Neither give place to the devil.
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EXPOSITORY (ENGLISH BIBLE)Neither give place (i.e., scope) to the devil.—The name “Devil” is used by St. Paul only in his later Epistles (see Ephesians 6:11; 1Timothy 3:6-7; 1Timothy 6:9; 2Timothy 2:26; Titus 2:3); in the earlier Epistles (Romans 16:20; 1Corinthians 5:5; 1Corinthians 7:5; 2Corinthians 2:11; 2Corinthians 11:14, 2Co_12:7; 1Thessalonians 2:18; 2Thessalonians 2:9) we have the name “Satan,” which is also found, less frequently, in the later also (1Timothy 1:20; 1Timothy 5:15). The latter name simply describes him as “the enemy “; the former describes one method of his enmity (as “the Tempter” another), for it signifies “one who sets at variance,” man with God, and man with man. Since this fiendish work is mostly contemplated as wrought by slander, the name is commonly taken to mean “the slanderer;” and when applied to human beings (as in 1Timothy 3:11; 2Timothy 3:3; Titus 2:3) it seems to convey some such meaning. But here the original sense suits the distinctive idea of the passage. In accordance with the general principle noted above, excess of wrath is forbidden, as giving opportunity to the enemy, who desires to break up unity, and “set at variance” those who should be one in Jesus Christ.Luke 22:3 John 13:27 Acts 5:3. Neither give place to the devil.
EXEGETICAL (ORIGINAL LANGUAGES)Ephesians 4:27. μήτε δίδοτε τόπον τῷ διαβόλῳ: neither give place to the devil. The μήτε of the TR is supported by cursives and certain Fathers, but must be displaced by μηδέ, for which the evidence is overwhelming (     , etc.). μήτε properly used would have required μήτε, not μή, in the previous prohibition. μηδέ on the other hand is grammatically correct as it adds a new negative clause, = “also do not,” “nor yet” (Hartung, Partikl., i., p. 210; Buttm., Gram. of N. T. Greek, p. 366; Jelf, Greek Gram., § 776). τόπον, = room, opportunity; cf. Romans 12:19. διάβολος is not = calumniator (Luth., etc.), as if the reference were to heathen slanderers of Christians (Erasm.), but = the devil, the word having always that sense in the NT when used as a noun (in 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3 it is probably an adject.); cf. Matthew 4:1; Matthew 4:5; Matthew 13:39; Matthew 25:41, etc. It has that sense again in 1 Timothy 3:6. The more personal name Σατανᾶς occurs more frequently in the Pauline writings, while it is used only once in John’s Gospel (John 13:27) and never in his Epistles. On the other hand διάβολος is strange to Mark.
 Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
 Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
 Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
 Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.
 Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.
 Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.27. give place to the devil] The rendering suggested by some, “to the calumniator,” the heathen or Jewish slanderer, is quite untenable, in view of St Paul’s use elsewhere of the word diabolos (lit., “Accuser”) for the great Enemy.
“Give place”:—as to one who would fain intrude at a half-open door, intent on occupying the house. Personal anger gives just such a point d’appui to the Spirit of pride and hatred. “Wherever the devil finds a heart shut, he finds a door open” (Monod). And this is true not of individuals only, but of the Church and its life.Ephesians 4:27. Μήτε, Neither) Place is given to the devil by persisting in anger, especially during the night; comp. [the Rulers] of the darkness, ch. Ephesians 6:12.—μήτε is used as ΚΑῚ ΜῊ, Ephesians 4:30.
 This reference also implies that Beng. takes the night, during which anger is retained, as figurative of the darkness over which the devil is prince. This does not exclude the literal sense. The literal keeping of anger during the night is typical of spiritual giving place to the devil, the ruler of darkness.—ED.Verse 27. - Neither give place to the devil. Place or room, opportunity and scope for acting in and through you. There seems no special reference to the last exhortation, but as that demands a special act of vigilance and self-control, so the activity of the devil demands vigilance and self-control on all occasions, and especially on those on which the devil is most apt to try to get a foothold. The reference to the devil is not a figure, but an obvious recognition of his personality, and of the liability of all Christians to fall under his influence.
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