for the perfecting of the saints, to the work of serving, to the building up of the body of Christ, 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, 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; but speaking truth in love, we may grow up in all things into him who is the head, Christ, 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.
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Ephesians 4:12-16 sits inside this longer paragraph.
He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; for the perfecting of the saints, to the work of serving, to the building up of the body of Christ, 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, 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; but speaking truth in love, we may grow up in all things into him who is the head, Christ, 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.
Parallel Translations
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for the perfecting of the saints, to the work of serving, to the building up of the body of Christ,
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,
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;
but speaking truth in love, we may grow up in all things into him who is the head, Christ,
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.
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that the sainctes might have all thinges necessarie to worke and minister with all to the edifyinge of the body of christ
tyll we every one (in the vnitie of fayth and knowledge of the sonne of god) growe vp vnto a parfayte man after the measure of age of the fulnes of Christ.
That we hence forth be no moare chyldren wauerynge and caryed with every wynde of doctryne by the wylynes of men and craftynes wherby they laye a wayte for vs to deceave vs.
But let vs folowe the trueth in loue and in all thynges growe in him which is the heed that ys to saye Christ
in whom all the body ys coupled and knet togedder in every ioynt wherwith one ministreth to another (accordinge to the operacion as every parte hath his measure) and increaseth the body vnto the edyfyinge of it silfe in love.
Show all 3 translations
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For the repairing of the Saintes, for the woorke of the ministerie, and for the edification of the bodie of Christ,
Till we all meete together (in the vnitie of faith and that acknowledging of the Sonne of God) vnto a perfite man, and vnto the measure of the age of the fulnesse of Christ,
That we henceforth be no more children, wauering and caried about with euery winde of doctrine, by the deceit of men, and with craftines, whereby they lay in wait to deceiue.
But let vs folowe the truth in loue, and in all things, grow vp into him, which is the head, that is, Christ.
By whome al the body being coupled and knit together by euery ioynt, for ye furniture therof (according to the effectual power, which is in the measure of euery part) receiueth increase of the body, vnto the edifying of itselfe in loue.
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Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (151)
- 1 John 3:18 (v15) My little children, let’s not love in word only, or with the tongue only, but in deed and truth.
- Colossians 2:19 (v16) and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with…
- Hebrews 13:9 (v14) Don’t be carried away by various and strange teachings, for it is good that the heart be established by grace, not by food, through which…
- Ephesians 4:25 (v15) Therefore putting away falsehood, speak truth each one with his neighbor. For we are members of one another.
- Zechariah 8:16 (v15) These are the things that you shall do: speak every man the truth with his neighbor. Execute the judgment of truth and peace in your gates,
Show all 100 cross-references
- Romans 16:17-18 (v14) Now I beg you, brothers, look out for those who are causing the divisions and occasions of stumbling, contrary to the doctrine which you…
- 1 Corinthians 14:20 (vv13–14) Brothers, don’t be children in thoughts, yet in malice be babies, but in thoughts be mature.
- Colossians 1:28 (vv12–13) We proclaim him, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus;
- John 15:5 (v16) I am the vine. You are the branches. He who remains in me and I in him bears much fruit, for apart from me you can do nothing.
- 1 Peter 1:22 (vv15–16) Seeing you have purified your souls in your obedience to the truth through the Spirit in sincere brotherly affection, love one another from…
- 2 Peter 3:18 (vv13, 15) But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and forever. Amen.
- 1 Thessalonians 5:11-14 (v12) Therefore exhort one another, and build each other up, even as you also do. But we beg you, brothers, to know those who labor among you,…
- 1 John 4:1 (v14) Beloved, don’t believe every spirit, but test the spirits, whether they are of God, because many false prophets have gone out into the…
- 1 Peter 2:2 (v15) as newborn babies, long for the pure milk of the Word, that with it you may grow,
- Colossians 2:2 (vv13, 16) that their hearts may be comforted, they being knit together in love, and gaining all riches of the full assurance of understanding, that…
- Romans 12:9 (v15) Let love be without hypocrisy. Abhor that which is evil. Cling to that which is good.
- Ephesians 1:22 (v15) He put all things in subjection under his feet, and gave him to be head over all things for the assembly,
- Ephesians 4:16 (v12) from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each…
- Hebrews 5:12-14 (v14) For although by this time you should be teachers, you again need to have someone teach you the rudiments of the first principles of the…
- James 1:6 (v14) But let him ask in faith, without any doubting, for he who doubts is like a wave of the sea, driven by the wind and tossed.
- 2 Corinthians 2:17 (v14) For we are not as so many, peddling the word of God. But as of sincerity, but as of God, in the sight of God, we speak in Christ.
- Ephesians 2:21 (v15) in whom the whole building, fitted together, grows into a holy temple in the Lord;
- John 17:21 (v13) that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that…
- Psalms 32:2 (v15) Blessed is the man to whom Yahweh doesn’t impute iniquity, in whose spirit there is no deceit.
- John 1:47 (v15) Jesus saw Nathanael coming to him, and said about him, “Behold, an Israelite indeed, in whom is no deceit!”
- 1 Corinthians 12:27 (v12) Now you are the body of Christ, and members individually.
- Ephesians 6:11 (v14) Put on the whole armor of God, that you may be able to stand against the wiles of the devil.
- Ephesians 4:12 (vv13, 16) for the perfecting of the saints, to the work of serving, to the building up of the body of Christ,
- 1 Corinthians 13:13–14:1 (v16) But now faith, hope, and love remain—these three. The greatest of these is love. Follow after love and earnestly desire spiritual gifts,…
- Colossians 2:4-8 (v14) Now I say this that no one may delude you with persuasiveness of speech. For though I am absent in the flesh, yet I am with you in the…
- 2 Peter 2:1-3 (v14) But false prophets also arose among the people, as false teachers will also be among you, who will secretly bring in destructive heresies,…
- 2 Corinthians 4:2 (vv14–15) But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully, but by the…
- Judges 16:15 (v15) She said to him, “How can you say, ‘I love you,’ when your heart is not with me? You have mocked me these three times, and have not told me…
- Ephesians 4:15 (v16) but speaking truth in love, we may grow up in all things into him who is the head, Christ,
- Ephesians 5:23 (v15) For the husband is the head of the wife, as Christ also is the head of the assembly, being himself the savior of the body.
- Colossians 1:18-19 (v15) He is the head of the body, the assembly, who is the beginning, the firstborn from the dead, that in all things he might have the…
- Malachi 4:2 (v15) But to you who fear my name shall the sun of righteousness arise with healing in its wings. You will go out, and leap like calves of the…
- Matthew 24:24 (v14) For there will arise false christs, and false prophets, and they will show great signs and wonders, so as to lead astray, if possible, even…
- 2 Corinthians 8:8 (v15) I speak not by way of commandment, but as proving through the earnestness of others the sincerity also of your love.
- Ephesians 4:3 (v13) being eager to keep the unity of the Spirit in the bond of peace.
- Ephesians 4:5 (v13) one Lord, one faith, one baptism,
- 2 Timothy 4:3 (v14) For the time will come when they will not listen to the sound doctrine, but having itching ears, will heap up for themselves teachers after…
- Romans 15:14 (v12) I myself am also persuaded about you, my brothers, that you yourselves are full of goodness, filled with all knowledge, able also to…
- Romans 14:19 (v12) So then, let’s follow after things which make for peace, and things by which we may build one another up.
- 1 Corinthians 14:4-5 (v12) He who speaks in another language edifies himself, but he who prophesies edifies the assembly. Now I desire to have you all speak with…
- 1 Timothy 4:6-7 (v14) If you instruct the brothers of these things, you will be a good servant of Christ Jesus, nourished in the words of the faith, and of the…
- Hebrews 5:14 (v13) But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil.
- Jeremiah 32:38-39 (v13) Then they will be my people, and I will be their God. I will give them one heart and one way, that they may fear me forever, for their…
- Hosea 14:5-7 (v15) I will be like the dew to Israel. He will blossom like the lily, and send down his roots like Lebanon. His branches will spread, and his…
- 1 Corinthians 14:26 (v12) What is it then, brothers? When you come together, each one of you has a psalm, has a teaching, has a revelation, has another language, or…
- Galatians 3:1 (v14) Foolish Galatians, who has bewitched you not to obey the truth, before whose eyes Jesus Christ was openly portrayed among you as crucified?
- Philippians 1:9 (v16) This I pray, that your love may abound yet more and more in knowledge and all discernment,
- Philippians 3:8 (v13) Yes most certainly, and I count all things to be a loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered…
- 1 Thessalonians 2:13 (v16) For this cause we also thank God without ceasing, that when you received from us the word of the message of God, you accepted it not as the…
- 1 Timothy 1:5 (v16) but the goal of this command is love, out of a pure heart and a good conscience and sincere faith,
- 2 Timothy 3:13 (v14) But evil men and impostors will grow worse and worse, deceiving and being deceived.
- James 2:15-16 (v15) And if a brother or sister is naked and in lack of daily food, and one of you tells them, “Go in peace. Be warmed and filled;” yet you…
- Zechariah 14:9 (v13) Yahweh will be King over all the earth. In that day Yahweh will be one, and his name one.
- Matthew 24:11 (v14) Many false prophets will arise, and will lead many astray.
- Acts 20:30-31 (v14) Men will arise from among your own selves, speaking perverse things, to draw away the disciples after them. Therefore watch, remembering…
- 1 Corinthians 12:12-28 (v16) For as the body is one, and has many members, and all the members of the body, being many, are one body; so also is Christ. For in one…
- 1 Corinthians 14:12 (v12) So also you, since you are zealous for spiritual gifts, seek that you may abound to the building up of the assembly.
- 2 Corinthians 11:13-15 (v14) For such men are false apostles, deceitful workers, masquerading as Christ’s apostles. And no wonder, for even Satan masquerades as an…
- Ephesians 3:17 (v16) that Christ may dwell in your hearts through faith, to the end that you, being rooted and grounded in love,
- 1 Thessalonians 4:9-10 (v16) But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another, for indeed…
- 1 Timothy 1:12 (v12) I thank him who enabled me, Christ Jesus our Lord, because he counted me faithful, appointing me to service;
- 2 Timothy 3:6-9 (v14) For some of these are people who creep into houses and take captive gullible women loaded down with sins, led away by various lusts, always…
- 1 John 4:16 (v16) We know and have believed the love which God has for us. God is love, and he who remains in love remains in God, and God remains in him.
- Jude 1:12 (v14) These are hidden rocky reefs in your love feasts when they feast with you, shepherds who without fear feed themselves; clouds without…
- Ephesians 1:23 (vv12–13) which is his body, the fullness of him who fills all in all.
- Psalms 139:15-16 (v16) My frame wasn’t hidden from you, when I was made in secret, woven together in the depths of the earth. Your eyes saw my body. In your book…
- Isaiah 28:9 (v14) Whom will he teach knowledge? To whom will he explain the message? Those who are weaned from the milk, and drawn from the breasts?
- Acts 4:32 (v13) The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was…
- Galatians 5:13-14 (v16) For you, brothers, were called for freedom. Only don’t use your freedom for gain to the flesh, but through love be servants to one another.…
- Galatians 5:22 (v16) But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith,
- Ephesians 1:4 (v16) even as he chose us in him before the foundation of the world, that we would be holy and without defect before him in love,
- Ephesians 3:7 (v16) of which I was made a servant according to the gift of that grace of God which was given me according to the working of his power.
- 1 John 2:26 (v14) These things I have written to you concerning those who would lead you astray.
- Revelation 19:20 (v14) The beast was taken, and with him the false prophet who worked the signs in his sight, with which he deceived those who had received the…
- Job 10:10-11 (v16) Haven’t you poured me out like milk, and curdled me like cheese? You have clothed me with skin and flesh, and knit me together with bones…
- Zephaniah 3:9 (v13) For then I will purify the lips of the peoples, that they may all call on Yahweh’s name, to serve him shoulder to shoulder.
- Luke 22:32 (v12) but I prayed for you, that your faith wouldn’t fail. You, when once you have turned again, establish your brothers.”
- Acts 14:22-23 (v12) strengthening the souls of the disciples, exhorting them to continue in the faith, and that through many afflictions we must enter into…
- 1 Corinthians 13:4-9 (v16) Love is patient and is kind. Love doesn’t envy. Love doesn’t brag, is not proud, doesn’t behave itself inappropriately, doesn’t seek its…
- 2 Corinthians 5:18 (v12) But all things are of God, who reconciled us to himself through Jesus Christ, and gave to us the ministry of reconciliation;
- Galatians 1:6-7 (v14) I marvel that you are so quickly deserting him who called you in the grace of Christ to a different “good news”, but there isn’t another…
- 1 Thessalonians 1:3 (v16) remembering without ceasing your work of faith and labor of love and perseverance of hope in our Lord Jesus Christ, before our God and…
- 1 Thessalonians 3:12 (v16) May the Lord make you to increase and abound in love toward one another, and toward all men, even as we also do toward you,
- 2 Thessalonians 1:3 (v16) We are bound to always give thanks to God for you, brothers, even as it is appropriate, because your faith grows exceedingly, and the love…
- Hebrews 6:1 (v12) Therefore leaving the teaching of the first principles of Christ, let’s press on to perfection—not laying again a foundation of repentance…
- Matthew 11:7 (v14) As these went their way, Jesus began to say to the multitudes concerning John, “What did you go out into the wilderness to see? A reed…
- Acts 9:31 (v12) So the assemblies throughout all Judea, Galilee, and Samaria had peace, and were built up. They were multiplied, walking in the fear of the…
- 1 Corinthians 4:1-2 (v12) So let a man think of us as Christ’s servants, and stewards of God’s mysteries. Here, moreover, it is required of stewards that they be…
- 2 Corinthians 4:1 (v12) Therefore seeing we have this ministry, even as we obtained mercy, we don’t faint.
- 2 Corinthians 6:3 (v12) We give no occasion of stumbling in anything, that our service may not be blamed,
- 2 Corinthians 11:3-4 (v14) But I am afraid that somehow, as the serpent deceived Eve in his craftiness, so your minds might be corrupted from the simplicity that is…
- Galatians 5:6 (v16) For in Christ Jesus neither circumcision amounts to anything, nor uncircumcision, but faith working through love.
- Philippians 2:1-3 (v13) If therefore there is any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and…
- 2 Timothy 2:17-18 (v14) and those words will consume like gangrene, of whom is Hymenaeus and Philetus: men who have erred concerning the truth, saying that the…
- Hebrews 13:17 (v12) Obey your leaders and submit to them, for they watch on behalf of your souls, as those who will give account, that they may do this with…
100 distinct cross-references across this passage (151 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (26 sources)
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John Calvin 1540 · Public Domain On vv12–16 12. For the renewing of the saints. In this…
12. For the renewing of the saints. In this version I follow Erasmus, not because I prefer his view, but to allow the reader an opportunity of comparing his version with the Vulgate and with mine, and then choosing for himself. The old translation was, (ad consummationem,) for the completeness. The Greek word employed by Paul is καταρτισμός, which signifies literally the adaptation of things possessing symmetry and proportion; just as, in the human body, the members are united in a proper and regular manner; so that the word comes to signify perfection. But as Paul intended to express here a just and orderly arrangement, I prefer the word (constitutio) settlement or constitution, taking it in that sense in which a commonwealth, or kingdom, or province, is said to be settled, when confusion gives place to the regular administration of law.
For the work of the ministry. God might himself have performed this work, if he had chosen; but he has committed it to the ministry of men. This is intended to anticipate an objection. “Cannot the church be constituted and properly arranged, without the instrumentality of men?” Paul asserts that a ministry is required, because such is the will of God.
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For the edifying of the body of Christ. This is the same thing with what he had formerly denominated the settlement or perfecting of the saints. Our true completeness and perfection consist in our being united in the one body of Christ. No language more highly commendatory of the ministry of the word could have been employed, than to ascribe to it this effect. What is more excellent than to produce the true and complete perfection of the church? And yet this work, so admirable and divine, is here declared by the apostle to be accomplished by the external ministry of the word. That those who neglect this instrument should hope to become perfect in Christ is utter madness. Yet such are the fanatics, on the one hand, who pretend to be favored with secret revelations of the Spirit, — and proud men, on the other, who imagine that to them the private reading of the Scriptures is enough, and that they have no need of the ordinary ministry of the church.
If the edification of the church proceeds from Christ alone, he has surely a right to prescribe in what manner it shall be edified. But Paul expressly states, that, according to the command of Christ, no real union or perfection is attained, but by the outward preaching. We must allow ourselves to be ruled and taught by men. This is the universal rule, which extends equally to the highest and to the lowest. The church is the common mother of all the godly, which bears, nourishes, and brings up children to God, kings and peasants alike; and this is done by the ministry. Those who neglect or despise this order choose to be wiser than Christ. Woe to the pride of such men! It is, no doubt, a thing in itself possible that divine influence alone should make us perfect without human assistance. But the present inquiry is not what the power of God can accomplish, but what is the will of God and the appointment of Christ. In employing human instruments for accomplishing their salvation, God has conferred on men no ordinary favor. Nor can any exercise be found better adapted to promote unity than to gather around the common doctrine — the standard of our General.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv12–16 He showeth the end of Ecclesiastical functions, to wit,…
He showeth the end of Ecclesiastical functions, to wit, that by the ministry of men all the Saints may so grow up together, that they may make one mystical body of Christ.
The Church.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv12–16 12 For the perfecting of the saints, for the…
12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
Ver. 12. For the perfecting of the saints] καταρτισμον, for the jointing of them whom the devil hath dislocated.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv12–16 For the perfecting of the saints; either for the…
For the perfecting of the saints; 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 1Co 1:10.
For the work of the ministry; 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:
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For the work of the ministry, which is to perfect the saints, and edify the body of Christ.
For the edifying of 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 strengthening those that are brought in already, in faith and holiness.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv14–15 St. Paul, in these words, declares one special end…
St. Paul, in these words, declares one special end for which the ministry of the word was instituted and appointed, namely, to preserve from error and seduction, to prevent instability of mind, and unsettledness of judgment, and to confirm persons in fundamental truths, that we henceforth be no more children, tossed to and fro, & c.
Observe here, 1. The name which St. Paul gives to unstable persons and unsettled professors: he calls them children, not in regard of age, but in respect of knowledge and understanding: children, is a word that denotes imperfection and weakness, instability and ungroundedness in knowledge.
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Observe, 2. How the unsteadiness of these professors is expressed by a double metaphor; the former is drawn from a wave of the sea, they are tossed to and fro; the latter is drawn from a light cloud hovering in the air, carried about from place to place: neither wave nor cloud have any constancy, but are both moving if the least wind be stirring.
Observe, 3. The cause of this instability; every wind of doctrine; professors that have no solid principles every wind of doctrine has power over them to drive them to and fro, every teacher can cast them into what mould he pleases, and blow them, like glasses, into this or that shape, at the pleasure of his breath. But why wind of doctrine? Because there is no solidity in it, but being wind in the preacher, it breeds but wind in the hearer, because of its variety and novelty, and because of its prevalency over unstaid men. How suddenly sometimes is a family, a town, yea, a whole country, leavened with a particular error!
Observe, 4. The characters of those imposters and seducers that do thus unsettle and unhinge men, they use sleight; a metaphor taken from gamesters, who with art and sleight of hand can cog the dice, and win the game. Seducers cheat with false doctrines, as gamesters do with false dice. Cunning craftiness; the word signifies the subtility and deep policy of the old serpent; implying that seducers are old and cunning gamesters, skillful to deceive: they lie in wait to deceive; the word signifies an ambushment, or stratagem of war, implying that all seducers’ sleight and craftiness is to this very end and purpose, that they may entrap and catch men within the ambush of their impostures.
From the whole learn, That seducers and false teachers are craftsmasters of sleight and subtilty, and stratagems of deceit; they have artifices, ways and methods, to take men unawares, and to make merchandise of the people: they wrest and rack the scriptures to make them speak what they please, not what the Holy Ghost intended.
If all this art fails, their last advice is, to recommend their doctrines upon some private pretended revelation and uncommon impulse of the Holy Spirit: by all which methods they lie in wait to deceive.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv12–16 For the perfecting of the saints, The chosen ones,…
For the perfecting of the saints, The chosen ones, whom God has sanctified or set apart for himself in eternal election: the ministry of the word is designed for the completing the number of these in the effectual calling; and for the perfecting of the whole body of the church, by gathering in all that belong to it, and of every particular saint, who is regenerated and sanctified by the Spirit of God: for the best of saints are imperfect; for though there is a perfection in them, as that designs sincerity, in opposition to hypocrisy, and as it may be taken comparatively with respect to what others are, or they themselves were; and though there is a perfection of parts of the new man in them, yet not of degrees; and though there is a complete perfection in Christ, yet not in themselves, their sanctification is imperfect, as their faith, knowledge, love, &c. sin is in them, and committed by them, and they continually want supplies of grace; and the best of them are sensible of their imperfection, and own it: now the ministration of the word is a means of carrying on the work of grace in them unto perfection, or "for the restoring or joining in of the saints"; the elect of God were disjointed in Adam's fall, and scattered abroad, who were representatively gathered together in one head, even in Christ, in redemption; and the word is the means of the visible and open jointing of them into Christ, and into his churches, and also of restoring them after backslidings:
for the work of the ministry; gifts are given unto men by Christ to qualify them for it: the preaching of the Gospel is a work, and a laborious one, and what no man is sufficient for of himself; it requires faithfulness, and is a good work, and when well performed, those concerned in it are worthy of respect, esteem, and honour; and it is a ministering work, a service and not dominion:
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for the edifying the body of Christ; not his natural body the Father prepared for him; nor his sacramental body in the supper; but his mystical body the church; and gifts are bestowed to fit them for the preaching of the Gospel, that hereby the church, which is compared to an edifice, might be built up; and that the several societies of Christians and particular believers might have spiritual edification, and walk in the fear of the Lord, and in the comforts of the Holy Ghost, and their numbers be increased, and their graces be in lively exercise.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv12–16 In this verse is noted the office of ministers;…
In this verse is noted the office of ministers; in the next, the aim of the saints; in the 14th, 15th, 16th, the way of growing in grace. And each of these has three parts, standing in the same order. For the perfecting the saints - The completing them both in number and their various gifts and graces. To the work of the ministry - The serving God and his church in their various ministrations. To the edifying of the body of Christ - The building up this his mystical body in faith, love, holiness.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv12–16 Verse 12. For the perfecting of the saints] For…
Verse 12. For the perfecting of the saints] For the complete instruction, purification, and union of all who have believed in Christ Jesus, both Jews and Gentiles. For the meaning of καταρτισμος, perfecting, 2Co 13:9.
For the work of the ministry] All these various officers, and the gifts and graces conferred upon them, were judged necessary, by the great Head of the Church, for its full instruction in the important doctrines of Christianity. The same officers and gifts are still necessary, and God gives them; but they do not know their places. In most Christian Churches there appears to be but one office, that of preacher; and one gift, that by which he professes to preach. The apostles, prophets, evangelists, pastors, and teachers, are all compounded in the class preachers; and many, to whom God has given nothing but the gift of exhortation, take texts to explain them; and thus lose their time, and mar their ministry.
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Edifying of the body] The body of Christ is his Church, see Eph 2:20, c. and its edification consists in its thorough instruction in Divine things, and its being filled with faith and holiness.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv12, 14, 15 Eph 4:12-13. For the perfecting — Προς τον καταρτισμον…
Eph 4:12-13. For the perfecting — Προς τον καταρτισμον των αγιων; in order to, or, for the sake of; completing of the saints — Both in number, and in the various branches of true Christianity, namely, in the knowledge of all Christian doctrines, the possession of all Christian graces, the enjoyment of all Christian privileges, the performance of all Christian duties. Now in order to the attainment of these ends, and thereby the completing the Christian character of each individual member of the church, and of all in general, he appointed the sundry officers above named, whether ordinary or extraordinary, (several of the latter having left their writings for the instruction of the faithful in all ages,) for the work of the ministry — The serving of God and his church, in their various ministrations, especially in dispensing the word, administering the ordinances, maintaining Christian discipline, and performing all other ministerial duties. For the edifying of the body of Christ — The building up Christ’s mystical body, in faith, love, and universal holiness: or by ministering to the increase of the graces of such as were already converted, and by the addition of new members to the true church. Till we all come — Which gifts, offices, and ministrations, are to continue in the church, till every member thereof come to the unity of the faith, and knowledge of the Son of God — To both an exact agreement in the Christian doctrine, and an experimental, practical knowledge, or acknowledgment, of Christ as the Son of God; to a perfect man — To a state of spiritual manhood, both in understanding and strength, to the measure of the stature of the fulness of Christ — Or, to the full measure of his stature, that is, to that maturity of age and spiritual stature, wherein we shall be possessed of his whole mind, and fully conformed to him. But the words εις την ενοτητα της
πιστεως, &c., which we translate in the unity of the faith, &c., ought rather to be rendered, to the unity, or union, of the faith, or that union which is the fruit or consequence of the faith, namely, of perfect faith, even the faith spoken of by our Lord in his intercessory prayer, recorded Joh 17:20-23, where he says, I pray for them which shall believe on me, that they all may be one, as thou Father art in me and I in thee, that they may be made perfect in one, that is, may be perfectly united in love to us and one another. The following verses lead us to this meaning of the passage.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv12–16 For the perfecting of the saints - On the…
For the perfecting of the saints - On the meaning of the word rendered here as “perfecting” - καταρτισμὸν katartismon - see the notes on 2Co 13:9. It properly refers to “the restoring of anything to its place;” then putting in order, making complete, etc. Here it means that these various officers were appointed in order that everything in the church might be well arranged, or put into its proper place; or that the church might be “complete.” It is that Christians may have every possible advantage for becoming complete in love, and knowledge, and order.
For the work of the ministry - All these are engaged in the work of the ministry, though in different departments. Together they constituted the “ministry” by which Christ meant to establish and edify the church. All these offices had an existence at that time, and all were proper; though it is clear that they were not all designed to be permanent. The apostolic office was of course to cease with the death of those who were “the witnesses” of the life and doctrines of Jesus (compare notes on 1Co 9:1); the office of “prophets” was to cease with the cessation of inspiration; and in like manner it is possible that the office of teacher or evangelist might be suspended, as circumstances might demand. But is it not clear from this that Christ did not appoint “merely” three orders of clergy to be permanent in the church? Here are “five” orders enumerated, and in 1Co 12:28, there are “eight” mentioned; and how can it be demonstrated that the Saviour intended that there should be “three” only, and that they should be permanent? The presumption is rather that he meant that there should be but one permanent order of ministers, though the departments of their labor might be varied according to circumstances, and though there might be helpers, as occasion should demand. In founding churches among the pagan, and in instructing and governing them there, there is need of reviving nearly all the offices of teacher, helper, evangelist, etc., which Paul has enumerated as actually existing in his time.
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For the edifying - For building it up; that is, in the knowledge of the truth and in piety; see the notes on Rom 14:19.
The body of Christ - The Church; see the notes on Eph 1:23.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv13, 14, 16 Unto a perfect man, unto the measure of the…
Unto a perfect man, unto the measure of the age [2] of the fulness of Christ; that is, according to the measure of the full and perfect age of Christ. Of the ancient interpreters, some expound this of what shall happen in the next world, after the resurrection, when all the elect shall have bodies every way perfect; and as some conjecture, (when all who rise by a happy resurrection) shall seem to be about thirty, of the stature and age of Christ when he suffered. But others, especially the Greek interpreters, understand this verse of a spiritual perfection in this life, by which the members of Christ’s mystical body meet in the unity of faith, and increase in grace and virtue by imitating Christ, and following his doctrine and example. And this seems more agreeable to what follows: that we may not now be children, tossed to and fro by the wickedness,[3] of men. The Greek word, as St. Jerome observes, may signify by the deceit or fallacy of men; by illusion, says St. Augustine. And St. John Chrysostom tells us it is spoken by a metaphor, taken from those who cheat at dice, to gain all to themselves, to draw men into errors and heresies. Such, about that time, were the disciples of Simon the magician. (Witham) --- Every one must labour to become perfect in the state in which he is placed, by increasing in the knowledge and love of God, which knowledge and love of God constitute the full measure of a Christian. (St. John Chrysostom) --- St. Augustine also admits to another interpretation of this place, but prefers the former. According to him, it may mean: that all people, at the resurrection, will be raised in such a state as they would have had if they lived to the age of Christ, viz. thirty-three years. (St. Thomas Aquinas) --- This text of the apostle, assuring to the one true Church a perpetual and visible succession of pastors, in the ministry, successors of the apostles, warranted the holy Fathers in the early ages of the Church, as it does Catholics of the present day, to try all seceders by the most famous succession of the popes or bishops of Rome. See this in St. Irenæus, lib. iii. chap. 3; Tertullian, in præscript. Optatus. lib. ii. contr. Parmen.; St. Augustine, cont. ep. Manic. chap. iv., Ep. 165 & alibi.; St. Epiphanius, hæres. 27.
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[BIBLIOGRAPHY]
In mensuram ætatis plenitudinis Christi; Greek: eis metron elikias (ætatis vel staturæ) Greek: tou pleromatos tou Christou. See St. Augustine, lib. xxii. de Civ. Dei, chap. xv. et seq. tom. vii. p. 678.; St. Jerome in Epitaphio Paulæ. tom. iv. part 2. p. 635.; St. John Chrysostom, hom. xi.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv12–16 For--with a view to; the ultimate aim. "Unto."
For--with a view to; the ultimate aim. "Unto."
perfecting--The Greek implies correcting in all that is deficient, instructing and completing in number and all parts.
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for--a different Greek word; the immediate object. Compare Rom 15:2, "Let every one . . . please his neighbor for his good unto edification."
the ministry--Greek, "ministration"; without the article. The office of the ministry is stated in this verse. The good aimed at in respect to the Church (Eph 4:13). The way of growth (Eph 4:14-16).
edifying--that is, building up as the temple of the Holy Ghost.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv12–16 c. All for building a compact and energetic Christian…
c. All for building a compact and energetic Christian Church, Eph_4:12-16.
12. For—In order to: a different Greek word from the two fors following. This perfecting or fitting the saints is for two things: first, for a (not the) work of service, (not an official ministry,) so as to be a true working Church in all temporal, benevolent, and spiritual matters; and second, for the building up the Church, so that it be at once a strong edifice, and that edifice the body of Christ. The figures of architecture and of anatomy are blended.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv12–16 12. for the perfecting of the saints, &c.] More…
12. for the perfecting of the saints, &c.] More lit., with a view to the equipment of the saints for [their] work of service. Latin versions, ad consummationem sanctorum in opus ministerii. The noun rendered equipment occurs only here in N.T. The kindred verb occurs e.g. Mat_4:21 (A.V., “mending nets”); Gal_6:1 (A.V., “restore such a one”); Heb_13:21 (“make you perfect”; and so 2Co_13:11; 1Pe_5:10). The idea is of mending a breach, completing a connexion, putting the dislocated in order.—The practical suggestion here is most important. The Divine gift of a Christian Ministry is to have its effect above all things in the fitting of “the saints” (true believers in general) for active “service” for the common Lord. Government, preaching, teaching, is to bear upon this. Nothing will be a more lawful result of a Divine ministerial commission than energetic efforts for Christ and His cause on the part of private Christians. These efforts, on the other hand, will never be made (in the true ideal of Christian work) in neglect or contempt of the ordered ministry.
for the edifying of the body] A special aspect of the “work of service” just mentioned. Each true believer is, by the spiritually enabled ministry, to be “equipped” to act as a “builder up” of the Lord’s Body (on which see above, on Eph_4:4); to gather in new “living stones,” new “members,” by holy influence of word and work; and to compact and consolidate the cohesion. See below Eph_4:29 for a special form of such labours.—For the fusion of the metaphors of “building” and “body” see the closing verses of ch. 2, and below Eph_4:16.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv12–16 (12) For the perfecting . . .—The parallelism of…
(12) For the perfecting . . .—The parallelism of the three clauses of our version of this verse does not exactly correspond to the original, though we notice that Chrysostom supports it, and therefore evidently saw nothing in the Greek to contradict it. The preposition (eis) used in the two latter clauses (which should be unto work of ministration, unto edification of the body of Christ) properly signifies “contact with a thing,” and the preposition (pros) used in the first clause, “direction towards a thing.” The two are often apparently interchanged; but in close juxtaposition here can hardly be intended to be identical or exactly parallel; and, if distinction is to be drawn, the former must signify immediate consequence, and the other the remoter object to which such immediate consequence is designed to minister. The construction would be greatly simplified, if inversion of the first two clauses could be allowed. For it would then run, “unto work of ministration with a view to perfecting of saints, unto building up of the body of Christ;” and so would plainly represent the two-fold operation of the ministry: first, its work in its various offices for the perfecting of individual souls; and next, its general direction to the building up of the whole body. But whether this construction be grammatically possible or not, this appears to be in any case the general sense of the passage.
The perfecting of the saints.—The word rendered “perfecting” (akin to the “perfection” of 2Co_13:9) is derived from a root which signifies either to “mend” what is broken (as in Mat_4:21), or to “complete” what is unfinished (as in Luk_6:40; Rom_9:22); and hence is used spiritually for to “restore” the fallen (Gal_6:1), or to “perfect” the imperfect Christian (Heb_13:21; 1Th_3:10). Both processes are necessarily implied in that perfection of the individual saints here spoken of, and more fully described in the next verses.
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The edifying of the body of Christ.—This is that part of the work of the ministry (as in preaching and ministering in public worship) which tells upon the Church or congregation as a whole. It is here represented as subsequent, perhaps as subordinate, to the individual pastoral dealing with souls. But each has his own gift. Some ministries are more blessed to the individual perfecting of the saints; others to the building up of the whole Church.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv12–16 In order to the perfecting of the saints. The…
In order to the perfecting of the saints. The ultimate end for which the gifts bestowed. (comp. Heb_12:1) A work of completion is in hand, which must be fulfilled (see ver. 13): the saints, now compassed about with infirmity, have to be freed from all stain, (Eph_5:26, Eph_5:27) and as instruments towards this end, the ministers of the Church are given by Christ; they are not mere promoters of civilization, men of culture planted among the rude, but instruments for advancing men to complete holiness. For the work of the ministry. The preposition is changed from prov to eijv prov denoting the ultimate end, eijv the immediate object; (Rom_15:2) the office of the Church officers is not lords, but diakonoi, servants, as Christ himself was. (Mat_20:28) For the building up of the body of Christ. Bringing bone to its bone and sinew to its sinew, increasing the number of believers, and promoting the spiritual life of each; carrying on all their work as Christ"s servants and with a definite eye to the promotion of the great work which he undertook when he came to seek and to save the lost.
Vers. 12-16.
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Christ"s gifts to his Church: their end or purpose.
I Generally, Christ has a work of perfection on hand. This denoted by the perfecting of the saints" (ver. 12), and "unto a perfect man, unto the measure of the stature of the fullness of Christ" (ver. 13). What a high aim with reference to creatures so poor and needy as the members of his Church!
II In order to this, the work of the ministry exists; and that work seeks
(1) "the edifying the body of Christ;
(2) the promotion of unity of faith and of the knowledge of the Son of God (ver. 13);
(3) protection of the Church from childish fickleness and the arts of men who seek to unsettle her (ver. 14). In order to accomplish these ends, the ministry is called to speak the truth in love (ver. 15), and especially truth "as it is in Jesus" (ver. 21). Truth, thus spoken, is the great means of spiritual edification and of progress towards perfection. External rites or ceremonies can profit nothing except in so far as they are Divine channels for conveying this truth.
III While ministers are instruments, Jesus is himself the great Source of growth.
1. The growth to be promoted is growth "unto him who is the Head" (ver. 15). All vital, spiritual influence is in Christ. As the woman reasoned, "If I may but touch the hem of his garment, I shall be made whole;" so if we, by faith, shall come into contact with our living Head, his gracious influence will spread through our souls.
2. The whole Church is articulated with Christ; its parts are articulated with each other, but all are designed to communicate with the Head, and to assist in conveying vital influence front the Head to the members. So it is in the human body; it is all jointed and connected together; but the object of this is to facilitate the transmission of the vital force throughout the whole. All the members of the Church should realize their position as parts of a body connected with the head, and should regard the measure of energy received by them as designed for the general good (ver. 16).
3. While Christ is the sole Source of vital influence, and ministers are the main instruments of its transmission, the whole body is to be self-edifying, intelligently and consciously moving on towards the grand consummation (ver. 16). Ministers do not differ in kind from the members. They have got special gifts for the edifying of the body, but every part of the body has got some gift for the same end. All ought to conspire harmoniously together, keeping in view the grand consummation. Churches and members of Churches must not be content with any inferior aim, but habitually and earnestly move on toward perfection. And for this the Spirit of love is indispensable (ver. 16). The Church cannot edify itself except in love. Strife and division are sure to arise, and these are not edifying, but disintegrating. One great lesson here is that, as Christ is the Truth, so he also is the Life. The gospel as a system of truth has Christ in the center; so the Church as a living agency has Christ in the center. Take Christ from either, and "Ichabod" may be inscribed on the wall.
The design of the ministry.
It is to perfect the saints for Christian service and for sharing in the edification of the Church. The ministry is intended to "equip or prepare for future enterprise by means of perfecting the power and adaptation of the man for his task." It prepares the saints for two services.
I THE WORK OF MINISTRY. It is maintained by some that this passage warrants all saints to preach the gospel, because the four classes of officers spoken of are said to prepare saints for the work of ministry. If so, then these officers, or some of them, are still needed for the purpose; yet this is expressly denied. The passage, however, implies that the preparation in question is to be continuous, for it is to last till the end of time. The word "ministry," however, must be taken in a large sense to signify general spiritual service, that may assume a thousand different forms (Act_6:4 Act_11:29; 1Co_16:15; 2Co_9:12, 13 11:8; 2Ti_4:11) Every believer is not only to be "fruitful in every good work," but to "hold forth the Word of life," though he should be neither trained nor called to the Christian pastorate.
II THE EDIFICATION OF THE CHURCH. This is the second end included in the Christian pastorate. The action of the ministry upon the saints is blessed to the enlargement of the Church, both in numbers and in spirituality. A revival of religion is always accompanied or followed by "a building up of the body of Christ. T.C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv12–16 For the perfecting of the saints, for the work…
Eph_4:12
For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.
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No perfection without pains
However prodigious may be the gifts of nature to her elect, they can only be developed and brought to their extreme perfection by labour and study. Think of Michael Angelo working for a week without taking off his clothes, and Handel hollowing out every key of his harpsichord, like a spoon, by incessant practice. Gentlemen, after this, never talk of difficulty Or weariness. (C. H. Spurgeon.)
The perfecting of believers
The invisible power of Christ, and His visible gifts in the Church, are in cooperation for the perfecting of the saints. An endless variety of ministry is provided for this end. Every Divine ministry is supplied with its measure of wisdom and of grace, from the treasury of Christ. Diversities of gifts are necessary to meet a corresponding diversity in the natures of men. Each disciple is susceptible of a development peculiar to himself; nor can his perfection be confounded with that of any other man. The perfection of a primrose is not that of a lily, nor the perfection of a lily that of a rose. Gods idea of perfection is not to make lilies into fruit trees, nor fruit trees into cedars. God will have His lily-like children to be perfect as lilies, and His cedar children to be perfect as cedars, and so on. There will be endless diversity among men, yet each perfect in his own order. The riches of Divine love and wisdom, strength and beauty, will be mirrored in the variety. The perfecting of the saints is not only very distinct from their conversion, or first faith in Christ; but much more important than their comforting. The Divine method of comforting is by perfecting. To comfort souls, and leave them unrenewed and disqualified for life in heaven, would be delusive and cruel. To look to Christ as the Beginner of the new life is absurd, unless we also look to Him as the Finisher. Finishing the life of faith, and perfecting men, are the same work. The perfecting of the saints can never be promoted by the ministry of a mere evangelist, or preacher of gospel facts. The hodman is very useful, but not as an architect. A reiterator of common places is not a teacher. The perfecting of your house must be given to other hands than the men who dig out the foundation. The grand end of the Christian ministry, as it is also the end of time, and the end of Christs whole work, is to perfect man, or rather to perfect humanity. (J. Pulsford.)
The edifying of Christs body
I. The edifying of Christs body consists in enlarging your views of the polluted, guilty, helpless state of fallen man.
II. Person, work, and relation of Christ to His people.
III. The freedom with which the Scriptures hold Him forth for our salvation.
IV. The privileges of believers.
V. The necessity of, and Scriptural arguments to enforce, an exemplary walk before God, the Church, the world.
VI. The sovereignty of God in the disposal of His favours.
VII. The grounds of submission to Him.
VIII. In pointing out to them their particular sins. It is reported commonly that there is fornication among you, etc. (1Co_5:1, etc.). Errors. Galatians. In putting them in mind of their future glory. Wherefore comfort one another with these words (1Th_4:10). (H. Foster, M. A.)
The Christian Church the body of Christ
Observe some points of importance connected with the Church as the body of the Redeemer.
I. Its visibility.
II. It is a living body.
III. As the body--the Church just exhibit Christs mind and character.
The body of flesh Christ had was under the control and hallowed influence of the Holy Spirit. It was the residence of the Deity. Now just so also His body the Church. It is to receive celestial influences and impressions from Christ, and then to show them forth.
1. Was Christ meek and lowly? So must be His Church.
2. Spiritual and holy? So must be His Church.
3. Self-denying and forbearing? So must be His Church.
4. Devoted and obedient? So must be His Church.
5. Compassionate and merciful? So must be His Church.
The mind, and spirit, and life of Christ, must be reflected by the Church, the body of Christ.
IV. As the body of Christ, it must carry out the purposes and will of Christ.
1. The Church must be a teaching holy.
2. The Church must be a sympathizing body.
3. The Church must be an active body.
4. The Church must be a liberal and benevolent body.
5. It must be a heavenly body.
It is of heavenly formation. He had heaven in His spirit, and words and life, so must the Church His body. (J. Burns, D. D.)
The Church Christs body
I. The Church is called Christs body.
1. All the senses are in the head for the guidance and protection of the body (Eph_1:22; Col_1:19; Joh_1:16; 1Co_1:30).
2. The variety and respective usefulness of the members in it (1Co_12:15, etc.).
3. The infirmities to which the various members are liable.
4. The concern of one member for another (1Co_12:26).
5. Its continual increase, etc. (Eph_4:12-13; Eph_4:16).
6. Christ, as its Head, has the preeminence, etc. (Col_1:18).
7. Without it, Christ would not be complete (Eph_1:23; Heb_2:13).
II. The edifying of the body in ministry of the word, consists--
1. In enlarging their views of gospel truths, in their importance, connection, and use.
2. In pointing out to them their sins and errors. it is reported commonly that there is fornication among you, etc. (1Co_5:1, etc.). Galatians.
3. In getting before them their duty in their various connections in life. (H. Foster, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v13 Chapter 18
Chapter 18
THE GROWTH OF THE CHURCH
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Eph_4:13-16
We must spend a few moments in unravelling this knotty paragraph and determining the relation of its involved clauses to each other, before we can expound it. This passage is enough to prove St. Pauls hand in the letter. No writer of equal power was ever so little of a literary craftsman. His epistles read, as M. Renan says, like "a rapid conversation stenographed." Sometimes, as in several places in Colossians 2, his ideas are shot out in disjointed clauses, hardly more continuous than shorthand notes; often, as in this epistle, they pour in a full stream, sentence hurrying after sentence and phrase heaped upon phrase with an exuberance that bewilders us. In his spoken address the interpretation of tone and gesture, doubtless, supplied the syntactical adjustments so often wanting in Pauls written composition.
The gifts pertaining to special office in the Church were bestowed to promote its corporate efficiency and to further its general growth (Eph_4:11-12). Now the purpose of these endowments sets a limit to their use. "Christ gave apostles, prophets," and the rest-"till we all arrive at our perfect manhood and reach the stature of His fulness." Such is the connection of Eph_4:13 with the foregoing context. The aim of the Christian ministry is to make itself superfluous, to raise men beyond its need. Knowledge and prophesyings, apostolates and pastorates, the missions of the evangelist and the schools of the teacher will one day cease; their work will be done, their end gained, when all believers are brought "to the unity of faith, to the full knowledge of the Son of God." The work of Christs servants can have no grander aim, no further goal lying beyond this. Eph_4:14, therefore, does not disclose an ulterior purpose arising out of that affirmed in the previous sentence; it restates the same purpose. To make men of us (Eph_4:13) and to prevent our being children (Eph_4:14) is the identical object for which apostles, prophets, pastors, teachers are called to office. The goal marked out for all believers in the knowledge and the moral likeness of Christ (Eph_4:13), is set up. that it may direct the Churchs course through dangers shunned and enemies vanquished (Eph_4:14) to the attainment of her corporate perfection (Eph_4:15-16). The whole thought of this section turns upon the idea of "the perfecting of the saints" in Eph_4:12. Eph_4:16 looks backward to this; Eph_4:7 looked forward to it.
So much for the general construction of the period. As to its particular words and phrases, we must observe:-
(1) The "perfect [full-grown] man" of Eph_4:13 is the individual, not the generic man, not "the one [collective] new man" of Eph_2:15. The Greek words for man in these two places differ. The apostle proposes to the Christian ministry the end that he was himself pursuing, viz., to "present every man perfect in Christ."
(2) "Sleight of men" (A.V and R.V) does not seem to us to express the precise meaning of the words so translated in Eph_4:14. Kubeia (from kubos, a cube, or die) occurs only here in the New Testament; in classical Greek it appears in its literal sense of dice-play, gambling. The interpreters have drawn from this the idea of trickery, cheating-the common accompaniment of gambling. But the, kindred verb (to play dice, to gamble) has another well-established use in Greek, namely, to froward: this supplies for St. Pauls noun the signification of sport or hazarding, preferred by Beza among the older expositors and by von Soden amongst the newest. In the sport of men, says von Soden: "conduct wanting in every kind of earnestness and clear purpose. These men play with religion, and with the welfare of Christian souls." This metaphor accords admirably with that of the restless waves and uncertain winds just preceding it; while it leads fittingly to the further qualification "in craftiness," which is almost an idle synonym after "sleight."
(3) Another rare word is found in this verse, not very precisely rendered as "wiles"-a translation suiting it better in Eph_6:11. Here the noun is singular in number: methodeia. It signifies methodising, reducing to a plan; and then, in a bad sense, scheming, plotting. "Error" is thus personified: it "schemes" just as in 2Th_2:7 it "works." Amid the reckless speculations and the unscrupulous perversions of the gospel now disturbing the infant faith of the Asian Churches, the apostle saw the outline of a great system of error shaping itself. There was a method in this madness. Unto the scheme of error-into the meshes of its net-those were being driven who yielded to the prevailing tendencies of speculative thought. With all its cross currents and capricious movements, it was bearing steadily in one direction. Reckless pilots steered ignorant souls this way and that over the windswept seas of religious doubt; but they brought them at last to the same rocks and quicksands.
(4) As the contrast between manhood and childhood links Eph_4:13-14, so it is by the contrast of error and craftiness with truth that we pass from Eph_4:14-15. "Speaking truth" insufficiently renders the opening word of the latter verse. The "dealing truly" of the Revised margin is preferable. In Gal_4:16 the apostle employs the same verb, signifying not truth of speech alone, but of deed and life. {comp. Eph_5:9} The expression resembles that of 1Jn_3:19 : "We are of the truth, and shall assure our hearts before Him," where truth and love are found in the like union.
(5) The last difficulty of this kind we have to deal with, lies in the connection of the clauses of Eph_4:16. "Through every joint of supply" is an incongruous adjunct to the previous clause, "fitly framed and knit together," although the rendering "joint" gives this connection a superficial aptness. The apostles word means juncture, rather than joint. The points of contact between the members of Christs body form the channels of supply through which the entire frame receives nourishment. The clause "through every juncture of the supply"-an expression somewhat obscure at the best-points forwards, not backwards. It describes the means by which the Church of Christ, compacted in its general framework by those larger ligatures which its ministry furnishes (Eph_4:11-12), builds up its inward life, through a communion wherein "each single part" of the body shares, and every tie that binds one Christian soul to another serves to nourish the common life of grace. We may paraphrase the sentence thus: "Drawing its life from Christ, the entire body knit together in a well-compacted frame, makes use of every link that unites its members and of each particular member in his place to contribute to its sustenance, thus building itself up in love evermore."
These difficult verses unfold to us three main conceptions: The goal of the Churchs life (Eph_4:13), the malady which arrests its development (Eph_4:14), and the means and conditions of its growth (Eph_4:15-16).
I. The mark at which the Church has to arrive is set forth, in harmony with the tenor of the epistle, in a twofold way, -in its collective and its individual aspects. We must all "unitedly attain the oneness of the faith and the knowledge of the Son of God"; and we must attain, each of us, "a perfect manhood, the measure of the stature of the fulness of Christ."
The "one faith" of the Churchs foundation (Eph_4:5) is, at the same time, its end and goal. The final unity will be the unfolding of the primal unity; the implicit will become explicit; the germ will be reproduced in the developed organism. "The faith" is still, in St. Paul, the tides qua credimus, not quam credimus; it is the living faith of all hearts in the same Christ and gospel. When "we all" believe heartily and understandingly in "the word of truth, the gospel of our salvation," the goal will be in sight. All, our defects are, at the bottom, deficiencies of faith. We fail to apprehend and appropriate the fulness of God in Christ. Faith is the essence of the hearts life: it forms the common consciousness of the body of Christ.
While faith is the central organ of the Churchs life, the Son of God is its central object. The dangers assailing the Church and the divisions threatening its unity touch His Person; and whatever touches the Head, vitally affects the health of the body and the well-being of every member in it. Many had believed in Jesus as the Christ and received blessing from Him, whose knowledge of Him as the Son of God was defective. This ignorance exposed their faith to perversion by the plausible errors circulating in the Churches of Asia Minor. The haze of speculation dimmed His glory and distorted His image. Dazzled by the "philosophy and empty deceit" of specious talkers, these half-instructed believers formed erroneous or uncertain views of Christ. And a divided Christ makes a divided Church. We may hold divergent opinions upon many points of doctrine-in regard to Church order and the Sacraments, in regard to the nature of the future judgment, in regard to the mode and limits of inspiration, in regard to the dialect and expression of our spiritual life-and yet retain, notwithstanding, a large measure of cordial unity and find ourselves able to co-operate with each other for many Christian purposes. But when our difference concerns the Person of Christ, it is felt at once "to be fundamental." There is a gulf between those who worship and those who do not worship the Son of God.
"Whosoever shall confess that Jesus is the Son of God, God abideth in him and he in God.". {1Jn_4:15} This is the touchstone of catholic truth that the apostles have laid down; and by this we must hold fast. The kingship of the Lord Jesus is the rallying-point of Christendom. In His name we set up our banners. There are a thousand differences we can afford to sink, and quarrels we may well forget, if our hearts are one towards Him. Let me meet a man of any sect or country, who loves and worships my Lord Christ with all his mind and strength, he is my brother; and who shall forbid us "with one mind and one mouth to glorify the God and Father of our Lord Jesus Christ"? It is nothing but our ignorance of Him, and of each other, that prevents us doing this already. Let us set ourselves again to the study of Christ. Let us strive "all of us" to "attain to the full knowledge of the Son of God"; it is the way to reunion. As we approach the central revelation, and the glory of Christ who is the image of God shines in its original brightness upon our hearts, prejudices will melt away; the opinions and interests and sentiments that divide us will be lost in the transcendent and absorbing vision of the one Lord Jesus Christ.
"Names and sects and parties fall: Thou, O Christ, art all in all!"
The second and third unto of Eph_4:13 are parallel with the first, and with each other. A truer faith and better knowledge of Christ, uniting believers to each other, at the same time develop in each of them a riper character. Jesus Christ was the "perfect man." In Him our nature attained, without the least flaw or failure, its true end, -which is to glorify God. In His fulness the plenitude of God is embodied; it is made human, and attainable to faith. In Jesus Christ humanity rose to its ideal stature; and we see what is the proper level of our nature, the dignity and worth to which we have to rise. We are "predestinated to be conformed to the image of Gods Son." All the many brethren of Jesus measure themselves against the stature of the Firstborn; and they will leave to say to the end with St. Paul: "Not as though I had attained, either were already perfect. I follow after; I press towards the mark." A true heart that has seen perfection will never rest short of it. "Till we arrive-till we all arrive" at this, the work of the Christian ministry is incomplete. Teachers must still school us, pastors shepherd us, evangelists mission us. There is work enough and to spare for them all-and will be, to all appearance, for many a generation to come. The goal of the regenerate life is never absolutely won; it is hid with Christ in God. But there is to be a constant approximation to it, both in the individual believer and in the body of Christs people. And a time is coming when that goal will be practically attained, so far as earthly conditions allow. The Church after long strife will be reunited, after long trial will be perfected; and Christ will "present her to Himself" a bride worthy of her Lord, "without spot or wrinkle or any such thing." Then this world will have had its use, and will give place to the new heavens and earth.
II. The goal that the apostle marked out did not appear to him to be in immediate prospect. The childishness of so many Christian believers stood in the way of its attainment. In this condition they were exposed to the seductions of error, and ready to be driven this way and that by the evil influences active in the world of thought around them. So long as the Church contains a number of unstable souls, so long she will remain subject to strife and corruption. When he says in verse 14, "that we may be no longer children tossed to and fro," etc., this implies that many Christian believers at that time were of this childish sort, and were being so distracted and misled. The apostle writes on purpose to instruct these "babes" and to raise them to a more manly style of Christian thought and life.
It is a grievous thing to a minister of Christ to see those who for the time ought to be teachers, fit for the Churchs strong meat and the harder tasks of her service, remaining still infantile in their condition, needing to be nursed and humoured, narrow in their views of truth, petty and personal in their aims, wanting in all generous feeling and exalted thought. Some men, like St. Paul himself, advance from the beginning to a settled faith, to a large intelligence and a full and manly consecration to God. Others remain "babes in Christ" to the end. Their souls live, but never thrive. They suffer from every change in the moral atmosphere, from every new wind of doctrine. These invalids are objects full of interest to the moral pathologist; they are marked not unfrequently by fine and delicate qualities. But they are a constant anxiety to the Church. Till they grow into something more robust they must remain to crowd the Churchs nursery, instead of taking part in her battle like brave and strenuous men.
The appearance of false doctrine in the Asian Churches made their undeveloped condition a matter for peculiar apprehension to the apostle. The Colossian heresy, for example, with which he is dealing at this present moment, would have no attraction for ripe and settled Christians. But such a "scheme of error" was exactly suited to catch men with a certain tincture of philosophy and in general sympathy with current thought, who had embraced Christianity under some vague sense of its satisfaction for their spiritual needs, but without an intelligent grasp of its principles or a thorough experience of its power.
St. Paul speaks of "every wind of the doctrine," having in his mind a more or less definite form of erroneous teaching, a certain "plan of error." Reading this verse in the light of the companion letter to Colossae and the letters addressed to Timothy when at Ephesus a few years later, we can understand its significance. We can watch the storm that was rising in the Graeco-Asiatic Churches. The characteristics of early Gnosticism are well defined in the miniature picture of Eph_4:14. We note, in the first place, its protean and capricious form, half Judaistic, half philosophical-ascetic in one direction, libertine in another: "tossed by the waves, and carried about with every wind." In the next place, its intellectual spirit, -that of a loose and reckless speculation: "in the hazarding of men,"-not in the abiding truth of God. Morally, it was vitiated by "craftiness." And in its issue and result, this new teaching was leading "to the scheme of error" which the apostle four years ago had sorrowfully predicted, in bidding farewell to the Ephesian elders at Miletus. {Acts 20} This scheme was no other than the gigantic Gnostic system, which devastated the Eastern Churches and inflicted deep and lasting wounds upon them.
The struggle with legalism was now over and past, at least in. its critical phase. The apostle of the Gentiles had won the battle with Judaism and saved the Church in its first great conflict. But another strife is impending; {Eph_6:10} a most pernicious error has made its appearance within the Church itself. St. Paul was not to see more than the commencement of the new movement, which took two generations to gather its full force; but he had a true prophetic insight, and he saw that the strength of the Church in the coming day of trial lay in the depth and reality of her knowledge of the Son of God.
At every crisis in human thought there emerges some prevailing method of truth, or of error, the resultant of current tendencies, which unites the suffrages of a large body of thinkers and claims to embody the spirit of "the age." Such a method of error our own age has produced as the outcome of the anti-Christian speculation of modern times, in the doctrines current under the names of Positivism, Secularism, or Agnosticism. While the Gnosticism of the early ages asserted the infinite distance of God from the world and the intrinsic evil of matter, modern Agnosticism removes God still further from us, beyond the reach of thought, and leaves us with material nature as the one positive and accessible reality, as the basis of life and law. Faith and knowledge of the Son of God it banishes as dreams of our childhood. The supernatural, it tells us, is an illusion; and we must resign ourselves to be once more without God in the world and without hope beyond death.
This materialistic philosophy gathers to a head the unbelief of the century. It is the living antagonist of Divine revelation. It supplies the appointed trial of faith for educated men of our generation, and the test of the intellectual vigour and manhood of the Church.
III. In the midst of the changing perils and long delays of her history, the Church is called evermore to press towards the mark of her calling. The conditions on which her progress depends are summed up in Eph_4:15-16.
To the craft of false teachers St. Paul would have his Churches oppose the weapons only of truth and love. "Holding the truth in love," they will "grow up in all things unto Christ." Sincere believers, heartily devoted to Christ, will not fall into fatal error. A healthy life instinctively repels disease. They "have an anointing from the Holy One" which is their protection. {1Jn_2:20-29} In all that belongs to godliness and a noble manhood, such natures will expand; temptation and the assaults of error stimulate rather than arrest their growth. And with the growth and ripening in her fellowship of such men of God, the whole Church grows. Next to the moral condition lies the spiritual condition of advancement, -viz., the full recognition of the supremacy and sufficiency of Christ. Christ assumes here two opposite relations to the members of His body. He is the Head into (or unto) which we grow in all things; but at the same time, from whom all the body derives its increase (Eph_4:16). He is the perfect ideal for us each; He is the common source of life and progress for us all. In our individual efforts after holiness and knowledge, in our personal aspirations and struggles, Jesus Christ is our model, our constant aim: we "grow into Him" (Eph_4:15). But as we learn to live for others, as we merge our own aims in the life of the Church and of humanity, we feel, even more deeply than our personal needs had made us to do, our dependence upon Him. We see that the forces which are at work to raise mankind, to stay the strifes and heal the wounds of humanity, emanate from the living Christ (Eph_4:16). He is the head of the Church and the heart of the world.
The third, practical condition of Church growth is brought out by the closing words of the paragraph. It is organisation: "all the body fitly framed {comp. Eph_2:21} and knit together." Each local ecclesia, or assembly of saints, will have its stated officers, its regulated and seemly order in worship and in work. And within this fit frame, there must be the warm union of hearts, the frank exchange of thought add feeling, the brotherly counsel in all things touching the kingdom of God, by which Christian men in each place of their assembling are "knit together." From these local and congregational centres, the Christian fellowship spreads out its arms to embrace all that love our Lord Jesus Christ.
A building or a machine is fitted together by the adjustment of its parts. A body needs, besides this mechanical Construction, a pervasive life, a sympathetic force knitting it together: "knit together in love," the apostle says in Col_2:2; and so it is "in love" that this "body builds up itself." The tense of the participles in the first part of Eph_4:16 is present (continuous); we see a body in process of incorporation, whose several organs, imperfectly developed and imperfectly co-operant, are increasingly drawn to each other and bound more firmly in one as each becomes more complete in itself. The perfect Christian and the perfect Church are taking shape at once. Each of them requires the other for its due realisation.
The rest of the sentence, following the comma that we place at "knit together," has its parallel in Col_2:19 : "All the body, through its junctures and bands being supplied and knit together, increaseth with the increase of God." According to St. Pauls physiology, the "bands" knit the body together, but the "junctures" are its means of supply. Each point of contact is a means of nourishment to the frame. In touch with each other, Christians communicate the life flowing from the common Head. The apostle would make Christian intercourse a universal means of grace. No two Christian men should meet anywhere, upon any business, without themselves and the whole Church being the better for it.
"Wherever two or three are met together in my name," said Jesus, "there am I in the midst." In the multitude of these obscure and humble meetings of brethren who love each other for Christs sake, is the grace supplied, the love diffused abroad, by which the Church lives and thrives. The vitality of the Church of Christ does not depend so much upon the large and visible features of its construction-upon Synods and Conferences, upon Bishops and Presbyteries and the like, influential and venerable as these authorities may be; but upon the spiritual intercourse that goes on amongst the body of its people. "Each several part" of Christs great body, "according to the measure" of its capacity, is required to receive and to transmit the common grace.
However defective in other points of organisation, the society in which this takes place fulfils the office of an ecclesiastical body. It will grow into the fulness of Christ; it "builds up itself in love." The primary condition of Church health and progress is that there shall be an unobstructed flow of the life of grace from point to point through the tissues and substance of the entire frame.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv12–16 12. For the perfecting of the saints. Helping them…
12. For the perfecting of the saints. Helping them to higher and holier lives. For the work of the ministry. For carrying on the various works assigned to the ministry. For the edifying of the body of Christ. All was intended to minister to the upbuilding of the church, within and without.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v13 Eph_4:13. Till we all come.—Suggestive of standing opposite to…
CRITICAL AND EXPLANATORY NOTES
Eph_4:13. Till we all come.—Suggestive of standing opposite to something towards which we have been toiling. Can one think without a tremor of joy, of the moment when he will find himself in perfect correspondence with the divine Archetype? In the unity of the faith.—The world has seen many attempts to bring about uniformity of creed, after the manner of Procrustes, by stretching or chopping. “The unity of the faith” is a very different thing, and much to be desired. The knowledge of the Son of God.—Lit. the complete knowledge. Unto a full-grown man.—As above intimated, a child does not become a man by means of the rack. The significance of the word “man” here is as great as when we bid some one who has lost his self-respect to “be a man.”
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Eph_4:14. That we henceforth be no more children.—In what respects his readers are not to be children the apostle makes plain, viz. in helplessness and credulity. Tossed to and fro.—With no more power of resistance than a cork on the waves. By the sleight of men and cunning craftiness.—As some poor simpleton, who thinks himself capable, falls a victim to card-sharpers, so unstable souls fall victims to those who say with Falstaff, “If the young dace be a bite for the old pike, I see no reason in the law of nature but I may snap at him.”
Eph_4:15. But speaking the truth in love.—If it be possible to make the medicine palatable without destroying its efficacy—to capsule the bitter pill—its chances are so much the greater of doing good. The A.V. margin gives “being sincere,” and the R.V. “dealing truly,” the different renderings indicating the difficulty of finding an English equivalent. May grow up into Him in all things, which is the Head, even Christ.—The embodied Truth of God, who could say without blasphemy, “I am—not simply I teach—the Truth.”
Eph_4:16. Fitly joined together and compacted.—R.V. “fitly framed and knit together.” Bengel suggests that the first expression means the fitting together, and the second the fastening together. Meyer, denying this, says the distinction is that the former corresponds to the figure, the latter to the thing represented. The grammar, like the physiology, of this verse is difficult. Are we to read, “The whole body … maketh increase of the body”? Apparently we must, for the body “builds itself up in love.”
MAIN HOMILETICS OF THE PARAGRAPH.—Eph_4:13-16
True Christian Manhood—
I. Attained by the unity of an intelligent faith in Christ.—
1. This faith must be based on knowledge. “Till we all come in the unity of the faith, and of the knowledge of the Son of God” (Eph_4:13). A faith, so called, not based on knowledge is fanaticism. True faith is the result of conviction—a profound consciousness of the truth. Many reach this stage. They have heard the evidence, examined it, and are clearly persuaded of its truth; but they never get beyond that. They are like the neap tide that comes rolling in as if it would sweep everything before it; but when it arrives at a certain point, it stops, and with all the ocean at its back it never passes the mark where it is accustomed to pause. It is well to get to the neap-tide mark of conviction; but there is no salvation till the soul is carried by the full spring tide of conviction into a voluntary and complete surrender to Christ. It is weak, it is cowardly, when convinced of the right, not to do it promptly and heartily. Faith acquires its full-rounded unity when it is exercised, not on any abstract truth, but on a person who is the living embodiment of all truth. The final object of faith is “the Son of God,” and any truth is valuable only as it helps us to Him. Christ has Himself revealed the truth essential to be believed in order to salvation: He is Himself that truth.
2. Perfect manhood is a complete Christ-likeness.—“Unto a perfect man, unto the measure of the stature of the fulness of Christ” (Eph_4:13). Man is so great that he is perpetually striving after a loftier ideal; nothing that has limits can satisfy him. “It is because there is an infinite in Him which with all his cunning he cannot quite bury under the finite. Will the whole finance ministers and upholsterers and confectioners of modern Europe undertake in joint-stock company to make one shoeblack happy? They cannot accomplish it above an hour or two; for the shoeblack also has a soul quite other than his stomach, and would require, if you consider it for his permanent satisfaction and saturation, simply this allotment, no more and no less—God’s infinite universe altogether to himself, therein to enjoy infinitely and fill every wish as fast as it arose. Try him with half a universe of an omnipotence, he sets to quarrelling with the proprietor of the other half and declares himself the most maltreated of men” (Carlyle). True manhood does not consist in the development of a fine physique, or of a brilliant mentality, or in the pursuit of heroic ambitions. It lies in the nobleness of the soul at peace with God, seeking in all things to please Him, and to possess and exhibit the mind of Christ. The pagan hero is the warrior, the ruler, the poet, the philosopher; the Christian hero is the Christ-like man. The supreme type of manhood is Christ-likeness. The ideal is conceived by faith, and the actual is attained only by the exercise of the same grace.
II. Superior to the childish vacillation induced by deceptive teaching (Eph_4:14).—The false teachers played with truth, as men play with dice, with the reckless indifference of gamblers, and they and their victims were swayed to and fro, with ruin for the ultimate goal. Like a rudderless ship they were tossed about at the caprice of every current, with the inevitable result of wreckage among the rocks and quicksands. Professing a zeal for truth, they deceived themselves and others by ever changing their point of view, and craftily avoiding the practical bearing of truth in its aims to change the heart and reform the life. The moment the application of truth pressing upon the conscience made them uncomfortable, they tacked about and sailed off under another issue. As the restless seaweed, waving to and fro in the ever-changing tide, can never grow to the dignity of a tree, so those who are swayed by every changing phase of error can never grow up to the strength and stability of true Christian manhood. We can sympathise with the doubts and perplexities of an earnest seeker after truth; but our sympathy changes into impatience when we discover that the seeker is more in search of novelty than truth, of variety rather than certainty. To be for ever in doubt is to be in the fickle stage of mental and moral infancy. It is the worst phase of childishness.
III. Is a continual growth in the truth and love of Christ (Eph_4:15-16).—It is the high distinction of man that he is susceptible of almost unlimited growth in mental and moral attainments. One of the greatest distances between animalism and man is seen in the unbridged gulf of progress. The animal remains where he was, but man has been progressing in every department of life from the very first. There is between them all the breadth of history. The animal builds its nest as it ever did, the ant by the same marvellous instinct constructs its geometrical cells now as at the first; but man is a genius—he creates. His first rude efforts in shaping his dwellings have gone on progressing and improving until we have the architectural development of to-day. In every kind of art it is the same—rude flint knives, lance heads, needles, were his first weapons and implements; to them succeeded bronze, and then iron—each marking stages in that history of progress up to the beautiful cutlery, stores, and arsenals of the present day. The animal roars or chatters to-day as it has done all along. It has made no progress towards intelligent speech—a rubicon the animal will never cross. But man, who began with one speech, and a very limited vocabulary of words, has developed speech into the great languages of ancient and modern literature. A wider gulf than this is hardly conceivable. But the moral growth of man is more remarkable. The era of the gospel is a revelation of the power of love. With the ancients a mere sentiment, Christianity teaches that love is the essence of religion; and that nature is the manliest and noblest that advances in the knowledge of divine truth and in the self-sacrificing love of Christ. The whole fabric of the Christian character is built up in the ever-increasing exercise of Christ-like love.
Lessons.—Christian manhood is—
1. Acquired by an intelligent faith in Christ.
2. Developed by an imitation of Christ.
3. Maintained and strengthened by constant fidelity to Christ.
GERM NOTES ON THE VERSES
Eph_4:13-16. The Growth of the Church.
I. The goal of the Church’s life (Eph_4:13).—The mark at which the Church is to arrive is set forth in a twofold way—in its collective and its individual aspects. We must all unitedly attain the oneness of the faith and the knowledge of the Son of God; and we must attain, each of us, a perfect manhood, the measure of the stature of the fulness of Christ. All our defects are, at the bottom, deficiencies of faith. We fail to apprehend and appropriate the fulness of God in Christ. The goal of the regenerate life is never absolutely won; it is hid with Christ in God. But there is to be a constant approximation to it, both in the individual believer and in the body of Christ’s people. And a time is coming when that goal will be practically attained, so far as earthly conditions allow. The Church after long strife will be reunited, after long trial will be perfected. Then this world will have had its use, and will give place to the new heavens and earth.
II. The malady which arrests its development (Eph_4:14).—The childishness of so many Christian believers exposed them to the seductions of error, and ready to be driven this way and that by the evil influences active in the world of thought around them. So long as the Church contains a number of unstable souls, so long she will remain subject to strife and corruption. At every crisis in human thought there emerges some prevailing method of truth, or of error, the resultant of current tendencies, which unites the suffrages of a large body of thinkers, and claims to embody the spirit of the age. Such a method of error our own age has produced as the outcome of the anti-Christian speculation of modern times, in the doctrines current under the names of Positivism, Secularism, or Agnosticism. Modern Agnosticism removes God farther from us, beyond the reach of thought, and leaves us with material nature as the one positive and accessible reality, as the basis of life and law. Faith and knowledge of the Son of God it banishes as dreams of our childhood. This materialistic philosophy gathers to a head the unbelief of the century. It is the living antagonist of divine revelation.
III. The means and conditions of its growth (Eph_4:15-16).—To the craft of false teachers St. Paul would have his Churches oppose the weapons only of truth and love. Sincere believers, heartily devoted to Christ, will not fall into fatal error. A healthy life instinctively repels disease. Next to the moral condition lies the spiritual condition of advancement—the full recognition of the supremacy and sufficiency of Christ. He is the perfect ideal for each, the common source of life and progress for all. He is the Head of the Church and the heart of the world. Another practical condition of Church growth is organisation—“all the body fitly framed and knit together.” A building or a machine is fitted together by the adjustment of its parts. A body needs, besides this mechanical construction, a pervasive life, a sympathetic force, knitting it together. And so it is in love that this body of the Church builds up itself. The perfect Christian and the perfect Church are taking shape at once. Each of them requires the other for its due realisation. The primary condition of Church health and progress is that there shall be an unobstructed flow of the life of grace from point to point through the tissues and substance of the entire frame.—Findlay.
Eph_4:13-15. Christian Manhood.
I. Christian manhood is a growth.—
1. A growth having its inception in the simple fact of becoming a Christian. This is a decided advance upon the most moral and cultivated state otherwise attainable. It involves the quickening into a new life which is to grow.
2. A growth marking a continual advancement till we all come in the unity—the respect in which one grows—the union, conjunction of faith and of knowledge.
3. A growth resulting from culture under divinely appointed agencies. The most splendid growth, other things being equal, is the result of the highest culture. The highest culture is possible only through the most rigid conformity to the laws of development and the appliance of the best agencies.
4. A growth the standard of whose completeness is the fulness of Christ. The stature—the adultness, the full-grown manhood of Christ—is the standard of growth, whose attainment is the Christian’s noblest zeal.
II. The elements of Christian manhood.—
1. Largeness—in the Christian’s views of truth, of man’s need, of Christ’s work, of schemes and plans for its greater furtherance.
2. Dignity.—That deep, inwrought sense of the true worth and greatness of his nature, as a renewed man, and of his position as a child of God and joint-heir with Christ. Christian ethics are the best ethics; highest, purest, noblest, safest. He lives by these naturally who has a well-developed Christian manhood.
3. Courageousness and strength.—Courage makes a man put forth his best strength, while strength enables courage to achieve its best deeds.
III. The outworking of Christian manhood.—It gives:—
1. Steadfastness.—No more children. No more carried about—borne round and round as in the swiftly whirling eddy of the sea—by every wind of doctrine.
2. Sincerity.—“Speaking the truth in love” refers both to the sincerity of life and our relation to the truth.
3. A further growth.—As the full-grown tree, leaves and blossoms and bears; as fruit, after it is full-grown, mellows, matures, sweetens: ripening as wheat for the garner.—J. M. Frost.
Eph_4:14-16. Christian Maturity.
I. The negative part of this description.—
1. Christians must not remain children.—In humility, meekness, and teachableness, let them be children; but in understanding, constancy, and fortitude they should be men. Children have but little knowledge and a weak judgment. They believe hastily and act implicitly. They are governed by passion more than reason, by feeling more than judgment.
2. The apostle cautions that we be not tossed to and fro like a ship rolling on the waves.—The man without principle, knowledge, and judgment is at the mercy of every rude gust. He is driven in any direction, as the wind happens to blow. He makes no port, but is every moment in danger of shipwreck.
3. We must not be carried about with every wind of doctrine.—False doctrines, like winds, are blustering and unsteady. They blow from no certain point, but in all directions, and frequently shift their course. The light and chaffy Christian, the hypocritical and unprincipled professor, is easily carried about by divers and strange doctrines. He shifts his course and changes his direction, as the wind of popular opinion happens to drive.
4. We are in danger from the cunning craftiness of men.—True ministers use plainness of speech, and by manifestation of the truth commend themselves to the consciences of men. Corrupt teachers use sleight and craft, that they may ensnare the simple, decoy the unsuspecting, and thus make proselytes to their party. They pretend to superior sanctity. They are watchful to take advantage of an unhappy circumstance in a Church. They unsettle men’s minds from the established order of the gospel, and prejudice them against the regular maintenance of the ministry, representing all order in Churches as tyranny and all stated provision for the ministry as oppression. They promise men liberty, but are themselves the servants of corruption.
II. The positive part.—
1. The mature Christian must speak the truth in love. Be sincere in love. We should acquire a good doctrinal knowledge of the truth as it is in Jesus. We should be well established in the truth. We should see that our hearts are conformed to the truth. We must walk in the truth.
2. We must grow up in all things into Christ.—A partial religion is not that which the gospel teaches. We must have respect to the whole character of Christ, to the whole compass of duty, to every known doctrine and precept of Scripture. All the graces of the gospel unite in forming the Christian’s temper. They all operate in harmony. His religion is one continued, uniform, consistent work.
III. How Christian maturity is attained.—From the growth of the human body the apostle borrows a similitude to illustrate the spiritual growth of the Christian Church. It is as absurd to expect growth in knowledge and holiness without the means instituted for the edifying of the body of Christ as it would be to expect the growth of a natural body without supplies of food.
Lessons.—
1. There is no Christian growth where love is wanting.
2. Christians are bound to seek the peace in order to the edification of the Church.—Lathrop.
Eph_4:14. The Case of Deceivers and Deceived considered.
I. Consider the case of deceivers or seducers such as by their sleight and cunning craftiness lie in wait to deceive.—The particular motives by which men may be led to beguile others are reducible to three—pride, avarice, and voluptuousness: love of honour, or profit, or pleasure.
1. There is often a great deal of pride and vanity in starting old notions and broaching new doctrines. It is pretending to be wiser than the rest of the world, and is thought to be an argument of uncommon sagacity. Upon this footing some are perpetually in quest of new discoveries. Nothing pleases them, if they have not the honour of inventing it or of receiving it in their times. When once a man has thus far given loose to his vanity and thinks himself significant enough to be head of a sect, then he begins first to whisper out his choice discoveries to a few admirers and confidants, who will be sure to flatter him in it; and next to tell aloud to all the world how great a secret he had found out, with the inestimable value of it. And now at length comes in the use of sleight and cunning craftiness and all imaginable artifices; first to find out proper agents to commend and cry up the conceit, next to spread it in the most artful manner among the simple and least suspecting, and after that to form interests and make parties; and so, if possible, to have a public sanction set to it or a majority at least contending for it. Love of fame and glory is a very strong passion, and operates marvellously in persons of a warm complexion.
2. Observe how avarice or love of profit may sometimes do the same thing. There is a gain to be made in some junctures by perverting the truth and deceiving the populace. Men who are not worthy to teach in the Church, or who have been set aside for their insufficiency or immorality, may bring up new doctrines and draw disciples after them, for the sake of protection and maintenance or for filthy lucre. With such the vending of false doctrine is a trade and preaching a merchandise. Thus has avarice been the mother of heresies and has brought many deceivers into the Church of Christ; but they have contrived generally to give some plausible turn and colour to their inventions through their “sleight” and “cunning craftiness,” in order to deceive the hearts of the simple and to beguile unwary and unstable souls.
3. One motive more—voluptuousness, or love of pleasure. As religious restraints set not easy upon flesh and blood, but bear hard upon corrupt nature, so men of corrupt minds will be ever labouring to invent and publish smooth and softening doctrines, such as may either qualify the strictness of the gospel rule or sap the belief of a future reckoning. Many ancient heretics had such views as these in the first broaching of their heresies. Their design was to take off the awe and dread of a future judgment, and thereby to open a door to all licentiousness of life and dissoluteness of manners.
II. Consider the case of the deceived who suffer themselves to be “tossed to and fro with every wind of doctrine.”—They are supposed to be ignorantly, and in a manner blindly, led on by others, otherwise they would be rather confederates and confidants in managing the deceit, and so would be more deceivers than deceived.
1. Now as to those who are so ignorantly imposed upon. They are more or less to blame, according as their ignorance is more or less blamable; and that, again, will be more or less blamable, according as it is more or less affected or wilful. There are, I think, three cases which will take in all sorts of men who suffer themselves to be deceived in things of this kind. The first is of those who have no opportunity, no moral possibility of informing themselves better; the second is of those who might inform themselves better, but do not; the third of those who might also be better informed, but will not. If they be “like children tossed to and fro with every wind of doctrine,” yet if they are really children in understanding and are overborne by others in such a way as is morally irresistible considering their circumstances, then it seems to be their misfortune to be so imposed upon rather than their fault, and so is not imputable.
2. A second case is of those who may inform themselves better but neglect to do it. I suppose it to be merely neglect in them, not design. Perhaps they have little or no leisure for inquiries; they are taken up with worldly cares and business. They have a very great esteem and value for the man who so misleads them, and they know no better, but swallow everything he says without considering; or they are not aware of any ill consequences of the doctrine, see or suspect no harm in it. They are much to blame in this affair, because God has given them the faculty of reason, which ought not to be thus left to lie dormant and useless. Men who can be sharp enough in secular affairs to prevent being imposed upon may and ought to have some guard upon themselves with respect also to their spiritual concernments.
3. There is yet a third sort of men, worse than the former, who suffer themselves to be deceived and might know better, but will not; that is to say, their ignorance is affected and wilful, they “love darkness rather than light because their deeds are evil.” These are such as readily run in with “every wind of doctrine” which hits their taste and chimes in with their favourite inclinations. They admit the doctrine because they like it, and they easily believe it true because they would have it so. It is with this kind of men that deceivers prevail most and make their harvest.
III. Some advices proper to prevent our falling in with either.—The best preservative in this case is an honest and good heart, well disposed towards truth and godliness, having no by-ends to serve, no favourite lust or passion to indulge. If any man is but willing to know and to do God’s commandments, he will easily discern in most cases whether a doctrine be of God or whether it be of men. The evidences of the true religion and of its main doctrines are so bright and strong when carefully attended to, that common sense and reason are sufficient to lead us, when there is no bias to mislead us. For several years last past rude and bold attacks have been made against the important doctrines of Christianity and against all revealed religion, and this is what they are still carrying on with exquisite subtlety and craftiness many ways and with a great deal of fruitless pains and labour. For I may have leave to suppose that no man can in this case be deceived who has not first a desire to be so, and is not the dupe and bubble to his own lust and vices.—Dr. Waterland.
Eph_4:15. Speaking the Truth in Love—
1. A different thing from the irritating candour of the professed friend.
2. Implies an experimental knowledge of the truth and its spiritual mission.
3. Is the most effectual way of winning a hearing and gaining adherents.
4. A method conspicuously exemplified in the teaching of Christ.
Growth into Christ in Love and Truth.
I. The standard of Christian excellence—Christ’s headship.—
1. The prominent notion suggested is His rank in the universe. He rules as God in creation. But evidently the apostle does not mean this in the text. We are to grow into Him as Head. Growth into Christ’s Godhead is impossible. God-like we may, God we cannot even by truth and love, become.
2. He is the Head as being the Source of spiritual life. This is implied in metaphor. The highest life-powers—sensation, feeling, thought—come from the brain. To one who has read the history of those times, there is an emphatic truth in Christ’s being the life of the world. The world was like a raft becalmed in the tropics—some of its freight dead and baking in the sun, some sucking as if for moisture from dried casks, and some sadly, faintly looking for a sail. Christ’s coming to that world was as life to the dead, imparting new impulse to human heart and human nature. It was like rain and wind coming to that bark—once more it cuts the sea, guided by a living hand. So also with each man who drinks Christ’s Spirit. He becomes a living character. Not sustained on dogmas or taken-up opinions, but alive with Christ.
3. He is Head as chief of the human race. Never had the world seen, never again will it see, such a character. Humanity found in Him a genial soil, and realised God’s idea of what man was meant to be. He is chief. Nothing comes near Him.
II. Progress towards the standard of Christian excellence.—“We grow up into Him in all things.
1. Growth in likeness to Him.—The human soul was formed for growth, and that growth is infinite. The acorn grows into the oak, the child into the philosopher. And at death the soul is not declining; it is as vigorous as ever. Hence nothing but an infinite standard will measure the growth of the soul of man.
2. Growth in comprehension of Him.—Christ is not comprehensible at first. Words cannot express the awe with which a man contemplates that character when it is understood. This is the true heroic, this the only God-like, this the real divine. From all types of human excellence I have made my choice for life and death—Christ.
III. The approved means of growth the mode of progress.—“Speaking the truth in love.” Truth and love—and these joined. To “grow into Christ” we must have both traits of character. Would you be like Christ? Cultivate love of beauty and tenderness. His soul was alive to beauty. He noted the rising and the setting sun, the waving corn, the lily of the field. His was love which insult could not ruffle nor ribaldry embitter, and which only grew sweeter and sweeter. Would you be like Christ? Be true! He never swerved. He was a martyr to truth. Would He soften down truth for the young man whom He loved, or make it palatable? No; not for friendship, not for love, nor for all the lovely things this world has to show. “One thing thou lackest: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow Me.” That was “speaking the truth in love.” There is no good to be got out from Christ, except by being made like Him. There is no pardon, no blessing, separate from inward improvement. Sanctity of character alone blesses. Each man is his own hell and his own heaven. God Himself cannot bless you unless He gives you His own character.—F. W. Robertson.
Eph_4:16. The Law of Mutual Dependence.
I. This text admonishes us of the manifold instruments and agencies on whose concurrence and harmonious action the prosperity and the perfection of the Christian Church depend.—It likens the Church to that most complicated, admirable machine, the human body, which only produces its proper results, the preservation and comfort of human life, by the healthful tone and right performance of its various powers and functions. We live, and are at ease, in virtue of the sound condition and regular operation of all the multitude of parts and organs which compose our corporeal frame. Should the heart refuse to circulate the blood, and to diffuse through all the various channels of inter-communication with the members of the body its life-sustaining pulses, death ensues in a moment.
II. The same law of mutual dependence reigns in improved civilised society.—In man, social as well as individual, the body politic and social must prosper, or its members suffer. The individual too cannot suffer without inflicting, by so much, an injury on the community. The ruler and the subject, the capitalist and the operative, the merchant, the farmer, the scholar and the artisan, the manufacturer and the sailor, perform functions alike indispensable to the great result aimed at or desired by all communities. They are mutually dependent, are indissolubly united in interest by ties not always visible, but yet real and essential to the well-being of all parties.
III. I hasten to apply my subject to the Church, where the text finds illustration yet more pertinent and affecting. The Church is a community, organised, with special ends to be accomplished, and endowed with special capabilities and adaptations, yet having many points of resemblance to human society in general. All the members and all the officers of the Church are appointed and honoured of God to be co-workers with Himself, co-agents with the Holy Ghost, in the edification of the body of Christ. The pastor, not less in the study, when he gathers things new and old from holy books and common, than in the pulpit, or in breaking the bread of the sacrament at the altar, or in the sick-chamber—all the subordinate lay ministries devoted to godly counsel, to faithful admonition, or to the management and conversation of the material interests of the Church—the pious mother nurturing up her children in God’s love—the sufferer on a bed of languishing, giving forth blessed examples of patience and resignation and faith—the teacher of the Sabbath school—they who, in the Spirit, lift up our joyous songs of praise in the sanctuary—all who pray in the closet or in the congregation, are, and should be deemed, essential parts of that good, great system through whose wondrous, harmonious working God is pleased to renew and sanctify souls and train them up to be heirs of glory. Who, in this great co-partnership for honouring Christ, has any ground of complaint?—the foot, that it is not the head? the eye, that it is too feeble to do the functions of the brawny arm? the ears, that they cannot do the office of locomotion? Every part is indispensable. None can say which is most important in God’s plan; and achievements, ascribed hastily to the eloquence of the preacher, often stand credited in the record kept above to the prayer of faith.—Dr. Olin.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On v14 14. “In order that we may be no longer…
ARGUMENT 18
NEEPIOS AND TELEIOS
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14. “In order that we may be no longer infants, tossed by the waves and carried away by every wind of teaching in the stratagem of men, in their craft for the purpose of delusion;
15. “But speaking the truth in Divine love, let us grow up into him in all things who is the head, Christ.” Neepios means an infant; Teleios means perfect. These two words, correlatively and contrastively, represent the two great works of grace in the plan of salvation. We have in this wonderful exegesis of Paul no allusion whatever to any other classes. Regeneration makes you a babe in Christ, and sanctification, winding up your minority, brings in your spiritual majority, constituting you an adult. Of course, following the analogy of the natural kingdom, we recognize a progressive development before the birth, and afterward culminating in full-grown manhood. He gives a reason here why we should get out of babyhood, because during our spiritual infancy, as in natural childhood, we need nurses and guardians; meanwhile, we are perilously subordinated to our environments, and liable to influence and capture by all sorts of intrigue, human and diabolical, ultimating in ruin, temporal and eternal. The only remedy for the spiritual feebleness, foibles, and caprices peculiar to the spiritual infancy following regeneration, is entire sanctification, which makes you a “perfect man.” Perfect is from facio, to make, and per, complete. Hence, it simply means made complete. Man was complete, man was perfect, when he emanated from the Creative fiat. Satan destroyed his equilibrium, put him out of kilter, thus rendering him imperfect. Christ came to destroy the works of the devil. (1Jn 3:8.)
Nothing is the work of the devil but sin. When Christ destroys sin in you, he makes you complete in him, and what the Bible calls a perfect Christian. It is not maturity, but purity, as you will grow on through this life, and doubtless through all eternity. Carnal preachers in all ages, the pope at their head, have violently opposed entire sanctification, from the simple fact that it takes the people out of their hands, and puts them where none but God can rule them. A Roman Catholic commentator, Liguori, thus delivers on that subject: “That abominable doctrine of purity has given the Catholic Church more trouble than anything else.” Ahab said to Elijah, “Thou art he that troubleth Israel.” O how the holiness people are now troubling the carnal preachers and fallen Churches, because they recognize no authority hut God, revealed in his Word, Spirit, and providence! Spiritual babes are tossed about by every wind of teaching at the caprice of ecclesiastical demagogues.
15. “Speaking the truth in Divine love.”...
Sanctified people are no longer tossed about by human creeds and cunningly manipulated by priestcraft; but, free as angels, they take the Bible for their only authority, and Jesus for their only companion, and, O how they “grow up in him, their living Head!”
16. We see from this verse the glorious unity of God’s people, regardless of sect, race, or color; the whole body joined and knitted together, and united to Christ by the Holy Spirit; the life-blood Circulating into every part, and vitalizing every fiber and tissue throughout the entire body. When the blood no longer circulates into any part of the body, it becomes paralyzed and dead. So with the Church of God and the Churches forsaken by the Holy Ghost, and now ghastly spiritual corpses.
17-19. These three verses give us an appalling description of the debauched heathen world, sunk deep, not only into brutality, but into diabolism.
20. “But you have not so learned Christ, if, indeed, you have heard him and been taught in him, as is true in Jesus;
22. “That you are to lay aside as to your former life the old man, who is corrupt as to the lusts of delusion.” You see from these verses
the positive and unequivocal fact that every regenerated person is taught by the Holy Ghost the reality and their need of entire sanctification, so that all of the true children of God actually hunger and thirst after it. This Scripture positively unchristianizes all anti-holiness people. If a man is a Christian, his soul longs to be perfectly whole.
23. “And to be renewed in the spirit of your mind, and
24. “To put on the new man, who is created in harmony with God, in righteousness and holiness of the truth.” Here we have an exegesis of our creation in the image and likeness of God.
What is that image and likeness? Here Paul answers the question. “The image of God is righteousness in harmony with God’s revealed truth.” Hence, it is not human righteousness arising from our good works, as a corrupt clergy would vainly tell you, but the righteousness of God in Christ imputed unto the truly penitent sinner, who, in utter desperation and profound realization of his utter meekness for hellfire, casts himself on the mercy of God in Christ. Then God freely forgives him for Christ’s sake alone, imputing to him his own righteousness, procured by the perfect obedience of Christ, both active (ever keeping the law), and passive (paying its penalty for us). This is the image of God; i.e., harmonization with the Divine character. Our conformity to the Divine law does not suffice; we must be in harmony with the character of God; i.e., like God, if we spend eternity with him in heaven. It takes entire sanctification, not imputing, as in case of righteousness, but imparting the Divine nature to our hearts, thus investing us with the likeness of God. The true reading is, “righteousness and holiness of truth;” i.e., as expounded by the truth in contradistinction to all sorts of clerical and diabolical counterfeits, by which millions are deluded and cast into hell. The Bible is the only expositor of the “righteousness and holiness” pertinent to the restoration of the Divine image and likeness which we lost in the fall. The inspired Book is full of warnings against the counterfeits of men and devils, flooding us with the testimony of the Holy Ghost, assuring us that we must have the righteousness wrought in the expiation of Christ and the holiness of the cleansing blood applied by the Holy Spirit through faith alone.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v13
EPHESIANS
THE GOAL OF PROGRESS
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Eph 4:13
The thought of the unity of the Church is much in the Apostle’s mind in this epistle. It is set forth in many places by his two favourite metaphors of the body and the temple, by the relation of husband and wife and by the family. It is contemplated in its great historical realisation by the union of Jew and Gentile in one whole. In the preceding context it is set forth as already existing, but also as lying far-off in the future. The chapter begins with an earnest exhortation to preserve this unity and with an exhibition of the oneness which does really exist in body, spirit, hope, lord, faith, baptism. But the Apostle swiftly passes to the corresponding thought of diversity. There are varieties in the gifts of the one Spirit; whilst each individual in the one whole receives his due portion, there are broad differences in spiritual gifts. These differences do not break the oneness, but they may tend to do so; they are not causes of separation and do not necessarily interfere with unity, but they may be made so. Their existence leaves room for brotherly helpfulness, and creates a necessity for it. The wiser are to teach; the more advanced are to lead; the more largely gifted are to encourage and stimulate the less richly endowed. Such outward helps and brotherly impartations of gifts is, on the one hand, a result of the one gift to the whole body, and is on the other a sign of, because a necessity arising from, the imperfect degree in which each individual has received of Christ’s fulness; and these helps of teaching and guidance have for their sole object to make Christian men able to do without them, and are, as the text tells us, to cease when, and to last till, we all attain to the fulness of Christ. To Paul, then, the manifest unity of the Church was to be the end of its earthly course, but it also was real, though incomplete, in the present, and the emphasis of our text is not so much laid on telling us when this oneness was to be manifested as in showing us in what it consists. We have here a threefold expression of the true unity, as consisting in a oneness of relation to Christ, a consequent maturity of manhood and a perfect possession of all which is in Christ.
I. The true unity is oneness of relation to Christ.
The Revised Version is here to be preferred, and its ‘attain unto’ brings out the idea which the Authorised Version fails to express, that the text is intended to point to the period at which Christ’s provision of helpful gifts to the growing Church is to cease, when the individuals composing it have come to their destined unity and maturity in Him. The three clauses of our text are each introduced by the same preposition, and there is no reason why in the second and third it should be rendered ‘unto’ and in the first should be watered down to ‘in.’
There are then two regions in which this unity is to be realised. These are expressed by the great words, ‘the unity of the faith and knowledge of the Son of God.’ These words are open to a misunderstanding, as if they referred to a unity as between faith and knowledge; but it is obvious to the slightest reflection that what is meant is the unity of all believers in regard to their faith, and in regard to their knowledge. It is to be noted that the Apostle has just said that there is one faith, now he points to the realisation of that oneness as the very end and goal of all discipline and growth. I suppose that we have to think here of the manifold and sad differences existing in Christian men, in regard to the depth and constancy and formative power of their faith. There are some who have it so strong and vigorous that it is a vision rather than a faith, a trust, deep and firm and settled, to which the present is but the fleeting shadow, and the unseen the eternal and only reality; but, alas! there are others in whom the light of faith burns feebly and flickers. Nor are these differences the attributes of different men, but the same man varies in the power of his faith, and we all of us know what it is to have it sometimes dominant over our whole selves, and sometimes weak and crushed under the weight of earthly passions. To-day we may be all flame, to-morrow all ice. Our faith may seem to us to be strong enough to move mountains, and before an hour is past we may find it, by experience, to be less than a grain of mustard seed. ‘Action and reaction are always equal and contrary,’ and that law is as true in reference to our present spiritual life as it is true in regard to physical objects. We have, then, the encouragement of such a word as that of our text for looking forward to and straining towards the reversal of these sad alterations in a fixed and continuous faith which should grasp the whole Christ and should always hold Him. There may still be diversities and degrees, but each should have his measure always full. ‘Thy Sun shall no more go down’; there will no longer be the contrast between the flashing waters of a flood-tide and the dreary mud-banks disclosed at low water. We shall stand at different points, but the faces of all will be turned to Him who is the Light of all, and every face will shine with the likeness of His, when we see Him as He is.
But our text points us to another form of unity-the oneness of the knowledge of the Son of God.
The Apostle uses an emphatic term which is very familiar on his lips to designate this knowledge. It means not a mere intellectual apprehension, but a profound and vital acquaintance, dependent indeed upon faith, and realised in experience. It is the knowledge for which Paul was ready to ‘count all things but loss’ that he might know Jesus, and winning which he would count himself to ‘have apprehended.’ The unity in this deep and blessed knowledge has nothing to do with identity of opinion on the points which have separated Christians. It is not to be sought by outward unanimity, nor by aggregation in external communities. The Apostle’s great thought is made small and the truth of it is falsified when it is over-hastily embodied in institutions. It has been sought in a uniformity which resembles unity as much as a bundle of faggots, all cut to the same length, and tied together with a rope, resemble the tree from which they were chopped, waving in the wind and living one life to the tips of its furthest branches. Men have made out of the Apostle’s divine vision of a unity in the faith and knowledge of the Son of God ‘a staunch and solid piece of framework as any January could freeze together,’ and few things have stood more in the way of the realisation of his glowing anticipations than the formation of the great Corporation, imposing from its bulk and antiquity, to part from which was branded as breaking the unity of the spirit.
Paul gives no clear definition here of the time when the one body of Christian believers should have attained to the unity of the faith and knowledge of the Son of God, and the question may not have presented itself to him. It may appear that in view of the immediate context he regards the goal as one to be reached in our present life, or it may be that he is thinking rather of the Future, when the Master ‘should bring together every joint and member and mould them into an immortal feature of loveliness and perfection.’ But the time at which this great ideal should be attained is altogether apart from the obligation pressing upon us all, at all times, to work towards it. Whensoever it is reached it will only be by our drawing ‘nearer, day by day, each to his brethren, all to God,’ or rather, each to God and so all to his brethren. Take twenty points in a great circle and let each be advanced by one half of its distance to the centre, how much nearer will each be to each? Christ is our unity, not dogmas, not polities, not rituals: our oneness is a oneness of life. We need for our centre no tower with a top reaching to heaven, we have a living Lord who is with us, and in Him, we being many, are one.
II. Oneness in faith and knowledge knits all into a ‘perfect man.’
‘Perfect,’ the Apostle here uses in opposition to the immediately following expression in the next verse, of ‘children.’ It therefore means not so much moral perfection as maturity or fulness of growth. So long as we fall short of the state of unity we are in the stage of immaturity. When we come to be one in faith and knowledge we have reached full-grown manhood. The existence of differences belongs to the infancy and boyhood of the Church, and as we grow one we are putting away childish things. What a contrast there is between Paul’s vision here and the tendency which has been too common among Christians to magnify their differences, and to regard their obstinate adherence to these as being ‘steadfastness in the faith’! How different would be the relations between the various communities into which the one body has been severed, if they all fully believed that their respective shibboleths were signs that they had not yet attained, neither were already perfect! When we began to be ashamed of these instead of glorying in them we should be beginning to grow into the maturity of our Christian life.
But the Apostle speaks of ‘a perfect man’ in the singular and not of ‘men’ in the plural, as he has already described the result of the union of Jew and Gentile as being the making ‘of twain one new man.’ This remarkable expression sets forth, in the strongest terms, the vital unity which connects all members of the one body so closely that there is but one life in them all. There are many members, but one body. Their functions differ, but the life in them all is identical. The eye cannot say to the hand, ‘I have no need of thee,’ nor again the head to the feet, ‘I have no need of you.’ Each is necessary to the completeness of the whole, and all are necessary to make up the one body of Christ. It is His life which manifests itself in every member and which gives clearness of vision to the eye, strength and deftness to the hand. He needs us all for His work on the world and for His revelation to the world of the fulness of His life. In some parts of England there are bell-ringers who stand at a table on which are set bells, each tuned to one note, and they can perform most elaborate pieces of music by swiftly catching up and sounding each of these in the right place. All Christian souls are needed for the Master’s hand to bring out the note of each in its place. In the lowest forms of life all vital functions are performed by one simple sac, and the higher the creature is in the scale the more are its organs differentiated. In the highest form of all, ‘as the body is one, and hath many members, and all the members of the body, being many, are one body, so also is Christ.’
III. This perfect manhood is the possession of all who are in Christ.
The fulness of Christ is the fulness which belongs to Him, or that of which He is full. All which He is and has is to be poured into His servants, and when all this is communicated to them the goal will be reached. We shall be full-grown men, and more wonderful still, we all shall make one perfect man, and individual completenesses will blend into that which is more complete than any of these, the one body, which corresponds to the measure of the stature of the fulness of Christ.
This is the goal of humanity in which, and in which alone, the dreams of thinkers about perfectibility will become facts, and the longings that are deeply rooted in every soul will find their fulfilment. By our personal union with Jesus Christ through faith, our individual perfection, both in the sense of maturity and in that of the realisation of ideal manhood, is assured, and in Him the race, as well as the individual, is redeemed, and will one day be glorified. The Utopias of many thinkers are but partial and distorted copies of the kingdom of Christ. The reality which He brings and imparts is greater than all these, and when the New Jerusalem comes down out of heaven, and is planted on the common earth, it will outvie in lustre and outlast in permanence all forms of human association. The city of wisdom which was Athens, the city of power which was Rome, the city of commerce which is London, the city of pleasure which is Paris, ‘pale their ineffectual fires’ before the city in the light whereof the nations should walk.
The beginning of the process, of which the end is this inconceivable participation in the glory of Jesus, is simple trust in Him. ‘He that is joined to the Lord is one spirit,’ and he who trusts in Him, loves Him, and obeys Him, is joined to Him, and thereby is started on a course which never halts nor stays so long as the faith which started him abides, till he ‘grows up into Him in all things which is the head, even Christ.’ The experience of the Christian life as God means it to be, and by the communication of His grace makes it possible for it to become, is like that of men embarked on some sun-lit ocean, sailing past shining headlands, and ever onwards, over the boundless blue, beneath a calm sky and happy stars. The blissful voyagers are in full possession at every moment of all which they need and of all of His fulness which they can contain, but the full possession at every moment increases as they, by it, become capable of fuller possession. Increasing capacity brings with it increasing participation in the boundless fulness of Him who filleth all in all.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v12 (See Scofield "Mat 5:48").
perfect
(See Scofield "Mat 5:48").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v15 Paul’s exhortation and supplication for the Church as the…
Paul’s exhortation and supplication for the Church as the body of Christ:
v. 15. Wherefore I also, after I heard of your faith in the Lord Jesus and love unto all the saints,
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v. 16. cease not to give thanks for you, making mention of you in my prayers,
v. 17. that the God of our Lord Jesus Christ, the father of glory, may give unto you the Spirit of wisdom and revelation in the knowledge of Him,
v. 18. the eyes of your understanding being enlightened that ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints,
v. 19. and what is the exceeding greatness of His power to us-ward who believe, according to the working of His mighty power,
v. 20. which He wrought in Christ when he raised Him from the dead, and set Him at His own right hand in the heavenly places,
v. 21. far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come;
v. 22. and hath put all things under His feet, and gave Him to be the Head over all things to the Church,
v. 23. which is His body, the fullness of Him that filleth all in all.
A long and remarkable sentence, presenting the loftiest conception, both of Christ’s own supremacy and of the grandeur of that Church of His, of which the Ephesians have been made members. The distinction between Jews and Gentiles is no longer mentioned; Paul addresses his readers as a body: For this reason I, too, having heard of the faith among you in the Lord Jesus and of the love toward all the saints, do not cease to give thanks for you, making mention of you in my prayers. For this cause, by reason of all the wonderful blessings which he had enumerated in the preceding section, because all these benefits have come upon us Christians in such rich measure, the apostle is constrained to give thanks. For he knew that his readers were believers, having had abundant evidence to satisfy himself upon that point when he was present with them, and having received additional information to the same effect since. They were in a state of faith, of which fact they also gave proof by their love toward all the saints. That was the first and immediate manifestation of their faith: they were united with all the believers, both Jews and Gentiles, by the bond of true brotherly love. This encouraging circumstance caused Paul to continue his practice of making continual grateful mention of them in his prayers. On their behalf he sent up ceaseless prayers of thanksgiving to the throne of grace; he never failed to remember them in his prayers. The reports which were reaching Paul concerning the gratifying prosperity of the Ephesian congregation in spiritual matters were such a source of cheer to him that he was constrained to continue his intercession for them.
The content of Paul’s intercessory prayer was: That the God of our Lord Jesus Christ, the Father of glory, give you the Spirit of wisdom and revelation in the full understanding of Him. With all the progress which Christians make in this world they do not reach the state of perfection which is held out before them as the desirable goal. It is God that must continue the work of sanctification and bring it to the point agreeable to His will. This God is the God of Jesus Christ, the singular state of Godhood and Fatherhood being combined in His essence. But Jesus Christ is our Lord, and so the God of Jesus Christ, through Christ, is also our Father, of whom we may confidently expect everything that pertains to our salvation and sanctification. He is the Father of glory, for glory is His essential attribute, Act 7:2; 1Co 2:8. Perfection, magnificence, divine majesty and excellence is found in Him. The God thus characterized can give to the believers of all times the Spirit of wisdom and revelation. The Holy Ghost, who comes into the hearts of men when they come to faith, teaches them to understand the heavenly, divine things, He reveals to them the mysteries which would otherwise be hidden from them, the chief part of His work in this respect consisting in this, that the Christians obtain an ever clearer and sharper understanding of God. They advance from truth to truth, from knowledge to knowledge.
The apostle continues in his description of his prayer: (That God may give you) the eyes of your heart as enlightened, that you may know what is the hope of His calling, and what is the wealth of the glory of His inheritance in the saints. The heart, in Biblical language, is the center, not only of feeling, but also of thinking, willing, and understanding. Through His Holy Spirit God must enlighten the understanding of the Christians; for then only will they know what the hope of God’s calling is. Not only faith and love are wrought in the heart by God in conversion, but also hope. This hope, planted into the heart of the Christian by the call of the Lord, grows and becomes more fervent with his increase in spiritual life. The believers always have before the eyes of their mind the wonderful blessing which has been promised to them, the riches of the glory of God’s inheritance among the saints. The apostle piles up the nouns in order to bring home to the Christians, in some measure at least, the glory which is awaiting them by the promise of God. The perfected blessedness which shall be ours in heaven is a rich and magnificent inheritance; it is heavenly joy, bliss, and salvation, the reflection of the divine majesty and glory. We Christians are all too apt, while sojourning in this world, to have our attention distracted by the fool’s gold of this world, and therefore it is necessary to be trained to think of the inheritance of the saints in light.
Christians must furthermore learn to understand, as Paul here prays: And what is the exceeding greatness of His power to us, namely, to those that believe according to the operation of the strength of His might. Stronger expressions could hardly be found in human language to bring out the absolute inability of man to do anything toward his conversion and salvation. Our conversion was made possible by the surpassing greatness of God’s power alone, as it was manifested toward us, exerted itself in our hearts and minds. That we believe in Jesus Christ as our Savior was made possible only by the operative power which expressed His almighty strength, by which the Lord overcame the resistance of natural man, made us obedient to the Gospel, and now keeps us in the state of faith.
There is only one adequate measure of the exceeding greatness of God’s power, namely, the resurrection of Christ, as Paul writes: Which He wrought in Christ when He raised Him from the dead and set Him at His right hand in the heavens. Christ, in His state of exaltation, is the Mediator of the effective power of God, as it is shown in our conversion. By His resurrection and subsequent ascension to the right hand of power Christ was declared to be the Son of God with power, of the same degree of might and honor with the Father. Our state of faith is a work of power, a miracle of the Triune God. Note: The same Christ who as a true human being died, and through His blood earned the forgiveness of sins for all men, has been raised from the dead by God and placed at His right hand in the heavenly places. We therefore confess that Christ, through His resurrection and ascension, entered into the full possession and use of the divine majesty also according to the human nature which He adopted, a majesty which, however, he possessed during the entire state of humiliation.
This reference to Christ’s state of exaltation now causes the apostle to expand this thought, almost in doxological form: Far above all rule, and authority, and power, and lordship, and every name that is named, not only in this world, but also in the coming one, and has placed all things under His feet. So much the exaltation of the despised Son of Man comprises. By setting Christ at His right hand in the heavens, God has put all things under His feet, has given Him, also according to His human nature, the free and unbounded dominion, not only over all power and authority in the physical world, but also over all the spirits of heaven, over the angels with their superhuman strength and power. No matter what the name and importance of any created being in this world and in the world to come may be, the power and authority of Christ, being that of omnipotence, is greater. Christ is the supreme Lord, to whom all creatures must yield obedience, Psa 8:1-9.
But far more important than this supreme position in the Kingdom of Power is Christ’s position in the Kingdom of Grace, of which Paul sags: And (God) gave Him the Head over all to the Church, which is His body, the fullness of Him that fills all in all. In His capacity as Head over all things God has given Christ as a present to the Church, which is His body. All the believers, whether of Jews or of Gentiles, are here expressly placed together and designated with the collective name "Church," which is the fellowship of all saints, of the elect children of God on earth. God has now made this arrangement, that Christ is the Head of this Church, and the Church is His body. Not the entire creation, hut the Church, the communion of the believing, chosen children of God, is the body of Christ. See Col 1:18. It is a wonderful and most intimate union which thus obtains between Christ and the believers, for it results in making the Church like a vessel which is filled to the top, brimful with blessings. "The conception is that, the plenitude of the divine powers and qualities in Christ having been imparted by Him to His Church, the latter is now pervaded by His presence, animated with His life, filled with His gifts and energies and graces-a true vessel of His mercy. " All in all He fills,—the Head of the universe is also the Head of the Church.
Summary
After opening his letter with an inspiring doxology in praise of the eternal election of grace and its blessings, the apostle states the content of his prayer for the Ephesians to be that they might come to the knowledge of the glory of their future inheritance, of the power of God in working and preserving saving faith in their hearts, and of the position of the exalted Christ as the Head of the Church.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v14 be children
be children
Paul refers to believers who have not grown spiritually as if they were children who have had very little experience in life. AT: "be like children" (See: Metaphor)
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tossed back and forth ... carried away by every wind of teaching
This speaks of a believer who has not become mature and follows wrong teaching as if that believer were a boat that the wind is blowing in different directions on the water. (See: Metaphor)
by the trickery of people in their deceitful schemes
"by crafty people who trick believers with clever lies"
into him who is the head ... makes the body grow so that it builds itself up in love
Paul uses the human body to describe how Christ causes believers to work together in harmony as the head of a body causes the body parts to work together to grow healthy. (See: Metaphor)
by every supporting ligament
A "ligament" is a strong band that connects bones or organs in place in the body.
in love
"as the members love one another"
translationWords
true
love
Christ
body
believe
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv12, 13, 14, 16 4:12 God’s gifts are given so that believers will…
4:12 God’s gifts are given so that believers will build up the church (see 1 Cor 12:7; cp. 1 Pet 2:5). • to equip God’s people to do his work: All believers are called to active Christian service.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.