Matthew Poole and continuators on Ephesians 4

1 I Therefore the prisoner of the Lord , beseech you, that ye walk worthy of the vocation wherewith ye are called .

Marg. in the Lord, an Hebraism: it is as much as for the Lord, ch. 3.1.

Proceed constantly, and perseveringly in such ways as suit with, and become your calling, 1 Thess. 4.7. and 1 Pet. 1.15. see the like expression, Rom. 16.2. and in the places in the Margin.

Both your general calling whereby ye are called to be Saints, and your particular callings to which ye are severally called, as c. 5 & 6.

Marginal references: Or, in the Lord.; Phil. 1.27. Col. 1.10. 1 Thess. 2.12.

2 With all lowliness and meekness , with long-suffering , forbearing one another in love .

Or Humility; submisness of mind, whereby we esteem others better than our selves, Phil. 2.3. A vertue peculiar to Christians, unknown to Philosophers, see Act. 20.19. Col. 3.12, 13.

Whereby we are not easily provoked; or offended with the infirmities of others: this is opposed to peevishness as the former to pride.

Whereby we bear with greater or repeated injuries, 2 Cor. 6.6.

Or supporting, i. e. bearing with the infirmities, frowardness, or moroseness of others, so as not to cease to love them, and doe them good.

Not out of any carnal affection, or for our own advantage, but out of Love, which is wont to make men patient and long-suffering, 1 Cor. 13.4.

3 Endeavouring to keep the unity of the Spirit in the bond, of peace .

Either unity of mind, or Spiritual unity as being wrought by the Spirit, and then he means that unity he spoke of, ch. 2.14, 15, 16. and 3.6. whereby the mystical Body of Christ.

i. e. In peace as the bond which keeps the Members or parts of the Church together, which by Dissentions are dissipated and scattered. The first step to this unity is Humility, for where that is not, there will be no meekness, nor forbearance, without which Unity cannot be maintained.

4 There is one body , and one Spirit even as ye are called in one hope of your calling.

i. e. The Church of Christ, ch. 1.23. see Col. 3.15.

The self-same Spirit of Christ in that Body by which all the Members live and act, 1 Cor. 12.11, 13.

One Inheritance in Heaven, to the hope of which ye are called, Col. 1.12. Hope for the thing hoped for, as Col. 1.5. see 1 Pet. 1 3, 4.

Marginal references: Rom. 12.5. Chap. 2.16.; 1 Cor. 12.4.

5 One Lord , one faith , one baptism .

Christ, viz as Redeemer, Head and Husband of the Church, to whom by God's appointment she is immediately Subject, 1 Cor. 8.6. Ioh. 13.13. Act. 2.36.

i. e. One object of the Faith of all Believers, viz. the Doctrine of Salvation, which is but one.

Both as to the outward Symbol, and the thing signified by it.

Marginal references: 1 Cor. 12.5.

6 One God and Father of all , who is above all , and through all , and in you all .

God is here taken Personally for the Father, the other two Persons being before mentioned, v. 4.5.

Of all Believers.

Not onely in the excellencies of his Nature, but especially in his Sovereign Dominion over the Church.

By his special Providence through all the Members of the Church.

By Inhabitation, and the conjunction of Believers with him. Though the former two may be applied to God's universal Dominion and Providence over all the Creatures, yet the Apostle speaking of the conjunction of Believers in one Father, they are both to be restrained according to this last Clause.

Marginal references: Mal. 2.10. 1 Cor. 12.6.

7 But unto every one of us is given grace according to the measure of the gift of Christ .

Either by Grace he means Gifts which are not common to all Believers, but proper to some, according to their various functions and places in the Church, Rom. 12.6. 1 Cor. 12.11. Or rather more generally it comprehends also those Graces which are common to all Believers as such, Faith, Hope, Love, Zeal, &c. which though they are of the same kind in all, and have the same object, yet they are received in different degrees and measures.

In that measure in which it pleaseth Christ to give them, who gives to some one gift, to some another; to some one degree of Grace, to some another: all have not the same, but need the help of those that have what they want.

8 Wherefore he saith, When he ascended up on high , he led captivity captive , and gave gifts unto men .

The Psalmist.

Christ, God manifested in the Flesh and then what was spoken by the Psalmist Prophetically in the second Person, is spoken by the Apostle Historically in the third.

Christ ascended up on high after his Death, both as to place, in his humane nature, into Heaven; and chiefly as to his state in his being glorified.

Either led those captive who had taken us captive, or rather led them captive, whom he had taken captive; captivity being here put for captives, as elsewhere poverty for poor, 2 King. 24.14. This Christ did when having conquered sin, death, Satan, he triumphed gloriously over them in his ascension, Col. 2.15. it is spoken with allusion to conquering Princes or Generals, who in their Triumphs had their Captives attending upon their Chariots.

He alludes in this likewise to the custome of Conquerours casting Money among the people that were the Spectatours of their Triumphs, or gave largesses to their Souldiers. Christ upon his Ascension sent the Holy Ghost on the Disciples, Act. 2. and continues ever since, to furnish his Church with Gifts and Graces, see on Psal. 68.18.

Marginal references: Or, [illegible: 1 span].

9 (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? .

The Apostle interprets the Psalmist, and concludes, that David when he foretold Christ's Glorification, or Ascending up to Heaven, did likewise foresee his humiliation and descent to the earth, q. d. when David speaks of God in the Flesh ascending up on high, he doth thereby imply, that he should first descend to the Earth.

Either simply the Earth as the lowest part of the visible World, and so opposed to Heaven from whence he came down, Ioh. 3.13. and 6.33.38, 41, 42, 50, 51. or the Grave and state of the Dead; or both rather, implying the whole of his Humiliation in opposition to his Ascending, taken for the whole of his Exaltation.

10 He that descended is the same that ascended up far above all heavens , that he might fill all things )

He saith not, he that ascended is the same that descended, lest it should be thought that Christ brought his Body with him from Heaven, but on the contrary, he that descended is the same that ascended, to shew that the Son of God did not by his descent become other than what he was, nor the assumption of the Humane nature add any thing to his person, as a Man is not made another person by the cloaths he puts on. Christ Descended without change of place as being God, but Ascended by changing place as Man, yet by communication of properties, whole Christ is said to have Ascended.

All visible Heavens, into the third Heaven or Paradise, Act. 3.21. Heb. 9.24.

All the Members of his Church with Gifts and Graces. This began to be fulfilled▪ Act. 2. and still will be fulfilling to the end of the World, see Ioh. 7.39. and 16.7.

Marginal references: Act. 2.33.; Or, fulfill.

11 And he gave some, apostles ; and some, prophets ; and some, evangelists ; and some, pastours and teachers .

Distributed several gifts (which are spoken of in general, v. 7.) according to his Father's appointment, who is said to set in the Church what Christ is here said to give, 1 Cor. 12.28. Obj. Nothing is here said of Gifts, but onely of Offices. Ans. Christ never gave Offices without suitable furniture: this diversity therefore of Offices includes diversity of respective Gifts.

Extraordinary Officers with an immediate Call, universal Commission, infallibility in Teaching, and power of working Miracles, appointed for the first founding the Christian Church in all parts of the World, Mat. 28.19. Act. 19.6. Obj. The Apostles were appointed by Christ before his Death. Ans. The Apostle here speaks not of Christ's first calling them, but, 1. of his fully supplying them with gifts necessary to the discharge of their Office, which was after his Resurrection, Act. 1.4. Ioh. 7.39. & 2. Of their solemn Inauguration in their Office, by the pouring out of the Holy Ghost upon them in a visible manner, Act. 2.

Extraordinary Officers who did by immediate Revelation Interpret the Scriptures, 1 Cor. 1.4, 5. and not onely such as did foretell things to come, Act. 11.27. & 21.10.

These were likewise extraordinary Officers for the most part chosen by the Apostles as the companions and assistents in Preaching the Word, and planting Churches in the several places where they Travelled. Such were Timothy, Titus, Apollos, Silus, &c.

Either two names of the same Office implying the distant duties of Ruling and Teaching belonging to it, or two distinct Offices but both ordinary, and of standing use in the Church in all times; and then Pastours are they that are fixed to, and preside over particular Churches, with the care both of instructing and ruling them, 1 Thess. 5.12. Heb. 13.17. called elsewhere Elders, and Bishops, Act. 20.28. Phil. 1.1. and 1 Tim. 3.1. Tit. 1.5, 7. and 1 Pet. 5.1, 2. Teachers, they whose work is to teach the Doctrine of Religion, and confute the contrary Errours.

Marginal references: 2 Tim. 4.5.; [illegible: 1 word]. 12.7.

12 For the perfecting of the saints , for the work of the ministry , for the edifying of the body of Christ .

Either for the restoring, and bringing them into right order, who had been as it were, dissipated, and disjointed by sin, or rather the knitting together and compacting them more and more both in nearer union to Christ their Head by Faith, and to their Fellow-members by Love, see 1 Cor. 1.10.

Or for the work of Dispensation, i. e. for dispensing the Word, and all those Ordinances which it appertains to them to dispense, and so it implies their whole work. But there may be a Trajection in the words, and then this Clause is to be read before the former, and the meaning plainly is, for the work of the ministry, which is to perfect the Saints, and Edifie the Body of Christ.

The same in effect as perfecting the Saints, viz. the building up the Church both in bringing in new members to it, and strengthning those that are brought in already, in Faith, and Holiness.

Marginal references: Chap. 1.23. Co[illegible: 1 letter]. 1.24.

13 Till we all come in the unity of the faith , and of the knowledge of the Son of God, unto a perfect man , unto the measure of the stature of the fulness of Christ .

Or meet; All we Believers both Iews and Gentiles (who while in the World not onely are dispersed in several places, but have our several degrees of light and knowledge) meet, or come together in the unity of, &c.

Either that perfect unity whereof Faith is the bond, or rather that perfect uniformity of Faith in which we shall all have the same thoughts and apprehensions of Spiritual things▪ to which as yet, by reason of our remaining darkness we are not arrived.

Or Acknowledgment, i. e. not a bare speculative knowledge, but such as is joined with appropriation, and affection.

He compares the mystical Body of Christ to a Man who hath his several ages and degrees of growth and strength, till he come to the height of both, and then he is a perfect Man, or a Man simply in opposition to a Child, 1 Cor. 13.11. The Church of Christ (expressed by a Man in the singular Number to shew its unity) hath its Infancy, its Childhood, its Youth, and is to have hereafter its perfect Manhood and state of Consistency in the other Life, when being arrived to its full pitch, it shall be past growing.

Either actively, that measure of stature or age which Christ fills up in it, or hath allotted to it, v. 7. or rather passively, that measure which though it do not equal, yet it shall resemble, being perfectly conformed to the fulness of Christ. As in the 12. verse, he shewed the end of Christ's appointing Officers in his Church, so here he shews how long they are to continue, viz. till their work be done, the Saints perfected, which will not be till they all come to the unity of the Faith, &c.

Marginal references: Or, into the unity.; Or, age.

14 That we henceforth be no more children , tossed to and fro , and carried about with every wind of doctrine , by the sleight of men, and cunning craftiness , whereby they lie in wait to deceive.

i. e. Weak in the Faith, unstable in Judgment, Children in Understanding, 1 Cor. 14.20. Such as need teaching, and strengthning, see Rom. 2.20. 1 Cor. 3.1. Heb. 5.13.

Light and unconstant like Ships without ballast, tossed with every wave.

Not onely shaken and staggering as to our Faith, (as in the former Clause) but carried about to errours for want of judgment, by false Doctrines, here compared to violent Winds.

Their Sophistry whereby they easily Seduce those that are unskilfull, as Men easily cheat Children in playing at Dice, from whence this Metaphor is taken.

Their skilfulness in finding out ways of deceiving, whereby they can make any thing of any thing.

Viz. as in Ambush, the word here used, is translated Wiles, ch. 6.11. against which the Apostle would have them fenced with the whole armour of God, and seems to signifie a laying an Ambush, or Assaulting a Man behind his Back; a secret and unseen way of circumventing, a laying wait to draw them that are Weak from the Truth.

Marginal references: Isa. 28.9.; Heb. 13.9.

15 But speaking the truth in love , may grow up into him , in all things, which is the head, even Christ .

Or following the truth in love, q. d. not onely let us not be Seduced by the craftiness of Men, but constantly adhere to, and persevere in the Belief of the Truth, joining Love with it, in which two the sum of Christianity consists; and this will be a means of our growing up, and being no more Children.

This is opposed to being Children: we are not to stand at a stay, but grow to maturity, Heb. 6.1.

In Knowledge, Faith, Love, and all the parts of the New Man.

Our growth must be with respect to Christ our Head, as the end of it; we must grow in our acknowledgment of him, and dependance on him, as he by whom we are influenced, and from whom all our proficiency and strength proceeds; so that whatever encrease we make, must tend not to the magnifying our selves, but exalting our Head.

Marginal references: Zech. 8.16.; Or, being sincere in love.; Chap. 1.22. & 2.21.; Col. 1.18.

16 From whom the whole body fitly joined together , and compacted by that which every joint supplieth , according to the effectual working in the measure of every part , maketh encrease of the body , unto the edifying of it self in love .

Christ the Head, v. 15.

The mystical Body, or Church of Believers, whereof every true Saint is a Member, Rom. 12.4, 5.

Viz. in the right place and order, both in respect of Christ the Head, and of the Members respectively. Some are eyes, some ears, some hands, some feet, 1 Cor. 12.15, 16.

Firmly knit, so as not to be separated.

Or by every joint, or juncture of Administration, i. e. whose Office is to administer Spirits, and nourishment to the Body. Bands are added to joints, Col. 2.19. which signifies the Ligaments by which the joints are tied one to another, aswell as the joints in which they touch. Qu. What are those joints and bands in the mystical Body? Ans. Every thing whereby Believers are joined to Christ, or to each other as Christians; especially the Spirit of Christ, which is the same in the Head, and all the Members: the gifts of the Spirit, chiefly Faith, whereby they are united to Christ; and Love, whereby they are knit to each other: the Sacraments likewise, Church Officers, v. 11. &c.

Either the Power of Christ, who as an Head, influenceth and enliveneth every Member; or the effectual working of every Member, in communicating to others the gifts it hath received.

According to the state, condition, and exigency of every part, nourishment is conveyed to it meet for it; yet more to one, and less to another, according as more is required for one and less for the other, and so to all in their proportion. Or else as each part hath received, so it communicates to others: all have their use and helpfulness to others, but not all alike, or in the same degree.

Either Body here redounds by an Hebraism, and the sense is, the Body (mentioned in the beginning of the verse) maketh encrease of it self, or without that redundancy, encrease of the Body is an encrease meet and convenient for the Body. The Apostle here changeth the Metaphor from that of a Body to this of an House, but to the same sense, and shews the end of this nourishment they ministred from one Member to another, viz. not its own private good, but the good of the whole Body, for the benefit of which each part receives its gifts from Christ the Head.

Either by the Offices of love; or it denotes the impulsive cause, whereby the members are moved thus to promote the common increase of the body, viz. Love to the Head and each other.

17 This I say therefore and testifie in the Lord , that ye henceforth walk not as other Gentiles walk in the vanity of their mind .

I beseech or adjure you by the Lord, see the like, Rom. 12.1. Phil. 2.1.

Their minds themselves, and understandings, the highest and noblest faculties in them, being conversant about things empty, transient, and unprofitable, and which deceive their expectations, and therefore vain, viz. their Idols, their Worldly enjoyments, &c.

Marginal references: 1 Pet. 4.3.; Rom. 1.21.

18 Having the understanding darkned , being alienated from the life of God , through the ignorance that is in them , because of the blindness of their heart .

The mind as reasoning and discoursing, and so their ratiocinations, and discourses themselves.

As to Spiritual things.

Not onely strangers to it, (for so are those Creatures which are not capable of it) but estranged from it; implying, that in Adam originally they were not so.

A Spiritual life; that life which God commands, and approves, and whereby God lives in Believers, and they live in him, Gal. 2.19, 20. and that both as to the principle of life, and the operations of it.

That ignorance which is naturally in them is the cause of their alienation from the Life of God, which begins in light, and knowledge.

Or rather hardness: the Gr. word signifies a cal[illegible: 3 letters], or braw[illegible: 1 letter]iness in the flesh, which is usual in the hands of Labourers. Either this is set down as another cause of their estrangement from the Life of God, or as the cause of their ignorance, which though in part it be natural to them, yet is encreased to farther degrees by their own hardness and obstinacy, shutting their eyes voluntarily against the light.

Marginal references: Chap. 2.12.; Rom. 1.24.; Or, hardness of their hearts.

19 Who being past feeling , have given themselves over unto lasciviousness , to work all uncleanness with greediness ▪

Having lost all sense and conscience of Sin. An higher degree or effect of the hardness before mentioned, 1 Tim. 4.2.

Voluntarily yielded themselves up to the power of their own sensuality and lasciviousness, so as to be commanded by it, without resisting it.

Not onely to burn with inward lusts, but to fulfill them in the outward acts.

All sorts of uncleanness, even the most monstrous, Rom. 1.24, 26, 27. 1 Cor. 6.9. and Gal. 5.19.

Either with covetousness, and then it respects those that prostituted themselves for gain: or rather with an unsuitable desire of still going on in their filthiness.

20 But ye have not so learned Christ .

So as to walk as other Gentiles walk, in the vanity of your minds, &c.

The Doctrine of Christ, or Rule of Life prescribed by him.

21 If so be that ye have heard him , and have been taught by him , as the truth is in Jesus .

Either heard Christ speaking to you in the Gospel, Heb. 12.25. and then the sense will be the same as in the following Clause: or heard him Preached to you, and then it may refer to the outward hearing of the word.

Or Taught in him: in for by, as Col. 1.16. Heb. 1.2. and then this relates to the power of the word, and the impression made by it upon the heart, q. d. if ye have not onely heard of him by the hearing of the Ear, but have been effectually taught by the Spirit to know him, and receive his Doctrine, Isa. 54.13. Ioh. 6.45.

As it really is, and hath been taught by Christ himself both in his Doctrine and Example, viz. What is the true way of a Christian's living, as in the following verses, see Ioh. 17.17. Tit. 1.1.

22 That ye put off concerning the former conversation the old man , which is corrupt according to the deceitfull lusts .

An usual Metaphor taken from Garments; (implying a total abandoning, and casting away, like a Garment not to be put on again) it is opposed to putting on, v. 24. and is the same as Mortifying, Col. 3.5. Crucifying, Gal. 6.14.

The former Heathenish life and manners, ch. 2.2. He shews how they should put off their Old Man. viz. by relinquishing their old manners; the [illegible: 1 letter]ame as putting off the Old Man with his deeds, Col. 3.9.

The pravity of nature, or nature as depraved.

Or which corrupteth, i. e. tends to destruction, Gal. 6.8. or which daily grows worse and more corrupt by the fulfilling of its lusts.

i. e. Which draw away and entice men, Iam. 1.14. or which put on a shew and semblance of some good, or promise pleasure and happiness, but lurch mens hopes, and make them more miserable.

Marginal references: Col. 2.11. 1 Pet. 2.1.; 1 Pet. 4.3.; Rom. 6.6.

23 And be renewed in the spirit of your mind .

Viz. more and more, being already renewed in part

i. e. In your mind which is a Spirit, see 1 Thess. 5.23. and 2 Tim. 4.22. He means the superiour powers of the Soul where Regeneration begins, and which the Philosophers magnified so much, and thought so pure.

Marginal references: Rom. 12.2.

24 And that ye put on the new man , which after God s is created in righteousness , and true holiness.

The same Metaphor of a Garment as before, to shew the intimateness of the New Man with us, and its being an ornament to us.

i. e. A new disposition or constitution of the whole man, called the New Creature, 2 Cor. 5.17. and a Divine Nature, 2 Pet. 1.4. After God's Image.

Either Righteousness may relate to the second table, and Holiness to the first, and so both contain our Duty to Man, and to God; or Righteousness may imply that divine principle in us, whereby we perform our whole Duty to God, and the Creature; and Holiness that which denieth all mixture of corruption in our Duty to God and Man.

Sincere and Sound. As Righteousness and Holiness are opposed to lusts, v. 22. so true here, to deceitfull there.

Marginal references: Rom. 6.4. Col. 3.10.; Or, holiness of truth.

25 Wherefore putting away lying , speak every man truth with his neighbour; for we are members one of another .

All fraudulency, and dissimulation and whatever is contrary to truth.

Not onely speak as things are, but act sincerely and candidly.

i. e. To or for one another, and therefore must be helpfull to each other.

Marginal references: Zach. 8.16.; Rom. 12.5.

26 Be ye angry and sin not: let not the sun go down upon your wrath .

By way of Concession rather than by way of Command, q. d. if the case be such tha[illegible: 1 letter] ye must be angry, yet see it be without sin.

If your anger is excessive (for so this word signifies, being different from the former) yet let it not be lasting; be reconciled e'er the Sun go down.

Marginal references: Psal. 4.4. & 37.8.

27 Neither give place to the Devil .

Do not give advantage to the Devil to possess your hearts, and put you upon more▪ and greater evils, see Luk. 22.3. Ioh. 13.27. Act. 5.3.

Marginal references: Jam. 4.7. 1 Pet. 5.9.

28 Let him that stole, steal no more ; but rather let him labour e, working with his hands the thing which is good , that he may have to give to him that needeth .

Stealing is understood largely for seeking our own gain by any way defrauding others, whether by taking away, or unjustly detaining what is theirs. i. e. Diligently and Industriously, as the word imports. Idleness is condemned as tending to Theft.

As the onely instrument by which most Arts and Trades are exercised.

Not in any unlawfull way, but in an honest calling.

That he may have not onely whereupon to live, and prevent stealing, but wherewith to help those that want, Luk. 21.2.

Marginal references: Act. 20.35. 1 Thess. 4.11. [illegible: 1 letter] Thess. 3.8, 11, 12.; Or, distri [illegible: 4 letters].

29 Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying that it may minister grace to the hearers .

Unprofitable, unsavoury, not seasoned with the salt of prudence, Col. 4.6. see Mark. 9.50.

Gr. to the edification of use, by an Hypallage for, to the use of edifying, (as our Translators render it) implying, that the great use of Speech is to Edifie those with whom we converse. But the same word translated use, signifies likewise profit, and necessity, and by an Hebraism this (as the latter Substantive) may be instead of an Adjective, and the words translated, to usefull, or profitable edifying, or (according to the Marginal reading) to edifie profitably, with little difference of sense from the former: or to necessary edifying, and then it respects the condition and necessities of the Hearers, to which our discourse must be suited by way of instruction, reprehension, exhortation, or consolation as their case requires.

By which some grace may be communicated to, or encreased in them by instruction, reprehension, exhortation, &c.

Marginal references: Chap. 5.4.; Or, to edifie profitably.

30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption .

Viz. by corrupt Communication. The Spirit is said to be grieved when any thing is done by us, which were he capable of such passions, might be matter of grief to him, or when we so offend him as to make him withdraw his comfortable presence from us, see Isa. 63.10.

Set apart or marked for, and secured unto the day of redemption, see ch. 1.14. 2 Cor. 1.22. so Ezek. 9.4. they are marked that are to be delivered; and Rev. 7. the Servants of God are sealed that were to escape the following plagues, v. 3.

i. e. Full and final Salvation at the Resurrection, see Luk. 21.28. Rom. 8.23.

Marginal references: Isa. 7.13.; Chap. 1.13.

31 Let all bitterness, and wrath, and anger , and clamour , and evil speaking be put away from you, with all malice .

These all seem to relate to the inward affection, as the two following to the effects of it in the words. Bitterness may imply a secret lurking displeasure at another, or rather a confirmed and permanent one; Wrath the first boyling up of the passion, which affects the body in the commotion of the Bloud and Spirits; and Anger a greater height and paroxysm of the same passion, or an eager desire of revenge, see Col. 3.8.

Such inordinate loudness as Men in anger are wont to break out into in their words.

Either with respect to God, or Man, though the latter seems particularly meant here, railing, reviling, reproaching, &c. the ordinary effects of immoderate anger.

Maliciousness, or malignity of heart, in opposition to kindness and tenderness, v. l. see Rom. 1.29. 1 Cor. 5.8. and 14.20. Tit. 3.3.

32 And be ye kind one to another, tender-hearted , forgiving one another, even as God for Christ's sake hath forgiven you .

Sweet, amiable, facile in words and conversation, Luk. 6.35.

Mercifull, quickly moved to compassion: so we have bowels of mercies, Col. 3.12.

Be placable, and ready to forgive, therein resembling God, who for Christ's sake hath forgiven you more than you can forgive to one another.

Marginal references: 2 Cor. [illegible: 2 letters].10.; Mat. 6.14. Mark 11.25.