Chapter Iv:17–Vi:9

Chapter 4:1–16

Theme: The Church Glorious

II. Exhortation

describing and urging upon all

O rganic Unity (amid Diversity) and Growth into Christ

4:1–16

4 1 I, therefore, the prisoner in the Lord, entreat you to live lives worthy of the calling with which you were called, 2 with all lowliness and meekness, with longsuffering, enduring one another in love, 3 making every effort to preserve the unity imparted by the Spirit by means of the bond (consisting in) peace. 4 (There is) one body and one Spirit, just as also you were called in one hope which your calling brought you; 5 one Lord, one faith, one baptism; 6 one God and Father of all, who (is) over all and through all and in all. 7 But to each one of us this grace was given within the limits which Christ apportioned. 8 Therefore he says: When he ascended on high he led captive a host of captives, and he gave gifts to men. 9 — Now this expression, he ascended, what can it mean but that he had (previously) descended into the regions lower than the earth?⁹⁸ 10 The one who descended is himself also the one who ascended higher than all the heavens in order that he might fill all things — 11 And it was he who gave some (to be) apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12 in order fully to equip the saints for the work of ministry, with a view to the building up of the body of Christ, 13 until we all attain to the unity of the faith and of the clear knowledge of the Son of God, to a full-grown man, to the measure of the stature of the fulness of Christ, 14 so that we may no longer be children tossed to and fro by the waves and whirled around by every gust of doctrine, by the trickery of men, by (their) talent for deceitful scheming; 15 but adhering to the truth in love, may grow up in all things into him who is the head, even Christ, 16 from whom the entire body, harmoniously fitted together and held together by every supporting joint, according to the energy that corresponds to the capacity of each individual part, brings about bodily growth with a view to its own upbuilding in love.

It is clear as daylight and universally admitted that this section, especially in its opening verses, emphasizes unity. This unity, moreover, is not external and mechanical, but internal and organic. It is not superimposed, but, by virtue of the power of the indwelling Christ, proceeds from within the organism of the church. Those, therefore, who in their ecumenical zeal are anxious to erase all denominational boundaries and to create a mammoth super-church can find no comfort here. On the other hand, neither can those who exaggerate differences and even stand in the way of inter-ecclesiastical co-operation when this can be accomplished without sacrificing any real principle.

The first six verses can be summarized as follows: the church is spiritually one; therefore, let it be spiritually one! This does not imply any contradiction, the meaning being that believers should “make every effort to preserve the unity imparted by the Spirit by means of the bond (consisting in) peace.”

The unity is, however, not such that the individual believer becomes a mere “cog in the wheel.” Personal initiative or individual expression, far from being crushed, is encouraged, as verses 7–12, 16, clearly indicate. Also, the oneness is not an end in itself. It is not a superficial desire for togetherness in the spirit of the familiar lines:

“For your friends are my friends, and my friends are your

friends; And the more we get together, the happier we’ll be.”

On the contrary, it is a unity with the purpose of being a blessing to one another, so that the church can be built up, and can thus be a blessing to the world. There is work to be done, as verse 12 clearly shows. And in order to accomplish the tasks assigned, believers should co-operate, each contributing his share to the inner growth of the church. This is all the more necessary because the opponents are very clever (verse 14). It is clear that in this section the idea of growth is just as prominent as is that of unity. If there be any difference in emphasis I would say the former is even more prominent, especially in verses 12–16. In verse 15 the apostle expresses the idea of growth in these words: “… that we, speaking truth in love, may grow up in all things into him who is the head, even Christ.”

Everything considered, therefore, it would seem that the subtitle Organic Unity (amid Diversity) and Growth into Christ supplies the true key to the contents of this section.

1. The apostle begins, saying, I, therefore, the prisoner in the Lord, entreat you to live lives worthy of the calling with which you were called. Paul “the prisoner” (here “in the Lord”; cf. II Tim. 1:8; in Eph. 3:1 and in Philem. 1, 9 “of Christ Jesus,” with no essential difference in meaning) has been faithful to his trust, as his very imprisonment, brought about by his loyalty, proves. He, therefore, is all the more justified in entreating the addressed to be likewise faithful, that is, “to live lives worthy of your calling” (cf. Phil. 1:27; Col. 1:10; I Thess. 2:12; III John 6). Let them conduct themselves in harmony with the responsibilities which their new relationship to God had imposed upon them and with the blessings which this effectual calling (for which see on 1:18) had brought them. As to these responsibilities, the addressed had been foreordained to sonship (1:5). It is their responsibility, therefore, to behave in the manner in which adopted children of the heavenly Father could be expected to behave: believing his teachings, trusting his promises, and obeying his will. And as to the blessings, these were described in the preceding chapters: election, redemption, sealing, being made alive, being reconciled not only to God but also to those who had formerly been their enemies, having freedom of access to the throne of grace, etc. Surely, a life of gratitude, abounding in good works as its fruit, was in order! It is as if Paul were saying, “If you are believers, and wish to be known as such, live as believers.” It reminds us of the manner in which Mordecai answered the accusations of those who found fault with him because he refused to obey the king’s order to bow down to Haman. He simply answered, “I am a Jew” (implied in Esther 3:4). “Be what you are!” says Paul, as it were. He continues this thought by adding: 2, 3. with all lowliness and meekness, with longsuffering, enduring one another in love, making every effort to preserve the unity imparted by the Spirit by means of the bond (consisting in) peace. The seven-fold description of the Christian life resembles very closely what is found in the twin-letter (see Col. 3:12–15).⁹⁹ To avoid repetition may I, accordingly, ask the reader to consult N.T.C. on Colossians and Philemon, pp. 155–160. What is about to be presented is additional material, not mere duplication. Though not intended as a complete list of qualities which believers should reveal in their lives, the Ephesian list furnishes a broad characterization of this new disposition and behavior. First mentioned is lowliness or humility. Having received blessings so great that their true value cannot be expressed in words, it is altogether proper that the recipients be filled with the very basic virtue of lowliness. Note the emphasis: “all lowliness and meekness.” Humility has been called the first, second, and third essential of the Christian life. The mention of lowliness leads naturally to that of meekness. The meek individual is slow to insist on his rights. He realizes that in the sight of God he has no rights at all that are his by nature. All his rights were secured by grace. And although with reference to men he may at times have to insist on his rights (Acts 16:35–40), he does not rashly throw himself into the fray. He would rather “take” wrong than inflict it (I Cor. 6:7). With Abraham he prefers to let Lot have first choice (Gen. 13:7–18), with great reward … for Abraham! He exercises longsuffering. Emphasis on this virtue was greatly needed in the early church, when believers suffered misunderstanding, harshness, and cruelty from those who did not share their faith. For example, the lot of a Christian wife who was married to an unbeliever was by no means easy. Nevertheless, as long as her husband was willing to live with her in the marriage relationship, the wife must remain with him and try, by means of her God-fearing behavior, to win him for Christ. Thus, the grace of longsuffering would be beautifully illustrated in her life. See I Cor. 7:13 and I Peter 3:2. However, not only with respect to “outsiders” must this grace be exhibited, also with reference to fellow-believers. All have their faults and weaknesses. Let every one say to himself, therefore, “In view of the fact that God has been so longsuffering toward me, even though in his holy eyes my sins must stand out far more clearly than do my brother’s blemishes in my eyes, I must surely be patient with my brother.”

The mention of longsuffering is followed by that of endurance or forbearance. Literally the apostle says, combining two virtues, “enduring one another in love.” The person who endures injury tries to pay no attention to it. He holds himself up, as the derivation of the word in the original implies, is not shaken up, but continues to keep himself erect and firm. We, too, at times use a somewhat similar expression when we say, “You should put up with his ill behavior.” However, in saying this we do not always mean exactly what the apostle has in mind. We may simply be referring to suffering injury without open resentment, though we “boil” within! Paul, however, very aptly combines the forbearance of which he is speaking with the inner disposition of love. He everywhere emphasizes this virtue of outgoingness, true and tender affection toward the brother, the neighbor, and even the enemy, the noble endeavor to benefit him and never to harm him in any way. In addition to the Colossian verses to which reference was made earlier, see also Rom. 12:9–21; I Cor. 8:13; 9:22; 10:33; and Gal. 5:22, to select only a few references among the many that could be mentioned. The most complete and strikingly touching chapter on love toward all is I Cor. 13. To be appreciated it should be read, if possible, in the original, and if not possible, at least in several versions!

Now if, by the aid of the Holy Spirit and of prayer, a person truly endeavors so to conduct himself that his life will sparkle with these virtues, unity, to which Paul turns next, will be promoted. The spiritual oneness here indicated is an indispensable prerequisite for promoting the health and happiness of the church, for advancing the cause of missions, and for winning the victory over Satan and his allies. It does not come of its own accord but is the result of both effort and prayer; of effort, for the apostle says, “making every effort” (“giving diligence,” “doing your utmost,” cf. II Tim. 2:15), and doing this constantly (note the present participle, continuative); and of prayer, for he refers to a unity “of the Spirit” (thus literally, but meaning: imparted by the Spirit); hence, the result of earnest prayer (Luke 11:13). It is a oneness of Jew and Gentile, as was emphasized by Paul (2:11–22; 3:6), of lofty purpose (3:10, 18, 19), and of true affection (4:2; 5:1, 2).

This unity is promoted by peace. Cf. I Cor. 14:33; II Cor. 13:11; Phil. 4:7; Col. 3:15; II Thess. 3:16; II Tim. 2:22. Here in Ephesians the apostle has already referred to it in 1:2; 2:14, 15, 17; and will refer to it again in 6:15, 23. When there is strife there is disunity. Peace, on the other hand, promotes the perpetuation of unity. Hence, it is, after all, not surprising that Paul writes, “making every effort to preserve the unity imparted by the Spirit by means of the bond (“of,” that is, consisting in) peace.” This bond or tie that binds believers together is peace, just as in Col. 3:14 it is love. This involves no contradiction, for it is exactly love that makes peace possible. Hence, both here in Eph. 4:2, 3 and in Col. 3:14, 15, love and peace are mentioned in close succession. Surely, if it be correct to say that the stability of the roof depends in a sense on the foundation that underlies the entire superstructure, then it is also correct to say that the roof’s stability depends on the strength of the walls that immediately uphold it. And since especially in Ephesians the apostle dwells in such detail on the peace established between God and men, resulting in peace between Jews and Gentiles, it is entirely natural that he should here speak of peace as the bond. Take it in whatever sense one prefers, spiritual peace is ever the gift of love. Unity results.

The exhortation that the addressed may live in love and unity (verses 1–3) is followed by a description of this unity. In this description unity and all those characteristics associated with it are traced first to the Spirit, who had entered into the hearts of the believers; from there back to the Lord (Jesus Christ), whose vicarious sacrifice had made possible the gift of the Spirit; and, finally, to God the Father, who had given his Son and who, together with the Son, was also the Giver or Sender of the Spirit. In close association with the Spirit two other elements of Christian unity are mentioned, making three in all: “one body, one Spirit, one hope.” So also, in connection with the Lord, two others, again resulting in a triad: “one Lord, one faith, one baptism.” The Father is mentioned all by himself, for the six already named are traceable to him in the sense that whatever is associated with the Spirit and with the Son must, of necessity, also be associated with the Father, for it is he who is “over all and through all and in all.” Accordingly, what we have here is a sevenfold description of a threefold unity, a statement of the character of Christian unity and of its trinitarian Source.¹⁰⁰

4. The first triad is: (There is) one body and one Spirit, just as also you were called in one hope which your calling brought you. The one body is, of course, the church consisting of Jews and Gentiles (2:14–22), the one family in heaven and on earth (3:15). Though in a sense, we are many, yet we are one body in Christ (Rom. 12:5). There is one loaf, one body (I Cor. 10:17). This body or church, moreover, is not an earth-born or man-made institution but a product of the Holy Spirit; hence, “one body and one Spirit.” The urgent invitation of the gospel (the external call) has been applied to the hearts of the Ephesians by the Holy Spirit, producing the internal or effectual call. See on 1:18 and 4:1. Their call had brought them hope, a hope firmly grounded in God’s promises which cannot fail. It was a hope of receiving the inheritance among the saints in the light (cf: 1:18 with Col. 1:12), as God’s gracious reward for a life consecrated to him. The main reason, I believe, why the call had filled them with hope was that the very possession of the Spirit in their hearts was already the first instalment of their inheritance (1:14), and as such a pledge or guarantee of glory to come, a glory arriving not only when soul and body part but also and especially in the great consummation of all things at Christ’s return. The fruits (Gal. 5:22, 23) which the indwelling and sanctifying Spirit was bestowing upon them were “firstfruits” (Rom. 8:23), a foretaste of future, ineffable bliss.

The Spirit, in the very process of imparting to the Ephesians the effectual call, also united them, so that they became one spiritual organism: “For by one Spirit we were also baptized into one body, whether we were Jews or Greeks, slaves or free, and we were all made to drink of one Spirit” (I Cor. 12:13; cf. 3:16; 6:19; Rom. 8:9, 11). Just as it is exactly because the human body is pervaded by the spirit that it is one and is able to function as a unit, every member in co-operation with all the others, so also it is precisely because the church, Christ’s body, is indwelt and influenced throughout by the Holy Spirit that it is a single organism and operates as such.

5. Now the second triad: one Lord, one faith, one baptism. This Lord is “the Lord Jesus Christ.” He is our Lord in the sense that since he bought us we are his. He owns us, loves us, cares for us, and protects us. We recognize his sovereignty, own him as our Deliverer and Ruler, trust, obey, love, and worship him (1:2, 3, 15, 17; 2:21; 3:11, 14; 4:1; etc.: cf. I Cor. 6:13–15, 20; 7:23; 12:3, 5; Phil. 2:11; I Peter 1:18, 19; Rev. 19:16). Whether Jew or Gentile, bond or free, male or female (Gal. 3:28; Col. 3:11), already in heaven or still on earth (Rom. 14:9), we all confess this one Lord as ours. We embrace him with one faith. What is meant by this one faith? Is it faith in the objective sense, body of truth, creed (Gal. 1:23; 6:10; Phil. 1:27 and frequently in the Pastoral Epistles), or is it faith in the subjective sense, reliance on our Lord Jesus Christ and on his promises? Among commentators there is great difference of opinion with respect to this question.¹⁰¹ For myself, the subjective sense seems to be the one indicated here. It is one faith — not historical nor miraculous nor temporary but true and genuine trust — by means of which we embrace the one Lord Jesus Christ. It is true that the subjective and the objective cannot be separated: when a person surrenders himself to Christ as his Lord he at the same time also accepts the body of truth with reference to him. Yet this is not the same as saying that the term faith is here used in a double sense. The fact that faith is mentioned immediately after Lord and is immediately followed by baptism, all in one very short sentence, would seem to indicate that the triad is a closely knit unit (which was true also with respect to the first triad, mentioned in verse 4). Hence, I agree with Scott, op. cit., p. 204, when he states, “It is better to take the whole sentence as expressive of a single fundamental fact: ‘one Lord in whom we all believe and in whose name we have been baptized.’ ”

With respect to the one baptism Grosheide states, “There is only one baptism which is received by many (perhaps a number of persons simultaneously). All the members of the congregation are baptized in the same manner, and we may well assume, after or in connection with the same sermonic elucidation.” By means of baptism the fellowship of believers with their Lord was sealed (Gal. 3:27). “In baptism lies the evidence that all sorts of people (cf. Gal. 3:28), without any discrimination, share in the grace of Christ” (H. N. Ridderbos, The Epistle of Paul to the Churches of Galatia, a volume in New International Commentary on the New Testament, Grand Rapids, Mich., 1953, p. 147).¹⁰²

6. To show the unity within the Trinity as ultimate basis for the unity of the church, the apostle, turning now to the Father, writes, one God and Father of all, who (is) over all and through all and in all. The emphasis here, as in 1:3, 17; 2:18; 3:14, 15, is on redemptive Fatherhood. The first person of the divine Trinity is our Father in Jesus Christ. He is “the Father from whom the whole family in heaven and on earth derives its name.” To be sure, as our Father he is also our Creator, for he created all things (3:9). This fact makes his Fatherhood in the sphere of redemption stand out even more beautifully. He recreated what he had created, so that we are his in a double sense, and therefore all the more owe him our full devotion. But that it is on his Fatherhood with reference to the family of believers that the emphasis here falls is clear not only from the fact that this is the prevailing sense in which the term Father is used in Ephesians but also from the immediate context. The first person of the Trinity is, accordingly, Father of all,¹⁰³ that is, of all those who belong to the family of the faith. Whether they are converts from the Jewish or from the Gentile world makes no difference, just so they are converts. As such he bears a threefold relationship to all his children: As Father he is “over all,” for he exercises control over all. He is, however, also “through all,” for he blesses us all through Christ our Mediator. And he is “in all,” for he draws us close to his heart in the Spirit. Thus the three strands are gathered into one, and we perceive that the Spirit about whom verse 4 was centered, and the Lord (Jesus Christ) on whom verse 5 was concentrated, are not to be viewed as separate entities. We worship one God (Deut. 6:4), not three gods. Though it is true that Scripture ascribes election especially to the Father, redemption especially to the Son, and sanctification especially to the Spirit, yet in each of these departments all co-operate. The three never work at cross purposes. As has often been remarked, the Father thought our salvation, the Son bought it, the Spirit wrought it. Moreover, the unity amid diversity which pertains to the Trinity is the basis for the essential unity in the midst of the circumstantial variety which characterizes the church, and to which Paul now turns.

7. He writes, But to each one of us this¹⁰⁴ grace was given within the limits which Christ apportioned (literally, “according to the measure of the gift of Christ”). The apostle has dwelt in detail on the unity of the church. This was necessary, for only when the church recognizes its unity and strives more and more to preserve it, each member co-operating with all the others, will the gospel move mightily forward among the nations, will the church itself rejoice, will Satan tremble, and will the name of God be glorified. However, this unity makes allowance for diversity of gifts among the many members of the one body. In fact, this very diversity, far from destroying the unity, will, if properly used, promote it. The proper use of the gift, that is, the particular endowment (see on 3:2, 7) which in his grace God has bestowed on anyone, implies the following: a. that the recipient shall indeed recognize it as a gift, and not as the product of his own skill or ingenuity; b. that he view his gift as only one among many and as limited in extent, a measured gift; and c. that he be eager to use it not for his own glory but for the benefit of the entire body, and thus, to God’s glory. The best commentary on this verse is what Paul himself writes in I Cor. 12, the entire chapter. In verses 4–6 he states, “Now there are diversities of gifts, but the same Spirit; and there are diversities of service, but the same Lord; and there are diversities of working, but it is the same God who works all in all.” And significantly he adds, “But to each is given the manifestation of the Spirit for the common good” (verse 7). It seems that in the early church — as also today — there was a twofold danger: a. that those who had received very special endowments might overestimate their importance, give themselves the credit for them, and fail to use them for the benefit of the entire church; and b. that those who had not been so richly endowed might lose courage, thinking that they were of no benefit to the church. It was not only Paul who reacted against this real peril; in a slightly different sense so did James even earlier: “Let the brother of low degree glory in his high estate, and the rich in that he is made low” (1:9). The real comfort and glorious lesson for everyone must ever be: “I have received my gift, be it great or small, from Christ himself.¹⁰⁵ I must use it, therefore, as he requires. The Giver will not fail me when I use my gift for the benefit of all.”

But is it really true that the Jesus who once walked the earth is now so highly exalted, so glorious, and so richly endowed with authority that he is able to bestow his gifts upon the church and upon its members in lavish quantity? In answer to this question the apostle writes about the ascended Christ and the gifts which he bestowed and is still bestowing. What follows in verses 8–16 is really a unit. However, since the reference to Christ’s ascension and its implication is found especially in verses 8–10, this will be studied first of all. Paul writes 8–10. Therefore he says: When he ascended on high he led captive a host of captives, and he gave gifts to men. — Now this expression, he ascended, what can it mean but that he had (previously)¹⁰⁶ descended into the regions¹⁰⁷ lower than the earth? The one who descended is himself also the one who ascended higher than all the heavens in order that he might fill all things —.

The word “therefore” must here be interpreted to indicate something like “in accordance with this.” By direction of the Holy Spirit Paul introduces a passage from the Psalms (Ps. 68:18; LXX 69:19) that has a bearing upon the present subject. He does not intend to quote literally but rather, as occurs so often in such cases, to elucidate a passage by showing how that which in the Psalter was said concerning God attained its fulfilment in Christ.¹⁰⁸ When we bear in mind the typical character of the old dispensation, the fact that “the Old is by the New explained,” so that we do not have two Bibles but one Bible inspired by one original Author, the Holy Spirit, we will not be able to find fault with this method.

The expression “he says” means “God says.” This appears rather clearly from the context in such passages as Rom. 9:25; Gal. 3:16, 17; and Heb. 1:5–7; and may be assumed also in such other passages as Rom. 15:10; I Cor. 6:16; II Cor. 6:2; etc.¹⁰⁹ There follows the application of Ps. 68:18 to Christ’s ascension and the gifts he bestowed. In A.V. this passage reads as follows: “Thou hast ascended on high, thou hast led captivity captive; thou hast received gifts for men.” In A.R.V. the first line is identical; the second reads “thou hast led away captives.” This, however, is not a material change, for “captivity” can be interpreted as meaning “a host of captives” (see Judg. 5:12), just as, for example, “the circumcision” means “the circumcized” (Eph. 2:11). The third line is “thou hast received gifts among men.” Paul appears to have had in mind the LXX version of the passage, with which, with respect to the points which require comment, our English versions agree substantially, though not in every little detail. However, in the apostle’s application — for, as the passage from the Psalms reads in Eph. 4:8 it is applied rather than literally quoted — the words undergo three changes. Two of them, however, are of such minor significance that they can be relegated to a footnote.¹¹⁰ The one really important change is this, that the passage from which the apostle was borrowing stated that the One who ascended received gifts, but the apostle himself in referring to it here says that he gave gifts. According to the Old Testament passage God is represented, it would seem, as descending from heaven to wage war against his enemies. He ascends again as Victor, loaded with spoils. What gave Paul the right to apply this receiving of gifts to the activity of Christ whereby he gives gifts to his church? Ever so many explanations have been offered with which I shall not weary the reader. The one I accept is the following: Under the guidance of the Holy Spirit the apostle had every right to make this application, for the Victor receives the spoils with a view to giving them away. The giving is implied in the receiving. When Christ ascended he was not returning to heaven with empty hands. On the contrary, as a result of accomplished mediatorial work he returned in triumph to heaven, in the full possession of salvation for his people. These people were, so to speak, in his triumphant procession. They were captives in his train, chained, as it were, to his chariot. There was a vast host of captives. Among them was also Paul, destined, along with the others, to spread abroad the fragrance of the gospel. Thanks be to God! See II Cor. 2:14. Now Christ received in order to give. He had earned in order to bestow. He received these captives in order to give them to the kingdom, for kingdom-work. Reasons for adopting this interpretation:

1. The prevailing custom that the victor divides the spoil is recognized also in Scripture. Thus, when Abraham defeated Chedorlaomer and his allies he took booty with the intention of giving it away: to Lot, what he had lost; to Melchizedek, the tithe; to Aner, Eschcol and Mamre, their portion (Gen. 14). Did not David also receive the spoil in order to give it away? (I Sam. 30:26–31). Israel’s enemies, too, were in the habit of dividing the spoil, first taking it and then distributing it (Judg. 5:30).

2. Isa. 53:12 says with reference to the coming Messiah, “He will divide the spoil with the strong.”

3. According to Acts 2:33 Peter on the day of Pentecost distinctly reminded his audience that “having received of the Father the promise of the Holy Spirit, he [Christ] has poured out this which you see and hear.”

4. The Aramaic Targum on the Psalter and also the Peshitta read, “Thou hast given gifts to men.” At the root of this interpretation there must have been a very ancient oral tradition. Now the Targum explained the words of the Psalmist as having reference to Moses, who received the law on Sinai in order to give it to the people of Israel. All the same, the receiving implied the giving.

5. This explanation suits the present context in which the apostles, prophets, evangelists, etc., are described as the gifts of the ascended Christ to the church.

When Paul adds, “Now this expression, he ascended, what can it mean but that he had (previously) descended,” the logic is not immediately clear. An ascent does not necessarily presuppose a previous descent. The fact, for example, that Elijah ascended to heaven does not mean that he had previously come down from heaven. The solution lies in the fact that Paul is not stating a general law but is speaking about Christ, and is saying that in his case ascent implied (previous) descent. This is true, for, as we have seen, Christ’s ascension was glorious. He was welcomed back by his Father into heaven (John 20:17; Acts 1:11), and at his entrance into glory all heaven rejoiced (Rev. 12:5, 10). Now this ascension whereby he, as Victor over Satan, sin, and death, re-entered heaven in the full merits of his atoning sacrifice would never have been possible had he not first descended from the glories of heaven to earth’s shame and suffering. This is simply another way of saying that Christ’s exaltation resulted from his humiliation, a humiliation so deep and ineffable that the apostle characterizes it by saying that he “descended into the regions lower than the earth.” This expression of verse 9 is in direct contrast with “higher than all the heavens” of verse 10. The two expressions can be understood only when they are viewed in their relation to each other. And they should be so considered for they concern the same person: “The one who descended is himself also the one who ascended higher than all the heavens.” Paul is the best commentator of his own words. He furnishes this commentary in Phil. 2:5–11: “He emptied himself … and became obedient even to the extent of death; yes, death by a cross. Therefore God raised him to the loftiest heights,” etc.¹¹¹

For believers in every age it is certainly a comfort to know that he who ascended higher than all the heavens, an expression that must not be taken in a merely literal sense but in the sense of majesty and exaltation to the Father’s right hand so that he reigns over the entire universe and over every creature (1:20–23), is still the same Jesus, filled with the same tender love and sympathetic concern which he showed when on Calvary’s cross he descended to regions lower than the earth, that is, to the experience of the nethermost depths, the very agonies of hell (Matt. 27:46). Add to this the equally comforting truth that when he returns on clouds of glory he will still be “this same Jesus” (Acts 1:11), the one loving and ruling head of the one church. What an incentive to the spirit of unity among all the members of the church!

This Same Jesus

“This same Jesus!” Oh, how sweetly

Fall those words upon the ear,

Like a swell of far-off music

In a night-watch still and drear!

* * *

He, the lonely Man of Sorrows,

’Neath our sin-curse bending low,

By his faithless friends forsaken

In the darkest hours of woe,—

* * *

“This same Jesus!” When the vision

Of that last and awful day

Bursts upon the prostrate spirit,

Like a midnight lightning ray;

* * *

Then, we lift our hearts adoring —

“This same Jesus,” loved and known;

Him, our own most gracious Savior,

Seated on the great white throne.

* * *

(Frances Ridley Havergal)

Paul concludes this elaboration on Christ’s humiliation and consequent exaltation by adding that his purpose was “that he might fill all things.” This has been variously interpreted as meaning:

(1) that he might fulfill all predictions;

(2) that he might accomplish every task that had been assigned to him;

(3) that he might fill the universe with his omnipresence; and

(4) more in detail, that his human nature, including his body, might pass into the full enjoyment and exercise of the divine perfections, and thus become permanently omnipresent, omnipotent, etc.

I reject all these because, as I see it, they are foreign to the present context. This applies very clearly to (1) and (2) about which nothing is said in this context. As to (3), favored by Hodge and others, it is not clear how Christ, by means of his ascension, could become omnipresent. As to his deity he was already omnipresent. And as to his human nature, unless we accept the general proposition that by means of the ascension something peculiar to the divine nature is communicated to the human nature — which is not the Reformed position — it is hard to see how that human nature could now become omnipresent. And as to (4), the Lutheran position (see Lenski, op. cit., pp. 524, 525), with reference to which, however, there is a difference of opinion among Lutheran theologians, here again the connection between the communication of divine attributes to the human nature, on the one hand, and the gift of apostles, prophets, etc., of which the context speaks, is not immediately clear. Besides, the ascension accounts as found in Luke 24:50–53 and Acts 1:6–11, while clearly describing the transition of Christ, as to his human nature, from one place to another, say nothing at all about any change in Christ’s human nature so that it now entered into the full enjoyment and exercise of the divine perfections. Also, it is difficult to see how the human nature can continue its existence when it is fused with the divine.

A better interpretation, it would seem to me, is furnished by the immediate context, both preceding and following, namely, this, that as a result of Christ’s descent into Calvary’s hell where he made atonement for sin, and of his subsequent resurrection and ascension, which served as evidence that this atonement had been fully accepted, Christ, as the now exalted Mediator, fills the entire universe with “blessings” or, if one prefers, with “gifts,” the very gifts which he had earned; salvation full and free and the services of those who proclaim it; such as apostles, prophets, evangelists, etc. Here also it is best to let Paul be his own interpreter. He has already called Christ the One “who fills all in all,” which has been interpreted to mean, in part, that with a view to his universe-embracing program Christ replenishes the church with his bounteous gifts. See on 1:23. Cf. 1:3; John 1:16; I Cor. 12:5, 28–32. To some of these “gifts” of the ascended Christ Paul now turns his attention, as he continues: 11. And it was he who gave some (to be) apostles; and some, prophets; and some, evangelists; and some, pastors and teachers. The ascended Savior gave what he had received: men who were to render service to the church in a special way. Before describing each of the groups mentioned in this passage, the following general observations are in order:

1. It is not Paul’s intention to furnish us with a complete list of office-bearers, as a comparison with I Cor. 12:28 shows. In the latter passage there is a somewhat similar enumeration but no specific mention of evangelists. The combination “pastors and teachers” is also omitted, but other functionaries, not included in Eph. 4:11, are added. Though there is no scriptural warrant whatever for the tendency to get rid of the idea of “office” and “authority,”¹¹² for these concepts are clearly implied in Matt. 16:18, 19; John 20:23; Acts 14:23; 20:28; II Cor. 5:3, 4; 10:8; I Tim. 1:18; 3:1, 5; 4:14; 5:17; II Tim. 4:1, 2; Titus 1:5–9; 3:10, nevertheless, “the emphasis in this passage [Eph. 4:11] does not lie on the apostles, prophets, etc. as officers, but as gifts of Christ to his church” (Roels, op. cit., p. 185).

2. The reason why in 4:11 ff. the apostle, whose heart went out to the lost (I Cor. 9:22) does not here stress the numerical growth of the church but rather its growth in love and other spiritual qualities, may well have been that the latter is the indispensable prerequisite of the former.

3. In order that the church may be strong it must not only have good leaders (verse 11) but also good, active followers (verse 12). Full salvation cannot be obtained until all of God’s children obtain it together, a fact which Paul expresses beautifully in II Tim. 4:8, and which here in Ephesians he brings out by his constant use of the word all (1:15; 3:18, 19; 6:18).

4. Since here in 4:11 all who serve the church in a special way — not only “apostles, prophets, and evangelists,” but also “pastors and teachers” — are designated as Christ’s gifts to the church, they should be the objects of the love of the entire church. If, when they truly represent Christ, they are rejected, Christ is thereby rejected.

5. And, on the other hand, there is also here an implied admonition for the leaders themselves, namely, that these gifts were not given to them for their own sake but in the interest of Christ’s body, the church.

A brief description of the “gifts” here enumerated is as follows:

a. Apostles, in the restricted sense of the term, are the Twelve and Paul. They are the charter-witnesses of Christ’s resurrection, clothed with lifelong and church-wide authority over life and doctrine, but introduced here, as already indicated, in order to stress the service they render. For a full statement of the characteristics of plenary apostleship see N.T.C. on I and II Timothy and Titus, pp. 50, 51.

b. Prophets, again in the restricted sense (for in a broader sense every believer is a prophet), are the occasional organs of inspiration, for example, Agabus (Acts 11:28; 21:10, 11). Together with the apostles they are described as being “the church’s foundation.” See also on 2:20 and 3:5; and see Acts 13:1; 15:32; and 21:9.

c. Evangelists, such as Philip (thus designated in Acts 21:8; his activity described in Acts 8:26–40) and Timothy (II Tim. 4:5), are traveling missionaries, of lower rank than apostles and prophets. Philip is mentioned first as one of the seven men chosen “to serve tables” (Acts 6:2). Timothy was one of Paul’s assistants and representatives. For more about him and about the nature of his work see N.T.C. on I and II Timothy and Titus, pp. 33–39, 156–160, 312, 313. We know that Timothy had been ordained to office (I Tim. 4:14), as was true also with respect to Philip (Acts 6:6). For what office were these men ordained? In the case of Philip it is clear that he was ordained as “deacon,” though the term deacon is not used in Acts 6. Must we then assume that when he was used by the Lord for the conversion of the Ethiopian eunuch he was “on his own,” as it were, or serving in a different capacity? Similarly, must we take for granted that Timothy served in two separate offices: a. as apostolic vicar, and b. as evangelist? Is it not more consistent with scriptural data to infer from the account in Acts 6 that only those men were to be chosen as deacons who were “full of the Spirit and of wisdom,” “full of faith,” and that, accordingly, Philip was a deacon-evangelist? Are we doing full justice to the office of deacon if this is lost sight of? And does not the case of Timothy also indicate the flexibility of his office? If Timothy, as evangelist or traveling missionary, can serve the interests of the church best by being Paul’s representative, why should he not function as such? Similarly today, instead of multiplying offices, would it not be better to put into practice the full implications of each office and to copy the flexibility of the early church, bearing in mind also that the special charismata of the early church are not ours today? The church of today is not able to produce an apostle like Paul, nor a prophet like Agabus. It is not in need of a Timothy to serve as apostolic delegate, nor of a Philip, addressed by an angel and “caught away” by the Spirit. In common with the early church, however, it does have ministers, elders, and deacons. It also has the Holy Spirit now as then. And it now has the complete Bible. Let all its offices then be utilized to the full as occasion demands, and in the spirit of true service.

d. Pastors and teachers are best considered one group.¹¹³ Hodge remarks, “There is no evidence in Scripture that there was a set of men authorized to teach but not authorized to exhort. The thing is well nigh impossible” (op. cit., p. 226). I fully agree. What we have here, accordingly, is a designation of ministers of local congregations, “teaching elders (or over-seers).” By means of expounding the Word these men shepherd their flocks. Cf. Acts 20:17, 28; also John 21:15–17. They cannot do so properly without love for Christ.

12. The purpose of Christ’s gifts to the church is now stated: in order fully to equip the saints for the work of ministry, with a view to the building up of the body of Christ. A.V. divides this verse into three separate phrases as follows: “For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.” Along this line is also the rendering found in A.R.V. and the one in R.S.V. First, it should be pointed out that the original does not speak about “the work of the ministry” but about “the work of ministry,” that is, of rendering specific services of various kinds. But even with this change the translation would still be a poor one, for it could easily leave the impression that the saints can be “perfected” without rendering service to each other and to the church. There should be no comma between the first and second phrases. A better solution, it would seem to me, is that favored by many of the older commentators and more recently by Salmond and by Lenski. These leave out both commas. The resultant idea is that Christ gave some men as apostles, others as prophets, etc., for the purpose of “perfecting” (cf. I Thess. 3:10; Heb. 13:21; I Peter 5:10) or providing the necessary equipment for all the saints for the work of ministering to each other so as to build up the body of Christ. I grant the possibility of the correctness of this construction. The meaning then would not differ very substantially from the third main rendering, the one to which I, along with many others, would still give the preference. According to this view of the matter the sentence does not have two commas (A.V., etc.) nor no commas (Salmond and Lenski) but one comma,¹¹⁴ namely, after the word “ministry.” This brings out more clearly that the immediate purpose of Christ’s gifts is the ministry to be rendered by the entire flock; their ultimate purpose is the building up of the body of Christ, namely, the church (see on 1:22, 23).

The important lesson taught here is that not only apostles, prophets, evangelists, and those who are called “pastors and teachers,” but the entire church should be engaged in spiritual labor. “The universal priesthood of believers” is stressed here. “Would that all Jehovah’s people were prophets!” (Num. 11:29). Church attendance should mean more than “going to hear Rev. A.” Unless, with a view to the service, there is adequate preparation, a desire for association, wholehearted participation, and the spirit of adoration, there is bound to be Sabbath-desecration. And during the week, too, every member should equip himself to be engaged in a definite “ministry,” whether that be imparting comfort to the sick, teaching, neighborhood evangelization, tract distribution, or whatever be the task for which one is especially equipped. The meaning of 4:11, 12 is, moreover, that it is the task of the officers of the church to equip the church for these tasks. To all this it is important to add, however, that “the effectiveness of positive, conscious acts of Christian witness depends to a large extent upon the life of the person giving the witness in those moments not devoted to such witness” (Roels, op. cit., p. 196).

The ideal in view with reference to the building up of the body of Christ is stated in verse 13. until we all attain to the unity of the faith and of the clear knowledge of the Son of God. This brings us back again to the spiritual unity demanded in verse 3, and to the “one faith” to which reference was made in verse 5. It also reminds us of 3:19: “in order that you may be filled to all the fulness of God.” When verse 13 is considered in the light of the preceding verses it becomes clear that what the apostle has in mind is this, that the entire church — consisting not only of apostles, prophets, evangelists, “pastors and teachers,” but of all others besides — should be faithful to its calling of rendering service, with a view to the upbuilding of the body of Christ, so that true, spiritual unity and growth may be promoted. Note “we all.” There is no room in Christ’s church for drones, only for busy bees. To the Thessalonians the apostle had said, “For we hear that some among you are conducting themselves in a disorderly manner, not busy workers but busybodies” (II Thess. 3:11). Paul sharply rebuked that attitude. It is exactly unity that is promoted when all become busily engaged in the affairs of the church and when each member eagerly renders service for which the Lord has equipped him. Thus, it has happened repeatedly that young people began to be imbued with enthusiasm when they engaged in this or that church program. For example, the Board of Home Missions of a certain denomination launches a S(ummer) W(orkshop) I(n) M(issions) program. This program requires of the young people who are in it that at different places throughout the country for several weeks during the summer they not only receive special instruction in the aims and methods of missions but also make contact with those who have not been previously reached for Christ. They bring the message, teach, and organize various social and religious activities. They are not afraid to live for a while in a slum district in close and beneficial contact with the community. How the eyes of these young people sparkle upon their return, for they have a story to tell, and are far more aglow with interest in Christ and his church than ever before. Often the contacts made during the summer are continued by means of correspondence and return visits. Also, the Young People’s societies and the congregations that have taken part in sponsoring the program, having become thus involved, receive an added blessing when the young witnesses bring their reports. Thus, unity has been promoted, a unity of faith in Christ and of knowledge — not just intellectual but heart-knowledge — of the Lord and Savior, who, because of his majesty and greatness, is here called “the Son of God” (cf. Rom. 1:4; Gal. 2:20; I Thess. 1:10). Thus all believers advance to a fullgrown man. The underlying figure is that of a strong, mature, well-built male (not just “human being”). In Col. 4:12 this maturity is described as follows: “fully assured in all the will of God.” For a detailed tabulation of the meaning of the word fullgrown or mature see N.T.C. on Phil. 3:15, p. 176, footnote 156. Just as a physically robust man can be pictured as being filled with vibrant strength and without defect, so the spiritually mature individual, which is the ideal for all believers to attain, is without spiritual flaw, filled with goodness, that is, with every Christian virtue that results from faith in, and heart-knowledge of, the Son of God. Continued: to the measure of the stature of the fulness of Christ. One could also translate: “to an age-measure marked by the fulness of Christ” (cf. Lenski, op. cit., pp. 532, 536).¹¹⁵ It does not matter whether the underlying figure is fulness of age or fulness of stature, for in either case it is a “fulness of Christ” that is meant (thus also Grosheide, op. cit., p. 68, footnote 26). It is a fulness of him who completely fulfilled the earthly mission for which he had been anointed, and who is willing to impart to those who believe in him salvation full and free.

The question has been asked, Do believers during their present life on earth attain to this “measure of the stature of the fulness of Christ”? According to some they do. Lenski, for example, mentions Paul as one who had attained to it (op. cit., p. 533). The passage itself, however, does not really teach this. To be sure, it should be granted that not all remain “babes” in Christ. A degree — in fact, a high degree — of maturity can be attained even here and now. And the more wholeheartedly all the saints strive to promote it by rendering humble and wholehearted service to one another and to the kingdom in general, the more also the ideal will be realized. Nevertheless, full, spiritual maturity, one that in the highest degree attains to “the measure of the stature of the fulness of Christ,” cannot be realized this side of death. Paul himself would be one of the first to admit this. See what he said concerning himself in Rom. 7:14: “I am carnal, sold under sin”; and what he is going to say very shortly after Ephesians had been delivered to its destination: “Brothers, I do not count myself yet to have laid hold. But one thing (I do), forgetting what lies behind (me), and eagerly straining forward to what lies ahead, I am pressing on toward the goal, for the prize of the upward call of God in Christ Jesus” (Phil. 3:14, 15). For the rest, as to degree, time, and possibility of attainment, see on 3:19 where the same subject is discussed.

Marvelous growth in maturity, nevertheless, is certainly obtainable through human effort springing forth from, and sustained from start to finish by, the Holy Spirit. This is clear from the words which follow: 14, 15 … so that¹¹⁶ we may no longer be children tossed to and fro by the waves and whirled around by every gust of doctrine, by the trickery of men, by (their) talent for deceitful scheming; but, adhering to the truth in love, may grow up in all things into him who is the head, even Christ.

The ideal of full Christian maturity is characterized in verse 14 from its negative aspect; in verse 15 positively. In striving to reach the goal and in advancing in that direction believers are goaded by the desire that they may no longer be like helpless children in a tempest-tossed boat which they cannot manage. Paul knew what it meant to be “driven to and fro” by the waves. While he was writing this, the trip which had brought him to his present Roman imprisonment must have been before him in all its vivid terror (Acts 27:14–44; note especially verse 27). But to be tossed to and fro and whirled around “by every gust of doctrine” is even worse than to experience the dangers of the sea. Just what did the apostle have in mind when he thus admonished the Ephesians?¹¹⁷ Here we do well to bear in mind two facts: a. that most of the addressed were rather recent converts from heathenism; and b. that, although we must, therefore, conclude that his description was particularly fitting with respect to them, yet the apostle cannot have been thinking solely of these converts from the Gentile world, for he uses the first person plural, and says, “that we may no longer be children tossed to and fro,” etc. The fact that heathen in their blindness and superstition are often swayed by the waves and winds of public opinion, believing whatever they have heard last, is vividly illustrated in Luke’s account of the experience of Paul and Barnabas at Lystra. First the multitude held Paul to be Hermes, and Barnabas to be Zeus, and was ready to offer sacrifices in their honor. A little later these same people allowed themselves to be persuaded by wicked Jews, and stoned Paul nearly to death (Acts 14:8–20). But even followers of Jesus have much to learn in this respect. A typical example of unsteadfastness, before he became in very deed “a rock,” was Simon Peter. In the Gospels he is pictured as a man who is constantly oscillating from one extreme to the other. Now he is seen walking courageously on the waters (Matt. 14:28); a little later he is crying, “Lord, save me” (Matt. 14:30). At one moment he makes a glorious confession (Matt. 16:16). Hardly have the echoes of that wonderful declaration faded, when he begins to rebuke the very Christ whom he has just confessed (Matt. 16:22). He promises to lay down his life for Jesus (John 13:37). A few hours later he is saying again and again, “I am not his disciple” (John 18:17, 25). After Christ’s victorious resurrection he lags behind John to the tomb. Arrived, he enters the tomb before John does (John 20:4–6). At Antioch he first casts aside all ideas of racial segregation and eats with the Gentiles. Soon afterward he withdraws completely from the converts of the pagan world (Gal. 2:11, 12).

In addition to his bout with Peter, Paul had had other sad experiences with fluttering and fluctuating mankind. On his first missionary journey John Mark had deserted him (Acts 13:13; 15:38). The Galatians had deserted the gospel (Gal. 1:6). And at this very time, while Paul was writing his “prison epistles,” some of the members of the Colossian church must have been in real danger of lending a listening ear to false philosophers. The apostle knows that there is nothing so stabilizing as performing day by day loving service for Christ. No one learns truth faster than he who, with consecrated heart, teaches others. Let the Ephesians, therefore, withdraw their attention from “the trickery of men,” and plunge into the work of the kingdom. That is the context here: all the saints, under the leadership of the apostles, prophets, evangelists, “pastors and teachers,” united for the work of ministry.

The term “trickery,” applied to those who in effect were attempting to lead believers astray, is kubeia, from kúbos, meaning cube, die. Paul is thinking, therefore, of dice-playing in which tricks were used in order to win. Hence, the word came to mean trickery; here “human trickery,” “the talent literally, readiness to do anything for deceitful scheming.” Constantly the thoughts and plans of these crafty fellows were directed toward (Greek πρός) “the method of deception.” Cf. Col. 2:4, 8, 18, 23; then also Rom. 6:17, 18; II Cor. 2:17; 11:13; Gal. 2:4.

Now error is never overcome by mere negation. Over against the deceitfulness of the errorists the Ephesians should adhere to the truth, that is, practice integrity.¹¹⁸ And what ministry (see verse 12) can be more noble than that which, while resolutely opposing deceit, setting truthfulness “of life and lip” over against it, does all this in the spirit of love? There are two great enemies of a successful ministry, whether carried on among believers or among unbelievers. One is departure from truth, compromise with the lie, whether in words or deeds. The other is chilling indifference with respect to the hearts and lives, the troubles and trials, of the people whom one is ostensibly trying to persuade. Paul has the real solution: the truth must be practiced in love (3:18; 4:2; 5:1, 2), which was exactly what he was constantly doing (II Cor. 2:4; Gal. 4:16, 19; I Thess. 2:7–12); and telling others to do (I Tim. 4:11–13). In fact, love (for which see on 4:2) must mark all of life. By means of such behavior we will impart a blessing not only to others but to ourselves also, for we will “grow up in all things into him who is the head, even Christ.” We must grow up into union with him. The same intimacy of conscious oneness with Christ is stressed in Rom. 6:5, where the idea is expressed that believers are “grown together” with him. Such statements do not in any way obliterate the infinite distinction between Christ and Christians. They do not indicate identity but intimacy. The distinction between believers and their Lord is clearly enunciated here, for the latter is called “the head,” while the former are designated “the entire body.” What is meant by growing up into Christ is interpreted by the apostle himself in Phil. 1:21, “For to me to live (is) Christ, and to die (is) gain.” In other words:

“So shall no part of day or night from sacredness be free,

But all my life, in every step, be fellowship with thee.”

(Horatius Bonar)

16. Paul concludes this section by saying, from whom the entire body, harmoniously fitted together and held together by every supporting joint, according to the energy that corresponds to the capacity of each individual part, brings about bodily growth with a view to its own upbuilding in love. As head Christ causes his body, the church, to live and to grow (cf. Col. 2:19). He is its Organic Head. As head he also exercises authority over the church; in fact, over all things in the interest of the church (Eph. 1:20–23). He is its Ruling Head. It is doubtful whether either of these two ideas is ever completely absent when Christ is called head of the church, though sometimes one connotation and then again the other receives the greater emphasis, as the context indicates. And in such a passage as 5:23, 24 both ideas (growth and guidance) are brought to the fore. In the present passage (4:16) it is clearly the organic relationship that is stressed. The words reveal a marked resemblance to those found in Col. 2:19: “… the head, from whom the entire body, supported and held together by joints and ligaments, grows with a growth (that is) from God.” The fact that the human body — which is the underlying figure — is, indeed, “harmoniously fitted together and held together by every supporting joint” is an astounding wonder. It is, however, common knowledge, not refuted by the most up-to-date science. The real message which the apostle is conveying both here in Ephesians and in the Colossian parallel is accordingly this, that to Christ the entire church owes its growth. Just as the human body, when properly supported and held together, experiences normal growth, so also the church, when each of its members supports and maintains loving contact with the others and above all with Christ, will, under the sustaining care of God (or of Christ, as here in Ephesians: “Christ, from whom”), proceed from grace to grace and from glory to glory (cf. I Cor. 12). There are, however, two main additions in the Ephesian passage, points not stressed in its Colossian parallel:

1. that the body is fitted together and held together … according to the energy that corresponds to the capacity of each individual part. Meaning: in the church, too, every spiritually alive member does his part, performing his ministry in accordance with his God-given ability. This is a fine repetition of the thought introduced in all the preceding verses of this section, particularly in verses 7, 12, 13.

2. dropping the underlying figure, that when all the individual “parts” (members) of the church co-operate, the entire church grows spiritually with a view to its own upbuilding in love. The love to which reference is made is the same as that mentioned in verse 2; see on that verse. With this marvelous word Paul ends this marvelous section.¹¹⁹

Seed Thoughts of Ephesians 4:1–16

(one thought for each verse)

See Verse

1. The best missionary method is the truly consecrated life.

2. The qualities which Christ demands of us are those which he himself exemplified.

3. Though peace is indeed a precious gift imparted by the Holy Spirit, it is at the same time the product of human effort.

4. The church is not a man-made institution but the product of the Holy Spirit whose call to repent and to follow Christ in service we should obey. Obedience to that call imparts hope.

5. The one Lord Jesus Christ in whom all Christians believe and in whose name they have all been baptized welds together into one body God’s children, those still on earth and those already in heaven.

6. Anent the first person of the Holy Trinity, as Father he is “over all,” for he exercises control over all. He is, however, also “through all,” for he blesses us all through Christ our Mediator. And he is “in all,” for he draws us all close to his heart in the Spirit. Thus we perceive that we worship one God, not three gods. It is folly therefore to say, “God is dead but Jesus is still alive.” The three are One.

7. A talent is a gift, and to no one has Christ imparted every gift. The fact that a person’s ability in any direction is a gift should keep him humble, for what has he that he has not received? It should also encourage him, for the way to the Giver and his inexhaustible gifts is known.

8. Not only Christ’s suffering, death, burial, and resurrection were in our interest; so was also his ascension. He ascended not only to receive glory for himself but also to bestow gifts upon men.

9. The doctrine of Christ’s descent into hell on Calvary should be retained. If our Savior did not suffer the torments of hell for us, is he then our Substitute?

10. Did the descended Jesus love us with a love so deep and intimate that nothing on earth can compare with it? The ascended Christ loves us no less!

11. An apostle was a gift of Christ to the church. This was true also with respect to the prophet; and also with respect to an evangelist. Today, too, the man to whom Christ has assigned the task of being “a pastor and teacher” should be so regarded. If, when he truly represents the will of his Sender, he is rejected, those who are guilty of this sin are rejecting the Master himself.

12. It is the duty of the pastor to impress upon everyone under his care the duty and privilege of lay-ministry. Only when every member does his part is the body of Christ being built up as it should be.

13. Not only unity but also growth is demanded of us. The Church’s Organic Unity and Growth is the theme of this chapter. “Excelsior!” should be our motto. Reaching “the measure of the stature of the fulness of Christ,” our aim.

14. The church should emphasize teaching right doctrine.

15. Over against the deceitfulness of the opponent the church should practice truthfulness; always, however, in a context of love.

16. Just as the human body when held together by every supporting joint grows strong, so also the church when it receives the active support of every member, each co-operating according to his ability, will be built up in love.

Chapter 4:17–6:9

Verses 4:17–5:21

Theme: The Church Glorious

II. Exhortation

urging

G lorious Renewal

1. upon all

4:17–5:21

17 This I say, therefore, and testify in the Lord, that you should no longer walk as the Gentiles also walk, in the futility of their mind, 18 being darkened in their understanding, alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts, 19 because they have become callous and have abandoned themselves to licentiousness for the greedy practice of every type of impurity. 20 You, however, did not so learn Christ, 21 for surely you heard of him and were taught in him, just as it is in Jesus that truth resides, 22 (having been taught) that with respect to your former manner of life you must put off the old man, which is being corrupted through deceitful lusts, 23 and must be renewed in the spirit of your minds, 24 and put on the new man, created after (the likeness of) God in true righteousness and holiness.

25 Therefore, laying aside falsehood, speak truth each (of you) with his neighbor, for we are members of one another. 26 Be angry but do not sin; let not the sun go down on that angry mood of yours, 27 and do not give the devil a foothold. 28 Let him who steals steal no longer but rather let him labor, with his own hands accomplishing what is good, so that he may have something to share with the needy one. 29 Let no corrupt speech proceed from your mouth, but (only) such (speech) as is good for edification, as fits the need, that it may impart grace to the listeners. 30 And do not grieve the Holy Spirit of God in whom you were sealed for the day of redemption. 31 Let all bitterness and anger and wrath and brawling and slander be put away from you, along with all malice. 32 And be kind to each other, tender-hearted, forgiving one another, just as God in Christ forgave you.