humility: This quality involves freedom from pride or arrogance. Humility is manifested in the way a person views himself in relation to God and others. It is not a weakness but a state of mind that is pleasing to God. Christians who are truly humble can work together in unity. (Eph 4:2; Php 2:3; Col 3:12; 1Pe 5:5) In the Christian Greek Scriptures, the word ta·pei·no·phro·syʹne, here translated “humility,” is drawn from the words ta·pei·noʹo, “to make low,” and phren, “the mind.” It could therefore literally be rendered “lowliness of mind.” The related term ta·pei·nosʹ is rendered “lowly” (Mt 11:29) and “humble ones” (Jas 4:6; 1Pe 5:5).​—See study note on Mt 11:29.

humility: Or “lowliness of mind.”​—See study note on Ac 20:19.

maintain the oneness of the spirit: A Christian who applies this counsel will yield to the influence of God’s spirit and allow it to produce its fruitage. “The spirit” that comes from God is a powerful force that unites people. (1Co 2:12; Ga 5:22, 23) In the preceding verse, Paul mentioned humility, mildness, patience, and love​—qualities that promote unity.​—Eph 4:2.

the uniting bond of peace: The Greek word for “uniting bond” literally means “that which holds something together; fastener.” The word is used in its literal sense at Col 2:19, where it is rendered “ligaments,” the strong bands of tissue that join one bone to another. Like a ligament, peace forms a durable bond that joins the congregation members together. Such peace involves more than the absence of conflict. It is based on love and requires effort to maintain. (Eph 4:2) Paul uses the same Greek word at Col 3:14, where he calls love “a perfect bond of union.”

One: In his letter to the Ephesians, Paul stresses the importance of unity. At Eph 4:4-6, he provides a list of factors that unite the congregation of anointed Christians.

One body: That is, the Christian congregation, which is compared to a human body. Jesus Christ is the “head” of this spiritual body.​—Eph 1:22, 23.

one spirit: That is, God’s holy spirit.​—1Co 12:13; 2Co 5:5.

one hope: In this context, “one hope” refers specifically to the heavenly hope of anointed Christians. (Heb 3:1) Additionally, when the anointed serve as heavenly kings and priests, all mankind who desire to serve God and who exercise faith will be “set free from enslavement to corruption” and will enjoy “the glorious freedom of the children of God.”​—Ro 8:20, 21, 24.

the baptism of John: This baptism was a public demonstration of the individual’s repentance over his sins against the Law that Jehovah gave to Moses, a Law that the Jews had agreed to follow. (Ex 24:7, 8) Undergoing the baptism of John, however, was not valid after Pentecost 33 C.E. when the Law covenant ended. (Ro 10:4; Ga 3:13; Eph 2:13-15; Col 2:13, 14) From that time on, the only baptism approved by Jehovah was the one that Jesus instructed his disciples to carry out. (Mt 28:19, 20) The events involving Apollos, described here, happened about the year 52 C.E.

one Lord: That is, Jesus Christ.​—1Co 8:6.

one faith: That is, the one acceptable way of worshipping God. This faith is based on the one message about Christ that Christians preach.​—Joh 3:16; 4:23, 24; Ro 10:16, 17; 2Co 4:13.

one baptism: The Ephesians had learned that the “one baptism” carried out “in the name of the Father and of the Son and of the holy spirit” was the key to their unity. (Mt 28:19, 20) During his third missionary tour, Paul met some in Ephesus who had been baptized “in John’s baptism,” apparently after that ceased to be an acceptable baptism. (See study note on Ac 18:25.) Although they knew about God, they had not heard of Christian baptism. After Paul explained about Christ and the holy spirit, “they got baptized in the name of the Lord Jesus.” (Ac 19:1-6) They could then join all the baptized Christians who were serving Jehovah in Ephesus and elsewhere.

one God and Father of all: That is, Jehovah God.​—De 6:4.

overseers: The Greek word for overseer, e·piʹsko·pos, is related to the verb e·pi·sko·peʹo, meaning “carefully watch” (Heb 12:15), and to the noun e·pi·sko·peʹ, meaning “inspection” (Lu 19:44, Kingdom Interlinear; 1Pe 2:12), “to be an overseer” (1Ti 3:1), or “office of oversight” (Ac 1:20). Therefore, the overseer was one who visited, inspected, and directed members of the congregation. Protective supervision is a basic idea inherent in the Greek term. Overseers in the Christian congregation have the responsibility to care for spiritual concerns of their fellow believers. Paul here used the term “overseers” when speaking to the “elders” from the congregation in Ephesus. (Ac 20:17) And in his letter to Titus, he uses the term “overseer” when describing the qualifications for “elders” in the Christian congregation. (Tit 1:5, 7) The terms, therefore, refer to the same position, pre·sbyʹte·ros indicating the mature qualities of the one so appointed and e·piʹsko·pos indicating the duties inherent in the appointment. This account about Paul meeting with the elders from Ephesus clearly shows that there were several overseers in that congregation. There was no set number of overseers for any one congregation, but the number serving depended on the number of those qualifying as “elders,” or spiritually mature men, in that congregation. Likewise, in writing to the Philippian Christians, Paul referred to the “overseers” there (Php 1:1), indicating that they served as a body, overseeing the affairs of that congregation.​—See study note on Ac 1:20.

gifts in men: Or “gifts consisting of men; men as gifts.” Paul here refers to Ps 68:18, where David thanked Jehovah for the conquest of Jerusalem. Jehovah figuratively “ascended on high” by conquering the city atop Mount Zion. He also supplied the Israelites with captives from among the conquered​—strong men who became useful workers. Under inspiration, Paul applies this prophetic psalm to Jesus’ acting as a conqueror in behalf of the Christian congregation. (Eph 4:10) After Jesus “ascended on high” to heaven, he had immense authority. (Mt 28:18; Eph 1:20, 21) He used it to bring capable “gifts in men” into his congregation to act as loving shepherds and overseers of God’s flock.​—Eph 4:11; see study note on Ac 20:28; compare Isa 32:1, 2.

ascended far above all the heavens: Jesus was raised to a position in heaven higher than that of any other heavenly creature.​—Eph 1:20-23; Php 2:9-11.

evangelizer: The basic meaning of the Greek term eu·ag·ge·li·stesʹ, rendered “evangelizer,” is “a proclaimer of good news.” (See study note on Mt 4:23.) While all Christians are commissioned to proclaim the good news (Mt 24:14; 28:19, 20; Ac 5:42; 8:4; Ro 10:9, 10), the context of the three scriptures where this Greek term occurs shows that “evangelizer” can be used in a special sense (Ac 21:8; Eph 4:11; ftn.; 2Ti 4:5; ftn.). For example, when it is used of a person opening up new fields where the good news had never been preached, the Greek term could also be rendered “missionary.” After Pentecost, Philip pioneered the work in the city of Samaria with great success. He was also directed by an angel to preach the good news about Christ to the Ethiopian eunuch, whom he baptized. Then Philip was led away by the spirit to preach in Ashdod and all the cities on the way to Caesarea. (Ac 8:5, 12, 14, 26-40) Some 20 years later, when the events recorded at Ac 21:8 occurred, Philip is still referred to as “the evangelizer.”

evangelizers: The Greek word that Paul uses here basically means “those who proclaim, or publish, good news.” The word is related to the Greek term for “gospel,” or “good news,” and it occurs only here and in two other verses in the Christian Greek Scriptures. (2Ti 4:5; see study note on Ac 21:8.) All Christians are commissioned to proclaim the good news. (Mt 24:14; 28:19, 20) However, Paul likely uses the term “evangelizers” here in a special sense, meaning “missionaries.” For example, Paul, Timothy, Barnabas, and Silas traveled far to open up the preaching work in places where the good news had not yet been preached.​—Ac 13:2-4; 15:40, 41; 16:3, 4.

being readjusted: Or “brought into proper alignment.” The Greek term ka·tarʹti·sis, rendered “being readjusted,” appears only here in the Christian Greek Scriptures. This and related terms are used to describe the restoring of something to a proper condition. For instance, at Mt 4:21, the verb ka·tar·tiʹzo is used to describe “mending” nets. At Ga 6:1, the same verb is used of the need to readjust spiritually a fellow believer who has taken a false step. The related noun ka·tar·ti·smosʹ, rendered “readjustment” at Eph 4:12, was a term sometimes used in medical texts to describe the setting of a bone, a limb, or a joint.

readjustment: The Greek noun rendered “readjustment” (ka·tar·ti·smosʹ) here refers to restoring something to a proper condition or putting something into proper alignment. It could also convey the idea of equipping someone for a task. Sometimes the word was used in medical texts to describe the setting of a bone, a limb, or a joint. (See study note on 2Co 13:9.) Jesus readjusted “the holy ones” for “ministerial work” by bringing their thinking, attitudes, and conduct into proper alignment with God’s thinking and will. This “readjustment” (or, “training”) was done by means of “gifts in men,” or spirit-appointed overseers, whom he gave to the congregation.​—Eph 4:8, 11, 12; 1Co 16:15-18; 2Ti 2:2; Tit 1:5.

accurate knowledge: In the Christian Greek Scriptures, there are two words commonly translated “knowledge,” gnoʹsis and e·piʹgno·sis. Both are related to the verb gi·noʹsko, which means “to know; to understand; to perceive.” E·piʹgno·sis, the word used here, is a strengthened form of gnoʹsis (e·piʹ, literally meaning “upon” but here conveying the idea of “additional”). It can often be seen from the context to mean “exact, real, or full knowledge.” Here Paul uses this word to show that the zeal of his fellow countrymen, the Jews, was misdirected. It was not based on a correct understanding of God’s will as revealed through Jesus, the promised Messiah.

until we all attain: This wording implies that each Christian must work toward the goal of being mature and united with fellow believers.​—See study note on full-grown in this verse.

oneness of the faith: The phrase signifies unity of beliefs and teachings. (Eph 4:5; Col 1:23; 2:7) The Greek word rendered “oneness” could also be rendered “unity.”

the accurate knowledge: In the Christian Greek Scriptures, there are two words commonly translated “knowledge,” gnoʹsis and e·piʹgno·sis. The word used here, e·piʹgno·sis, is a strengthened form of gnoʹsis (e·piʹ, literally meaning “upon” but here conveying the idea of “additional”). Depending on the context, it may mean “exact, real, or full knowledge.” (See study note on Ro 10:2.) Here Paul uses this word to show that a mature Christian must be united with fellow believers in gaining full knowledge of the Son of God, Christ Jesus.​—1Co 1:24, 30; Eph 3:18; Col 2:2, 3; 2Pe 1:8; 2:20.

full-grown: Paul urges the Christians in Ephesus to become spiritually “full-grown,” or “mature.” (1Co 14:20) Set before them was the goal of attaining the measure of stature that belongs to the fullness of the Christ, that is, of becoming spiritual adults by living according to the accurate knowledge they gained about the Son of God. Then they would not be easily swayed by false ideas and teachings. The entire congregation arrangement, with its apostles, prophets, evangelizers, shepherds, and teachers, helped them attain this spiritual stature.​—Eph 4:11-14.

by means of the trickery of men: This expression, used only here in the Christian Greek Scriptures, can literally be translated “in the playing of dice of men.” This ancient idiom alludes to the practice of cheating others when playing dice. (See Media Gallery, “Roman Dice.”) Here Paul warns the Christians in Ephesus that they should not be like children, that is, spiritually immature people. Because of lack of experience and good judgment, such ones may be influenced by “the trickery of men” and prevented from making spiritual advancement. Jehovah has provided “gifts in men” to help protect Christians from being deceived by false teachers.​—Eph 4:8; see App. A1.

speaking the truth: The Greek verb used here is broad in meaning and might also be rendered “being truthful.” That is why some Bibles use such expressions as “living by the truth” and “practicing the truth.” Here Paul makes a stark contrast between the conduct of genuine Christians and the trickery, cunning, and deception of false teachers he denounced in verse 14. He stresses a similar thought at Eph 4:25, where he apparently quotes from Zec 8:16. Jehovah’s standard for truthfulness is consistent; he asks that his servants always uphold the truth by the way they speak and act.​—Le 19:11; Pr 19:9.

being harmoniously joined together: This expression emphasizes the need for unity in the Christian congregation. (See “Introduction to Ephesians.”) Both Jewish and Gentile believers could unitedly approach Jehovah; all of them could have holy spirit; and together they were part of a spiritual temple, “a place for God to inhabit by spirit.”​—Eph 2:22; see Eph 4:16, where Paul uses the same expression (“harmoniously joined together”) when he likens the Christian congregation to a human body.

by means of its joints and ligaments: A human body is joined together through the major joints, or connections. It also has “ligaments,” or strong bands of tissue that connect bones or support organs. Some commentators suggest that the use of medical terms here may be explained in part by the presence of Luke, “the beloved physician,” who was with Paul at the time he wrote this letter. (Col 4:14) The Greek term synʹde·smos, here rendered “ligaments,” is also used in the broader sense of ‘binding together’ at Eph 4:3 (“uniting bond”) and Col 3:14 (“bond of union”).

is harmoniously joined together: Paul uses a Greek verb that in this context describes the harmony of the human body, which is made up of many different members. Each member contributes to the well-being of the whole. Similarly, Christians in the congregation work together under Christ as their head. (Eph 1:22, 23; 4:4, 15) When individuals all work in harmony, remaining responsive to Christ’s headship, the congregation matures and maintains a spirit of love. (1Co 12:14-27; Col 2:19; 3:14) Paul uses the same Greek word at Eph 2:21 (see study note), where he describes the congregation as a building “harmoniously joined together.”

made to cooperate: Lit., “made to go together.” According to one lexicon, the Greek verb means “to bring together into a unit, unite.”

every joint: A human body is joined together through the major joints, or connections. Jesus Christ supplies the members of the body, or the congregation of anointed Christians, with the things they need “through every joint.” He does so by means of the arrangements for dispensing spiritual food, for communicating within the congregation, and for coordinating its activity. In this way, “the body” is well-fed spiritually, and each part receives direction for carrying out its assigned work. (Eph 4:7-16; see study note on Col 2:19.) Paul uses a term for “joint” that would commonly have been used by physicians. There is archaeological evidence of a medical school in Ephesus, which may be why Paul uses this analogy of the human body.

futility: Or “emptiness; vanity; frustration.” The same Greek word is used in the Septuagint to render the Hebrew word heʹvel (literally referring to a transitory “breath” or “vapor”). This Hebrew word appears more than 35 times in the book of Ecclesiastes in such expressions as “the greatest futility” and “everything is futile.” (Ec 1:2; 2:17; 3:19; 12:8) Solomon, the writer of Ecclesiastes, sometimes used this term to parallel the expression “a chasing after the wind.” (Ec 1:14; 2:11) In the context of Ro 8:20, Paul describes a striving without attaining a goal or purpose. However, the hope here referred to is that God will deliver mankind from the “futility” that creation has been subjected to until now.​—Ro 8:21.

futility: Or “emptiness; vanity.” According to one lexicon, the thought in this verse is that the people of the nations “walk with their minds fixed on futile things.” Their course leads to frustration and disappointment, which is one reason why Paul urges Christians to stop “walking just as the nations also walk.”​—For further comments on the Greek word rendered “futility,” see study note on Ro 8:20.

in darkness mentally: Paul’s remarks are not about the intelligence of unbelievers. The Bible often compares lack of understanding, especially in a spiritual sense, to darkness. (Job 12:24, 25; Isa 5:20; 60:2; Joh 8:12; 2Co 4:6; Eph 1:17, 18; 5:8, 11; 1Pe 2:9; 1Jo 2:9-11) Those who have not come to know Jehovah God and Jesus Christ are “in darkness mentally” because they have no guiding light or sense of direction in their endeavors.​—Joh 17:3; Ro 1:21, 28; 2Co 4:4.

the life that belongs to God: According to one reference work, the Greek word here translated “life” means “life as a principle, life in the absolute sense.” (There is a different Greek word for “life” that means “way of life,” or “lifestyle.” See, for example, 1Ti 2:2; 1Jo 2:16.) Thus, Paul is saying that mental and spiritual darkness has alienated, or separated, people from Jehovah, the Source of life and of the hope of everlasting life.​—Ps 36:9; Ro 1:21; Ga 6:8; Col 1:21.

insensitivity: Lit., “dulling.” People who are immersed in the thinking and spirit of this unrighteous world have figurative hearts that are insensitive, or dulled. (1Co 2:12; Eph 2:2; 4:17) Thus, they have no desire to gain the knowledge of God. The Greek noun here rendered “insensitivity” is derived from a medical term that among other things refers to skin made insensitive because of calluses. Here it is used to describe the way the figurative heart could gradually become hardened, or unfeeling, toward God.

brazen conduct: Or “shameless conduct; wantonness.” As used in the Bible, the Greek word a·selʹgei·a denotes conduct that constitutes a serious violation of God’s laws and that stems from a brazen, disrespectful, or boldly contemptuous attitude. This term appears ten times in the Christian Greek Scriptures. (Mr 7:22; Ro 13:13; 2Co 12:21; Ga 5:19; Eph 4:19; 1Pe 4:3; 2Pe 2:2, 7, 18; Jude 4) One lexicon defines the word as “debauchery, licentiousness, lewdness, i.e., [to] be unrestrained in moral attitudes and behaviors.” Jewish historian Josephus used this Greek term when describing that pagan Queen Jezebel erected a shrine to Baal in Jerusalem. This act was an outrage, one that brazenly flouted public opinion and decency.​—Jewish Antiquities, Book 8, chap. 13, par. 1 (Loeb 8.318); see Glossary.

uncleanness: Or “filthiness; depravity; lewdness.” Of the first three “works of the flesh” mentioned in this verse, “uncleanness” (Greek, a·ka·thar·siʹa) is the broadest in meaning. This word appears ten times in the Christian Greek Scriptures. Literally, the word refers to something physically unclean or filthy. (Mt 23:27) The figurative meaning encompasses impurity of any kind​—in sexual matters, in speech, in action, and in spiritual relationships, such as the worship of false gods. (Ro 1:24; 6:19; 2Co 6:17; 12:21; Eph 4:19; 5:3; Col 3:5; 1Th 2:3; 4:7) “Uncleanness” can therefore refer to various types of wrongdoing of varying degrees of seriousness. (See study note on Eph 4:19.) It stresses the morally repugnant nature of the wrong conduct or condition.​—See Glossary, “Unclean.”

greed: Or “covetousness.” The Greek word ple·o·ne·xiʹa literally means “having more” and denotes an insatiable desire to have more. This Greek term is also used at Eph 4:19; 5:3. At Col 3:5, after mentioning “greediness,” Paul adds, “which is idolatry.”

Having gone past all moral sense: The expression renders a Greek word that literally means “having ceased to feel pain.” It is here used figuratively in the sense that someone is ethically or morally insensitive. Such a person has ceased to feel any pangs of conscience or any accountability to God.​—1Ti 4:2.

brazen conduct: Or “shameless conduct.” The Greek word a·selʹgei·a denotes conduct that is a serious violation of God’s laws and that reflects a brazen or boldly contemptuous attitude.​—See Glossary and study note on Ga 5:19.

every sort of uncleanness: The term “uncleanness” (Greek, a·ka·thar·siʹa) is broad in meaning. Here it is used in its figurative meaning, referring to impurity of any kind​—in sexual matters, in speech, in action, and in spiritual relationships. (Compare 1Co 7:14; 2Co 6:17; 1Th 2:3.) It stresses the morally repugnant nature of the wrong conduct or condition. (See study note on Ga 5:19.) Paul notes that such conduct was carried out with greediness. The Greek word ple·o·ne·xiʹa, rendered “greediness,” denotes an insatiable desire to have more. By adding “with greediness,” Paul shows that “uncleanness” may involve various degrees of seriousness.​—See study note on Ro 1:29.

the spiritual man: Lit., “the spiritual (one).” Paul here contrasts the spiritual man with the “physical man” mentioned in the preceding verse. (See study note on 1Co 2:14.) A spiritual person values spiritual matters and is guided by God’s spirit. God is very real to spiritually-minded people, and they strive to “become imitators of God.” (Eph 5:1) They endeavor to obtain God’s view of matters and meet his standards for living. The spiritual person examines, or clearly sees, the wrong course of the physical man.

continue to be made new: The Greek verb is in the present tense, expressing continuous action, which indicates that changing one’s dominant mental attitude is an ongoing process.​—Php 3:12, 13.

in your dominant mental attitude: Or “in the force actuating your mind.” The Greek expression literally means “to the spirit of your mind.” Here “spirit” is used in the sense of an impelling force that causes a person to say and do things in a certain way. (See Glossary, “Spirit.”) So “the spirit of [the] mind” is the force that influences and shapes the thinking of a person, including his mental tendencies, desires, and motivations. Imperfect humans are inclined toward wrong thinking, and that inclination pushes their minds in a physical, materialistic, or fleshly direction. (Ge 8:21; Ec 7:20; Col 1:21; 2:18) When someone wants to become a Christian, he needs “to be made new in [his] dominant mental attitude” so that this impelling force pushes his thoughts in the right direction, that is, in harmony with God’s thoughts. (See study note on 1Co 2:15.) And after becoming a Christian, he needs to “continue to be made new” in his dominant mental attitude by studying the Bible and letting God’s spirit operate in him.

the fruitage of the spirit: Or “what the spirit produces.” The Greek agricultural term kar·posʹ, “fruit; fruitage,” appears frequently in the Scriptures. Here it is used figuratively to refer to qualities that God’s holy spirit, or active force, can produce in humans. (Ga 5:16) Just as a tree bears fruit when it is properly cultivated, so a person produces “the fruitage of the spirit” when he allows the spirit to influence his thinking and actions. (Compare Ps 1:1-3.) Such qualities reflect the personality of Jehovah God, the Source of holy spirit. (Col 3:9, 10) The list of qualities mentioned here is not intended to cover all qualities that holy spirit produces in Christians as its fruitage. (See study note on Ga 5:23.) Together these qualities characterize the new personality. (Eph 4:24) Paul here uses the singular form of the Greek word kar·posʹ, “fruitage.” Bible commentators have noted that this use of the singular form may imply that the desirable qualities specifically mentioned here form a whole; all are important to cultivate, and they cannot exist separate from one another.

continue to be made new: The Greek verb is in the present tense, expressing continuous action, which indicates that changing one’s dominant mental attitude is an ongoing process.​—Php 3:12, 13.

in your dominant mental attitude: Or “in the force actuating your mind.” The Greek expression literally means “to the spirit of your mind.” Here “spirit” is used in the sense of an impelling force that causes a person to say and do things in a certain way. (See Glossary, “Spirit.”) So “the spirit of [the] mind” is the force that influences and shapes the thinking of a person, including his mental tendencies, desires, and motivations. Imperfect humans are inclined toward wrong thinking, and that inclination pushes their minds in a physical, materialistic, or fleshly direction. (Ge 8:21; Ec 7:20; Col 1:21; 2:18) When someone wants to become a Christian, he needs “to be made new in [his] dominant mental attitude” so that this impelling force pushes his thoughts in the right direction, that is, in harmony with God’s thoughts. (See study note on 1Co 2:15.) And after becoming a Christian, he needs to “continue to be made new” in his dominant mental attitude by studying the Bible and letting God’s spirit operate in him.

the new personality: Lit., “the new man.” Along with putting away “the old personality” (lit., “the old man”) with its bad practices (Eph 4:22), a Christian must make a real transformation by putting on “the new personality.” This new personality, which is “created according to God’s will,” reflects, or is an image of, the personality of Jehovah God. (Col 3:9, 10) He wants his worshippers to conform to his image and to reflect his beautiful qualities, such as those listed at Ga 5:22, 23.​—See study notes on Ga 5:22; Eph 4:23.

neighbor: This Greek word for “neighbor” (lit., “the one near”) can include more than just those who live nearby. It can refer to anyone with whom a person interacts.​—Lu 10:29-37; Ro 13:8-10; see study note on Mt 5:43.

neighbor: See study note on Mt 22:39.

with indignation, being thoroughly grieved: Only Mark records Jesus’ reaction when Jesus observed the insensibility of the hearts of the religious leaders on this occasion. (Mt 12:13; Lu 6:10) Peter, himself a man of deep emotion, may have been the source of this vivid description of Jesus’ feelings.​—See “Introduction to Mark.”

Be wrathful: Paul quotes from Ps 4:4, showing that it is not wrong for Christians to feel anger. Jehovah and Jesus both express anger in response to wickedness and injustice, but their anger is always governed by righteousness and perfect judgment. (Eze 38:18, 19; see study note on Mr 3:5.) Christians too may feel righteous anger, but Paul says do not sin. Christians do not allow anger to lead to uncontrolled outbursts, abusive speech, or violence. (Eph 4:31) Ps 4:4 advises God’s servants to express their concerns about the cause of their anger in private prayer to Jehovah.

do not let the sun set while you are still angry: To the Jews, sunset marked the end of one day and the beginning of another. So Paul here warns against letting anger fester from one day to the next. In fact, Jesus warned his disciples not to continue to be wrathful with someone. (Mt 5:22) Prolonged anger may lead to bitterness, grudges, and divisions in personal relationships and within the congregation. (Le 19:18; Ps 36:4; Ga 5:19-21) Paul offers practical counsel to help Christians resolve problems quickly, the same day if possible.​—Ro 12:17-21; Eph 4:2, 3.

Be wrathful: Paul quotes from Ps 4:4, showing that it is not wrong for Christians to feel anger. Jehovah and Jesus both express anger in response to wickedness and injustice, but their anger is always governed by righteousness and perfect judgment. (Eze 38:18, 19; see study note on Mr 3:5.) Christians too may feel righteous anger, but Paul says do not sin. Christians do not allow anger to lead to uncontrolled outbursts, abusive speech, or violence. (Eph 4:31) Ps 4:4 advises God’s servants to express their concerns about the cause of their anger in private prayer to Jehovah.

do not give the Devil an opportunity: This phrase, which may more literally be rendered “neither allow place for the Devil,” adds force to Paul’s warning about the danger of prolonged anger. (See study note on Eph 4:26.) A Christian who allows anger or hostile feelings to fester in his heart might, figuratively speaking, be making room, or allowing a place, for the Devil to occupy. Satan would thereby have an opportunity to influence such a Christian to commit a serious sin. (Ps 37:8) If the Christian allowed prolonged anger to disrupt the unity of the congregation, he may also be serving the Devil’s interests.​—Jas 4:1, 7.

tentmakers: Here the Greek term ske·no·poi·osʹ is used to describe the trade of Paul, Aquila, and Priscilla. Various opinions have been offered as to the exact type of craftsman indicated by this word (whether tentmaker, tapestry weaver, or ropemaker); however, a number of scholars hold that “tentmaker” is the probable meaning. Paul was from Tarsus in Cilicia, an area famous for its goat-hair cloth named cilicium, from which tents were made. (Ac 21:39) Among the Jews of the first century C.E., it was considered honorable for a young man to learn a trade even if he was also to receive a higher education. It is possible, then, that Paul learned to make tents while he was still a youth. The work was not easy, for it is reported that the cilicium was usually stiff and rough and, consequently, difficult to cut and sew.

steal no more: Paul’s words may have had special meaning for the working poor who lived in Ephesus. Some may have found that work was sporadic, seasonal, and not always sufficient to provide for their families, so the temptation to steal may have been strong. Paul here urges Christians to refrain from theft for any reason. Instead, they were to work hard with their hands. (De 5:19; 1Th 4:11) Paul had earlier reminded the Ephesian elders of his own example in working hard. (Ac 20:17, 34; see also study note on Ac 18:3.) His counsel required that Ephesian Christians trust in Christ’s promise that God would care for their material needs.​—Mt 6:25-33.

seasoned with salt: Salt is mentioned several times in the Christian Greek Scriptures, in both a literal and a figurative sense. These occurrences help to explain what Paul means. (See study notes on Mt 5:13; Mr 9:50.) Paul seems to be referring to the ability of salt to enhance the taste of food, add flavor, and act as a preservative. So he is urging Christians to use speech that is “seasoned” to make it palatable as they convey a message that can help to preserve the life of the hearer.

a rotten word: The Greek word for “rotten” can describe putrefied fruit, fish, or meat. (Mt 7:17, 18; 12:33; Lu 6:43) This term vividly portrays unwholesome, abusive, or obscene speech, which a Christian would not use. Instead, he would say “only what is good for building up” and “what is beneficial”​—using words that are “seasoned with salt.”​—Col 4:6 and study note.

that one: Both “that one” and “he” in this verse refer back to “the helper,” mentioned in the preceding verse. (See study note on Joh 16:13.) Jesus used a figure of speech called personification when he spoke of the holy spirit, an impersonal force, as a helper. He said that this helper would “teach,” “bear witness,” ‘give evidence,’ “guide,” “speak,” ‘hear,’ and “receive.” (Joh 14:26; 15:26; 16:7-15) Personification describes something impersonal or inanimate as if it were alive. In this context, the spirit would give the world convincing evidence concerning sin, in that the world’s failure to exercise faith in God’s Son would be exposed. The spirit would also give the world convincing evidence concerning righteousness, in that Jesus’ ascension to heaven proved that he was righteous. The spirit would demonstrate why Satan, “the ruler of this world,” merits adverse judgment. (Joh 16:9-11) The Greek word used here for “to give . . . convincing evidence” is e·legʹkho, which is also rendered “to reprove.”​—1Ti 5:20; Tit 1:9.

that one: Both “that one” and “he” in verses 13 and 14 refer back to “the helper” mentioned at Joh 16:7. Jesus used “the helper” (which is in the masculine gender in Greek) as a personification of the holy spirit, an impersonal force, which is in the neuter gender in Greek.​—See study note on Joh 14:16.

the meaning of the spirit: Or “the mind (thought) of the spirit,” that is, of God’s spirit, or active force. Since God caused his spirit to direct Bible writers to record the thoughts found in the Scriptures, he knows the meaning of those spirit-inspired thoughts. But Paul here shows that as the one who searches the hearts, God even knows what Scriptural thoughts effectively speak for his earthly servants when they are too distressed to know what to pray for. It is as if those spirit-inspired passages were pleading, or interceding, on behalf of God’s holy ones. (Ro 8:26) Using the Greek term for “mind” and the verb rendered “pleading” is another example of God’s spirit being personified in the Scriptures.​—See study note on Joh 14:16.

his seal: In Bible times, a seal was used as a signature to prove ownership, authenticity, or agreement. In the case of spirit-anointed Christians, God has figuratively sealed them by his holy spirit to indicate that they are his possession and that they are in line for heavenly life.​—Eph 1:13, 14.

the token of what is to come: Or “the down payment; the guarantee (pledge) of what is to come.” The three occurrences of the Greek word ar·ra·bonʹ in the Christian Greek Scriptures all deal with God’s anointing of Christians with the spirit, that is, God’s holy spirit, or active force. (2Co 5:5; Eph 1:13, 14) This special operation of holy spirit becomes like a down payment of what is to come. Spirit-anointed Christians are convinced of their hope because of this token that they receive. Their full payment, or reward, includes their putting on an incorruptible heavenly body. (2Co 5:1-5) It also includes receiving the gift of immortality.​—1Co 15:48-54.

do not be grieving God’s holy spirit: The Greek word for “to grieve” could also be translated “to cause sorrow to; to sadden.” Paul uses a figure of speech called personification, saying that the holy spirit, an impersonal force, can be grieved as if it were a person. (Compare study notes on Joh 16:8, 13; Ro 8:27.) God uses his holy spirit to provide guidance and strength to his people. The holy spirit produces good qualities in them, namely, “the fruitage of the spirit.” (Ga 5:22-24) Those who do not appreciate the holy spirit, who resist its working, and who go against the Bible’s spirit-inspired counsel are, in effect, “grieving” it.​—Eph 4:17-29; 5:1-5; Isa 63:10; Ac 7:51.

sealed for a day of releasing by ransom: Anointed Christians are sealed with Jehovah’s holy spirit. The seal signifies that they are God’s possession and are in line for heavenly life.​—See study notes on 2Co 1:22.

become kind: At Eph 4:31, Paul listed a number of negative traits. Then, as a contrast, he here encourages the Christians in Ephesus to display positive qualities, such as kindness. (Col 3:12, 13) The Greek verb rendered “become” could suggest that they needed to make improvements in showing kindness.