupt discourse; or by any of the following sins. Do not force him to withdraw from you, as a friend does whom you grieve by unkind behaviour. … Let all bitterness - The height of settled anger, opposite to kindness, ver.32. And wrath - Lasting displeasure toward the ignorant, and them that are out of the way, opposite to tenderheartedness. And anger - The very first risings of disgust at those that injure you, opposite to forgiving one another. … As God, showing himself kind and tenderhearted in the highest degree, hath forgiven you.
John Wesley, Explanatory Notes upon the New Testament, on 4:30, 4:31 and 4:32; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.