Iglesia Bautista Getsemani.

Rol de los creyentes en la búsqueda de la unidad, edificación y madurez del Cuerpo de Cristo.

Preguntas generadoras:

1. ¿Cuales cree que son las características principales de una iglesia modelo?
2. ¿A que tipo de cristianos/as llama Dios al ministerio?

Texto Bíblico: Efesios 4:1-13

Apuntes para la reflexión:

Desde la prisión (probablemente en Roma 56-60 DC) Pablo les suplica a los creyentes que se
conduzcan de una manera digna de la invitación que se les ha hecho en Cristo. El verbo ¨andar¨ es
usado por Pablo a partir de este capitulo para referirse a un estilo de vida, a una manera de
conducirse o de actuar en el mundo. El llamado de Dios no solo concede privilegios sino que
conlleva una gran responsabilidad para los creyentes.
Pablo propone un ¨andar¨ que se caracterice por unas virtudes que eran despreciadas por la sociedad
pagana a la que los efesios pertenecían.
 Humildad: Una actitud por medio de la cual el creyente se auto valora apropiadamente dentro
del programa de Dios, reconociendo y sometiéndose a su voluntad.
 Mansedumbre, dulzura: No tiene que ver con ser débil, floja/a,o fácil de controlar. Es la
persona que pudiendo ejercer su fuerza para que las cosas se hagan a su manera desiste en
hacerlo manteniendo sus emociones bajo control. Es la disposición de renunciar a un derecho
por consideración al otro/a. Es la ausencia de la violencia o las demostraciones de fuerza o
poder en la defensa de un derecho.
 Paciencia: La capacidad de perdonar y comprender los errores y pecados de los demás.
Estas actitudes espirituales deben ponerse en práctica en función de tolerarse unos a otros en amor.

 ¿Qué puede sucederle tarde o temprano a una iglesia carente de humildad, mansedumbre,
paciencia y tolerancia en amor?

Otro aspecto del ¨andar¨ digno tiene ver con el ¨hacer todo el esfuerzo en preservar la unidad del
Espíritu¨ v3. La unidad de la iglesia es producida por el Espíritu, no es algo que los creyentes logran.
Es el resultado de la obra de Cristo en la cruz mediante la cual hizo que Judíos y Gentiles fuesen
ahora un solo pueblo. Nuestra responsabilidad no es apuntarle al logro de la unidad cristiana sino
mantenerla, haciéndola cada vez mas evidente y efectiva dentro del cuerpo.
Existen 7 elementos que conforman la base de la unidad de los creyentes:
1) un cuerpo: la iglesia compuesta por el cuerpo universal de creyentes.
2) Un Espíritu: el que hace posible que el creyente forme parte del cuerpo.
3) Una esperanza del llamamiento: la redención final cuando Cristo sea manifestado en gloria y
comparta con los redimidos esa gloria (Col 3;4).
4) Un Señor: Jesucristo la cabeza de la iglesia.
5) Una fe: la experiencia mediante la cual Cristo salva al creyente.
6) Un bautismo: el bautismo en agua en el que se reconoce a Jesucristo como el único Señor
por medio de la fe.
7) Un Dios y Padre: El Ser trascendente que esta sobre todas las cosas a quien todas la demás
cosas deben conducirnos.
Pablo nos presenta un proceso ascensional que parte de la iglesia y que culmina en Dios. La
soberanía y presencia universal de Dios es el clímax de la unidad del Espíritu. La unidad de la iglesia
es la señal de que el propósito de Dios de unir todas las cosas en Cristo está lográndose. La iglesia
es el proyecto piloto de los propósitos de Dios.
En el v7 de la unidad se pasa a la diversidad, una diversidad que enriquece a la unidad. Todos han
recibido la gracia, dice Pablo. Por el don de la gracia de Dios que le había sido dada, Pablo se había
convertido en ministro del evangelio (3:7). El poder anunciar el evangelio era parte de la gracia que le
había sido dada (3:7). La gracia recibida por todos no solamente es un privilegio sino una
responsabilidad.
El don que el creyente ha recibido es el don de Cristo, el que Cristo da. En 1 Cor 12,7-8 los dones son
del Espíritu y él es quien obra en el creyente para que los dones se expresen eficazmente. Sin
embargo, en el pasaje que estamos considerando Cristo se presenta como el autor de los dones.
“Conforme a la medida” indica la limitación del don, a cada individuo. No se pasa por alto a nadie;
pero cada uno recibe en la proporción que le parece bien al Soberano y además los dones de cada
uno requieren ser complementados por los dones de todos.

Verso 11

Habiéndose referido a las capacidades que Cristo ha dado a los creyentes ahora se refiere a los
hombres dotados con esas capacidades que Cristo da como dones a la iglesia. “Cristo dio” sería la
mejor traducción.
 Cristo dio a algunos para ser Apóstoles: El apóstol es uno que ha sido enviado con autoridad.
Los apóstoles oficiales se limitaron a 12 hombres mas el apóstol Pablo por haber visto a
Cristo resucitado y haber recibido directamente del El su llamado a la misión. ( Hech 1:21-22;
I Cor 9:1-2; Gal 1:1) Sin embargo hubieron otros hombres fuera de este grupo que fueron
llamados apóstoles p.e, Bernabé Hech 14:4, Timoteo y Silvano 1 Tes 2:7; Jacobo 1 Cor 15:7,
Andronico y Junias (nombre de mujer) son llamados apóstoles. Rom 16:7. Pablo en Cor 12:29
se refiere al ser apóstol como un don del Espíritu.
 Cristo dio a otros para ser Profetas: En el nuevo testamento los profetas (gr. profetes: uno que
habla delante de; declarar) proveían edificación, exhortación y consolación a la iglesia (Icor
14:3). Por la misma razón Judas y Silas eran también profetas Hech 15:32. El profeta era
alguien que comunicaba un mensaje de Dios previamente revelado (hech 13:1; I cor 14:26-
33). El hacer predicciones no es la tarea principal del profeta en la Biblia.
 Cristo dio a otros para ser Evangelistas: La palabra evangelista aparece solamente dos
veces más en el Nuevo Testamento. Felipe, uno de los siete, se describe como evangelista
(Hech 21,8). Pablo exhorta a Timoteo a hacer la obra de evangelista (2 Tim 4,5).
Evidentemente estos eran los misioneros que proclamaban el mensaje de salvación a los
inconversos.
 Cristo dio a otros para ser Pastores y Maestros: Por la construcción griega es probable que
Pablo se esta refiriendo a un solo oficio con 2 ministerios diferentes: por un lado el cuidado
pastoral y por el otro la función de instrucción. La mejor traducción seria “pastores-maestros”.
Una manera de describir a los lideres principales de una iglesia local (ancianos y obispos)
quienes pastoreaban y enseñaban.

El propósito específico de estos oficios o tareas es la de habilitar a toda la iglesia para el ministerio
de lo cual resulte la edificación del cuerpo de Cristo. Los hombres que han sido dados por Cristo a la
iglesia se encargan de preparar al resto de los santos para el ministerio. Estas tareas pretenden el
“perfeccionamiento, equipamiento o entrenamiento (es la idea del sustantivo gr. katartismos) de los
santos”. El sustantivo katartismos, tenia un trasfondo medico; se refería a la acción de realinear un
miembro dislocado del cuerpo a su lugar correcto.
Los ministros especiales dentro de una iglesia no sirven en lugar de los demás, sino que los preparan
para que estos puedan servir. Los dones mencionados anteriormente no monopolizan el ministerio
sino que sirven para que todos/as puedan realizar sus distintos ministerios para el beneficio de
todos/as.
 ¿Por qué algunos ministerios de la iglesia de hoy se han convertido en fuentes de poder y no
de servicio?
“Hasta que todos lleguemos a la unidad de la fe y del pleno conocimiento del Hijo de Dios,
a un varón perfecto, a la medida de la estatura de la plenitud de Cristo” (4,13). La edificación es un
proceso que lleva tiempo y que culmina con un estado de madurez para todos/as. La es la plenitud de
Cristo, es decir la extensión de su encarnación.

Abiud Urbina S, Esc Dominical, enero de 2007

Some interpreters have understood the phrase pastors and teachers to refer to one and the
same group. This would mean that all pastors are teachers and that all teachers are pastors.
This position is often taken because it is recognized that both nouns (i.e., pastors and
teachers) are governed by one article in Greek. But because the nouns are plural, it is
extremely unlikely that they refer to the same group, but only that the author is linking them
closely together. It is better to regard the pastors as a subset of teachers. In other words, all
pastors are teachers, but not all teachers are pastors. See ExSyn 284.

Ephesians 4:1-16

4I therefore, the prisoner in the Lord, beg you to lead a life worthy of the
calling to which you have been called,

2
with all humility and gentleness, with patience, bearing with one another
in love, 3making every effort to maintain the unity of the Spirit in the bond
of peace. 4There is one body and one Spirit, just as you were called to the
one hope of your calling, 5one Lord, one faith, one baptism, 6one God and
Father of all, who is above all and through all and in all. 7But each of us
was given grace according to the measure of Christ’s gift. 8Therefore it is
said, “When he ascended on high he made captivity itself a captive; he
gave gifts to his people.” 9(When it says, “He ascended,” what does it
mean but that he had also descended into the lower parts of the earth?
10
He who descended is the same one who ascended far above all the
heavens, so that he might fill all things.) 11The gifts he gave were that
some would be apostles, some prophets, some evangelists, some pastors
and teachers, 12to equip the saints for the work of ministry, for building up
the body of Christ, 13until all of us come to the unity of the faith and of the
knowledge of the Son of God, to maturity, to the measure of the full
stature of Christ. 14We must no longer be children, tossed to and fro and
blown about by every wind of doctrine, by people’s trickery, by their
craftiness in deceitful scheming. 15But speaking the truth in love, we must
grow up in every way into him who is the head, into Christ, 16from whom
the whole body, joined and knit together by every ligament with which it is
equipped, as each part is working properly, promotes the body’s growth in
building itself up in love.

V.1
In light of all this, here's what I want you to do. While I'm locked up here, a prisoner for the
Master, I want you to get out there and walk - better yet, run! - on the road God called you to
travel. I don't want any of you sitting around on your hands. I don't want anyone strolling off,
down some path that goes nowhere.

V.2 And mark that you do this with humility and discipline - not in fits and starts, but steadily,
pouring yourselves out for each other in acts of love,

V.3 alert at noticing differences and quick at mending fences

V.4 You were all called to travel on the same road and in the same direction, so stay together,
both outwardly and inwardly.

v.5 You have one Master, one faith, one baptism,

v.6 one God and Father of all, who rules over all, works through all, and is present in all.
Everything you are and think and do is permeated with Oneness.

v.7 But that doesn't mean you should all look and speak and act the same. Out of the
generosity of Christ, each of us is given his own gift.

v.8 The text for this is, He climbed the high mountain, He captured the enemy and seized the
booty, He handed it all out in gifts to the people

v.9 It's true, is it not, that the One who climbed up also climbed down, down to the valley of
earth?

v.10 And the One who climbed down is the One who climbed back up, up to highest heaven.
He handed out gifts above and below, filled heaven with his gifts,
 v.11 filled earth with his gifts. He handed out gifts of apostle, prophet, evangelist, and pastor-
teacher

v.12 to train Christians in skilled servant work, working within Christ's body, the church,

v.13 until we're all moving rhythmically and easily with each other, efficient and graceful in
response to God's Son, fully mature adults, fully developed within and without, fully alive like
Christ.

v.14 No prolonged infancies among us, please. We'll not tolerate babes in the woods, small
children who are an easy mark for impostors.

v.15 God wants us to grow up, to know the whole truth and tell it in love - like Christ in
everything. We take our lead from Christ, who is the source of everything we do.

v.16 He keeps us in step with each other. His very breath and blood flow through us,
nourishing us so that we will grow up healthy in God, robust in love. The Old Way Has to Go

Efesios 4 Ephesians 4 (New American Standard Bible)

1Therefore I, (A)the prisoner of the Lord, (B)implore you to (C)walk in a

manner worthy of the (D)calling with which you have been (E)called,

2with all (F)humility and gentleness, with patience, showing tolerance for
one another (G)in love,
(H)
3being diligent to preserve the unity of the Spirit in the bond of peace.

4There is (I)one body and one Spirit, just as also you were called in one
(J)
hope of your calling;

5(K)one Lord, one faith, one baptism,

(L)
6one God and Father of all who is over all and through all and in all.

7But (M)to each one of us (N)

grace was given (O)
according to the measure of
Christ's gift.

8Therefore it says,
"(P)WHEN HE ASCENDED ON HIGH,
HE (Q)LED CAPTIVE A HOST OF CAPTIVES,
AND HE GAVE GIFTS TO MEN."
9(Now this expression, "He (R)ascended," what does it mean except that
He also had descended into (S)the lower parts of the earth?
(T)
10He who descended is Himself also He who ascended far above all the
heavens, so that He might (U)fill all things.)

11And He (V)gave (W)some as apostles, and some as prophets, and some

as (X)evangelists, and some as pastors and (Y)teachers,

12(Z)for the equipping of the saints for the work of service, to the building
up of (AA)the body of Christ;

13until we all attain to (AB)the unity of the faith, and of the (AC)knowledge
of the Son of God, to a (AD)mature man, to the measure of the stature
which belongs to the (AE)fullness of Christ.

14As a result, we are (AF)no longer to be children, (AG)tossed here and there
by waves and carried about by every wind of doctrine, by the trickery of
men, by (AH)craftiness in (AI)deceitful scheming;

15but speaking the truth (AJ)in love, we are to (AK)

grow up in all aspects
into Him who is the (AL)head, even Christ,

16from whom (AM)the whole body, being fitted and held together by what
every joint supplies, according to the proper working of each individual
part, causes the growth of the body for the building up of itself (AN)in love.
 Ephesians
The unity of the Spirit. 4:1-16
Introduction
The "mystery", once hidden now revealed, namely, "the
unsearchable riches of Christ", is central to Paul's letter to the
Ephesians. In Chapter 1 he introduces the subject, in Chapter 2
he relates the mystery to the church, in Chapter 3 he explains
his part in the mystery, and in chapters 4-6 he deals with the
practical application of the mystery. In the section before us,
the substantial issue is how the Spirit-empowered ministries
promote unity in Christ.

The passage
v1-3. Paul begins by encouraging his readers to maintain
fellowship. From his prison (somewhere in Rome between 56-
60AD) he urges his readers to live a life worthy of their standing
as followers of Christ. He gives practical expression to this
exhortation in v2. He calls for humility, gentleness, patience,
forbearance and tolerance, Cf. Col.3:12-13. So, in v3, he
encourages his readers to strive to live in unity with one another
in the Christian fellowship, and in so doing, maintain the integral
union they have with God through the Spirit of Christ.
v4-6. Having called for a practical expression of the unity
(oneness, fellowship, love) that brothers and sisters in Christ
should have toward each other in the church, Paul goes on to
establish the substantial basis of that unity. Unity is intrinsic for
the brotherhood, for we are all members of the one body, having
the same Lord, faith, baptism and God.
v7. Paul has made the point that there is an integral unity in
the Christian fellowship. This is based on the commonality of our
faith - the same God, etc. He now introduces the idea of unity in
diversity. The diversity has to do with the diverse gifts of the
Spirit.
v8-10. The quotation from Psalm 68:18 was, at the time,
understood to refer to Moses going up Mount Sinai, receiving the
law, descending the mountain, giving the law to the people of
Israel and leading them to the promised land. Paul now applies
this thinking to Jesus. Jesus ascended on high, to the very throne
of the living God (his ascension), received glory and power,
descended as the Spirit of Christ upon his church, and now pours
out his ministry-gifts upon his people.
 v11. Still with the idea of Moses bearing the Word of God to
the gathered people at Mount Sinai, Paul lists the gifts of
ministries which make known the Word of God: apostles,
prophets, evangelists and pastor-teachers.
v12-13. Ministries of the Word prepare and train God's
people for service within the church, and in so doing, strengthen
the fellowship, such that the individual members are shaped and
perfected into the image of Christ.
v14-15. The ministry of the Word of God, in all its diversity,
produces maturity in the believer. It helps us stand firm in our
faith against the constant tide of popular thought. It shapes us
into the image of Christ.
v16. Paul concludes by using his "body" image to restate how
mutual ministry serves to make real our oneness in Christ. Each
member, with their different gifts, is like the different parts of a
body, each serving the whole. We minister to each out of the
compelling love of Christ, and thus, all are strengthened,
trained, built up, as disciples of Christ.

Mutual Ministry
In our passage, Paul has told us that all believers have
spiritual gifts. We all have natural abilities which are energized,
empowered by the Spirit of Christ. We may be united together in
our common relationship with God through Christ, but we are all
different, in that we all have a different range of abilities. We
are all touched differently by the Spirit of God, but touched we
are. And these abilities in each one of us can be welded together
into a gift of ministry - a capacity to serve our brothers and
sisters in Christ. It could be a ministry of prayer,
encouragement, generosity, faith, kindliness, hospitality,
welcoming, a practical helping hand............. As each one of us
comes to understand our gifts (spiritual abilities), shape them
into a ministry, apply them for building up the brotherhood and
reaching out to the lost, it is then that our church grows. We
become Christ to each other and to the world.
This Biblical ideal of mutual ministry forces us to consider
two issues:

1. Funnel Ministry
The life of the church can be constricted by the capacity of
the minister. It has often been assumed that the minister will do
everything, control everything, be everything to everyone - be
Christ to the congregation; prophet, priest and king. Yet, the
clergyman is not the only minister. We are all ministers to each
other.

2. Prophetic Ministry
As part of our egalitarian nature, we in the West have
tended to demystify the professions. It's no longer possible for a
doctor to write out his script in Latin and simply say, "Take this
prescription and I will see you in a week." We want to know the
ins and outs of our complaint. Yet, as we demystify the clergy
we can also "build tombs for the prophets and decorate the
graves of the righteous", Math.23:29-32. It is essential that we
give due recognition to the ministries of the Word

Discussion
1. Discuss the different functions of the ministries of the
Word, v11. How would you discern such gifts of ministry?
2. What is their purpose? v12-15
3. In what ways are the ministries of the Word being
undermined today?

Notes
Textual notes Abbreviations, Bibliography

V1
parakalw (parakalew) pres. "I urge you" - I urge, exhort.
The introduction to this passage, "I urge you", heralds a move
from theology to ethics - from what we are in Christ, to being
what we are; living a life worthy of our calling. In v1-6 there is
an appeal to maintain the unity of the Spirit and in v 7-16 an
appeal for diversity in unity for maturity.
peripathsai (peripatew) aor. inf. "to live a life[ worthy] of"
- to walk [worthily]. "Walk" in the sense of conduct one's life.
The typical Pauline imperative-indicative balance is maintained
in this sentence. The believer is set apart in Christ and is
therefore, as Christ is, but is still encouraged to conduct their
life in accord with their standing in Christ.

v2
meta pashV tapeinofosunhV (h) "be completely humble" -
with all humility. Walking worthily is explained in this verse by
listing three qualities, the first being humility, lowliness. In
common use the word carries a sense of servility or weakness,
but in the Bible it carries the sense of divine recognition and
submission. Jesus is the perfect example of a person who is
"meek and lowly in heart." The "all" serves to accentuate the
quality.
prauthtoV (hV htoV) "gentle" - meekness, gentleness.
Again, a quality found in Jesus. A gentle attitude toward others
which is accepting and non-judging.
makroqumiaV (a) "patient" - longsuffering. As God is
patient with us so we should be patient with others, in the sense
of forgiving.
anecomenoi (anecomai) pres. part. "bearing [with one
another]" - forbearing. Bearing with the faults/sins of our
brothers and sister. This participle, which functions as an
imperative, serves to explain the meaning of "patient." "Patiently
put up with each other", CEV.
en agaph "in love" - Possibly describing the type of
"bearing", a loving bearing, but more likely identifying the
ground of "bearing", namely, the divine character of love which
is ours in Christ. "Lovingly bear with one another", Barclay.

v3
spoudazonteV (spoudazw) pres. part. "make every effort"
- being eager or zealous, giving diligence to, making every
effort. Again this participle, as with "bearing", acts as an
imperative. "Yours is the initiative! Do it now!" Barth.
threin (threw) pres. inf. "to keep" - to keep, maintain.
Supplementary infinitive, explaining the substance of the effort.
thn enothta tou preumatoV "the unity of the Spirit" - A
genitive of production, in that the Spirit produces the unity. The
Spirit establishes the unity in Christ where both Jews and
Gentiles are one. It is the responsibility of believers to keep /
maintain it.
en "through [the bond of peace]" - in [the bond of peace].
The NIV takes the preposition as instrumental, "through"; peace
is the means by which the unity is maintained. O'Brien suggests
that it is locative; peace is the bond in which (rather than by
which) their unity is maintained. Believers should maintain the
unity of the Spirit in that state of peace which exists in the
godhead and between the godhead and redeemed humanity. "In
the uniting bond of peace, the unity given by the Spirit",
Weymouth.

v4
Unity is now defined by seven descriptives. Note there is no
linking verb or conjunction as we move from exhortations to
statements of fact.
eJn, mia/, eiJV "one" - The word "one" has been a bit of a
problem in understanding this passage. If we understand "one" to
mean "same", we can see how these words of Paul back up his
exhortation. We all serve the same Lord. We are all saved on the
basis of the same faith. We are all filled by the same Spirit. We
all worship the same God and Father.
eklhqhte (kalew) aor. pas. "called [to]" - called [in]. We
share in the same hope that springs from our calling. The clause
breaks the sequence of the list of phrases, but still serves to
define the unity shared by believers. "Just as you were called in
the same hope of your calling."
thV klhsewV (iV ewV) "when [you] were called" - of the
calling [of you]. A genitive of source, hope springs from our
calling.

v5
mia pistiV "one faith" - If objective then "one faith" means
the same body of belief, but if subjective it means the same
means of salvation, by grace through faith in Christ.
eJn baptisma "one baptism" - The reference to "one
baptism" has been used to argue against rebaptism. This is where
a person is initially baptized as an infant, but is later done again
as a believing adult. Those who take a "catholic" position
(Anglicans, Lutherans, etc.) argue that it is against scripture to
baptize a second time. Those who support "believers baptism"
claim that baptism as an infant is invalid and therefore, they
don't really rebaptize. The problem centers on a right
understanding of the way the word "baptism" is used. We
automatically think it is referring to water baptism. If it is, the
focus would not be on the sign, but rather that which the sign
signifies, namely "repentance". Most references to "baptism" in
the New Testament have to do with "the baptism of the Holy
Spirit" - the gift of the Spirit at the time we put our faith in
Christ. This is most likely the meaning here. So, the meaning is
"the same baptism of the Spirit."

v6
 pantwn "all" - Paul concludes his list with an ascription of
praise to God for his providence. Yet, is this providence over
"all" people (masculine) or over "all" things (neuter)? If "all
people", the sense is most likely of God's providential care over
believers rather than all humanity. The New Testament will
often use "all" in the sense of "all believers." If "all things", the
sense is of God's providential care of the cosmos.

v7
de "but" - Adversative use. Paul now qualifies the unity
possessed of believers by identifying the diversity that exists
within unity. Unity does not mean uniformity.
hJ cariV (iV ewV) "grace" - Here carisma "gifts" (gifts of
ministry) is intended, although Paul is focused on the provider of
the gifts and his kindness in giving them. These "gifts" are
abilities which are apportioned to each member of the Christian
fellowship by Christ, to enable each to minister for Christ. They
are most likely spiritually accentuated natural abilities which we
all have. Here Paul uses the phrase "to each one of us grace has
been given". He has often used the word "grace" to describe the
gifts of ministry, particularly for himself. He can never quite get
over the free and unmerited favour ("grace") of God toward him
in giving him the ministry of apostle to the Gentiles, especially
since he once persecuted the church. So, here "grace" takes the
particular sense of "gift of ministry."

v8
The distribution of gifts of ministry is confirmed by the
exposition of Psalm 68:18. Sometimes the passage is used to
support the idea that Jesus descended into hell after his
crucifixion and then rose from the dead and ascended into
heaven. But note the movement. It is not down and then up,
rather it is up and then down. The Holy Spirit, who came upon us
bearing gifts, is the same one who ascended from earth after his
crucifixion. He comes upon us that he might "fill the whole
earth" - pervade the whole universe with his presence.
h/cmalwteusen (aicmalwteuw) - aor. "he led captive" - he
carried off. The quote concerns the Lord's triumphant ascent of
Mount Zion as the victorious king and was later interpreted in
terms of Moses ascending Mount Sinai, receiving the law and
coming down the mountain to give the law to the gathered
people. The image is therefore of Christ's victory over sin and
death, although if we take G.V. Smith's line (below), the
captives are believers.
edwken domata "gave gifts' - These words carry the weight
of the quote in that the victorious king gives gifts to his people,
namely, gifts of ministry. The problem is that both the Hebrew
and Greek texts have "[you] received gifts" rather than "gave
gifts". G.V. Smith suggests that Paul has in mind God's action of
taking and receiving the Levites as a gift, then giving them back
to his people in order to minister to the congregation. If Smith is
correct, Paul expounds the verse in terms of captive believers
ascending with Christ and then being given back to the church to
minister.

v9
katwtera merh thV ghV "the lower earthly regions" - the
lower parts of the earth. The three possible meanings of Christ's
descent are: i] to hades, ii] to the earth at the incarnation, iii]
the descent of the Spirit of Christ after the ascension. The third
meaning is to be preferred, although O'Brien opts for the second;
the one who came down is the one who went up victorious. The
coming down is after the victorious ascent and therefore,
obviously refers to the coming down of the Spirit of Christ, v10.

v10
iJna + subj. "in order to" - that. Introducing a purpose
clause.
plhrwsh/ (plhrow) aor. subj. "fill [the whole universe]" - he
might fill [all things]. Referring to Christ's rule over all things, cf.
Jer.23:24.

v11
edwken (didwmi) aor. "[it was he who] gave" - [he] gave.
The "he" is emphatic. Christ has given a range of spiritual
abilities to his people for use in the upbuilding of the church.
The "gift" [blend of spiritual abilities] is given to the individual to
minister. This ministry is also, in a sense, a gift. It is a gift of
Christ to the church. The ministries of the Word - which require
personal gifts of "wisdom", "knowledge"... etc. cf. 1Cor.12:7-11 -
are listed in some sense of order. "Apostles" do not exist today,
their ministry to us is the record of the New Testament.
"Prophets" are most likely with us today as those who
strengthen, encourage and comfort us in the exposition of the
Bible within the framework of the theology of the kingdom of
God (the gospel), 1Cor.14:3. "Pastors and teachers" are most
likely one group - those who lead us through instruction of the
Scriptures. Fee argues that this list most likely defines function
rather than office, although this is disputed by most
commentators.
kai "[pastors] and [teachers]. Although most often a
connective, kai can take the sense "that is"; "pastors, that is,
teachers."

v12
proV ........ eiV ...... eiV "to ....... for ........ so that ....." -
to, at, for .... to, into, for. Note that there are two ways of
understanding how the three phrases in this verse work
grammatically. i] The first phrase expresses the reason Christ
"gave" the gifts of ministry, the second is subordinate to the first
and the third sums up the two. The change in the preposition is
the main support for this argument. ii] The three phrases are
equally dependent on Christ's gift of ministries. The argument is
that the two different prepositions used in the Greek have much
the same meaning, either "to" or "for", and are not being used
differently. The second option seems best. "Christ gives the gifts
of ministry for the equipping of believers for mutual ministry for
the building up of the fellowship of believers."
ton katartismon (oV) "[to] prepare" - [for] the perfecting,
equipping, qualifying... "For the equipment of the saints", here
probably in a more general sense, "to equip God's people", rather
than "the saints", meaning Jewish believers. All ministries
exercised in the church, contribute toward the wholeness of the
group - the Christ-likeness of the group. When the church is
working well, with members exercising their gifts, it is then that
mutual ministry serves to release, encourage, build up,
strengthen each individual member. Each intern adds to the
fellowship and the upbuilding of the whole. In this way the
church becomes Christ to the individual member. The church, as
the "body of Christ", becomes Christ ministering to us, constantly
shaping us into his image.

v13
mecri "until" - Introducing a temporal clause which defines
the end purpose of the gift of ministries.
katanthswmen (katantaw) aor. subj. "we [all] reach
[unity] - we attain, reach the goal, arrive. The subjunctive giving
an indefinite slant to the temporal clause. Believers are to
minister until "we all" reach the goal
 eiV - to. Three phrases define the goal, each introduced by
the same preposition "to".
thn enothta (hV htoV) "unity" - the unity. To attain to a
unity of theological truth. Faith and knowledge are being used
here as synonyms.
andra teleion "become mature" - complete/perfect/mature
man. To attain to the mature man. "In understanding be a full-
grown adult."
metron hJlikiaV tou plhrwmatoV "attaining the full
measure of perfection" - To attain to [the] measure of [the]
coming of full age of the fullness/completeness [of Christ]. "The
glorified Christ provides the standard at which his people are to
aim", Bruce. "Measured by nothing less than the full stature of
Christ", NEB.

v14
iJna + subj. "-" - that. Introducing a purpose clause; "in order
that we no longer be."
wJmen "[then we will no longer] be" - [in order that we not]
be. The purpose clause serves to identify Christ's intention
behind the building up of the fellowship of believers through
mutual ministry. It was so that the "body" would not be
overwhelmed by immaturity and insecurity, but rather ...... v15.
anemw/ (oV) "by [every] wind" - wind. Instrumental dative.
"We must not let deceitful people trick us by their false
teaching, which are like winds that toss around from place to
place", CEV.
thV didaskaliaV (a) "of teaching" - Probably a descriptive
genitive, describing the wind. "Every wind of doctrine", Moffatt.
twn anqrwpwn (oV) "[by the cunning and craftiness] of
men" - Probably a subjective genitive. "At the mercy of the slick
cleverness of men", Barclay.

v15
alhqeuonteV (alhqeuw) pres. part. "[instead,] speaking
the truth [in love]" - God's people will grow by preaching and
teaching the truth of the gospel, and this word-ministry is to be
exercised with a God-like compassion.
auxhswmen (auxanw) eiV auton "we will [in all things]
grow up into him" - we may grow into him. The verb may be
taken in a transitive sense (cause to grow), but intransitive is
best, (we are to grow). Paul now speaks of the positive aspect of
the goal. "We are to grow into Christ."
 ta panta "in all things" - in every way, in all respects. We
are to grow in Christ-likeness in every way, not just knowledge.

v16
ex ouJ "from him" - Christ is the head of the body (rules and
governs the church) as well as the goal of the body's growth, but
he is also the source from which the body takes its sustenance.
sunarmologoumonon (sunarmologew) pes. pas. part.
"joined" -being fitly joined together, fitted together [and being
united]. The ministry of individual believers serves the unity of
the whole. "Formed into a harmonious whole", Barclay.
sumbibazomenon (sumbibazw) pass. part. "held
together" - being brought together. "As a harmonious structure
knit together", Phillips.
dia pashV aJfhV ths epicorhgiaV "by every supporting
ligament" - by means of each joint/ligament/contact point of
the body supplying/providing. Some argue that the key
supporting points are those members with a special ministry, but
the role of each individual member is surely intended. "Every
joint adding it's own strength", NJB.
eiV oikodomhn eJautou en agaph/ "builds itself up in
love" - for the purpose of building itself in love. The shape of the
building is "in love", in line with the character of divine
compassion. Possibly "it grows and becomes strong because of
love", CEV.
kat energeian en metrw/ eJnoV "as each part does its
work" - According to the due measure of each individual part.
This phrase either restates the phrase above or indicates that
the individual members of the body also play a part in the
upbuilding of the body along with the gifted ministers (the
ligaments).

The Unity of the Spirit (Ephesians 4:1-6)

By:
J. Hampton Keathley, III , Th.M.
Introduction
1 I, therefore, the prisoner of the Lord, entreat you to walk in a manner worthy of the calling with
which you have been called, 2 with all humility and gentleness, with patience, showing forbearance
to one another in love, 3 being diligent to preserve the unity of the Spirit in the bond of peace. 4
There is one body and one Spirit, just as also you were called in one hope of your calling; 5 one
Lord, one faith, one baptism, 6 one God and Father of all who is over all and through all and in all.

These first verses of chapter four, first of all provide an environment that is crucial for the
equipping of all saints that Paul will discuss below. "It is not so much a program that is needed but
an environment (an atmosphere). What does this mean? An environment is the some total of the
social, spiritual, and relational attitudes and factors in a group that influences what the individual
thinks of him or herself and what he or she does." (R. Paul Stevens, Liberating the Laity, p.26).

Sin is a disruptive force, it always divides, separates, and splinters. It divides a man within and
against himself. It has produced the constant fight and struggle which we are all aware of in our
own lives and in the life of the church. Consequently, the central object of salvation, in a sense, is
to re-unite, to bring together again, to reconcile, to restore the unity that God created before sin
and the fall produced this terrible havoc between God and man, between men, and within man
himself.

So the unity that we have in Christ is part of the grand design. Thus, one of the peculiar marks of
the Christian calling is to preserve the unity of the Spirit in the bond of peace.

The Character and Nature of Unity

A Definition
Unity is not a general spirit of friendliness or camaraderie. Nor is unity some common aim or series
of aims.

Unity is a Product
It is the result of all that Paul has been saying in chapters 1-3. It is the product of the cross and
God's work in Christ. There can be no Christian unity unless it is based on the teaching of chapters
1-3. Since Christian unity is a result of God's work in Christ, it is not something that we are to aim
at for the sake of unity.

Unity is “of the Spirit"

Spirit is capitalized. It refers to the unity provided by the Holy Spirit. It is a unity which we can
never produce. We are not even asked to do so. Because this is true, the following deductions are
true:

Unity is Organic
Unity is living and vital. It is not mechanical. It is not a coalition or an amalgamation. Such consist
of a number of miscellaneous units coming together for a given purpose. But Christian unity, the
unity of the Spirit, is a unity which starts within and works outward through organic life like we see
in a flower or in the human body.
The unity of the church is organic in character. She is not a collection of parts. She is a new
creation, a spiritual body created by God in Christ. The old has been done away in the this body.
There are no longer the distinctions of man. There is no longer Jew and Gentile . . .

The analogy of the human body explains the nature of this unity.

(1) The human body is first, an organic unity. It consists of many parts: toes, fingers, hands, feet,
legs, eyes, ears, etc. But it is not a collection of parts put together as in an automobile or as in a
house. It begins from one cell which begins to develop and to grow and shoots off little buds that
eventually make up the variegated parts. This is an organic and a living unity by creation. So is the
church, spiritually speaking.

True, when a person believes in Christ, he is joined into union with Christ by Spirit baptism and
becomes a member of the body, but by the regenerative power of the Holy Spirit, he is not merely
and add on. He miraculously and spiritually becomes an organic part of the body of Christ.

Unity is Diversity
There is diversity in unity, not a uniformity. The parts do not look alike, they do not function alike,
yet, they are all important, needed, interdependent, and all work toward the same end, the
purposes for which each member was designed in the function of the body as directed by the head
and in accord with the creative purpose of God.

Some of the parts are covered, others are within the body and are unseen, but nevertheless, very
important. Some gifts are more in the fore front, they are more obvious and others less so, but all
are essential to the effective work of the body.

Practical Outworkings of Unity

A Unity of Calling
All believers are the called of God. Our calling is our responsibility to respond to what we have
become in Christ. Every believer has been called to be Jesus' disciple and to serve in the body of
Christ.

All are called of God. The "secret call" of the preacher or pastor does not make him or her more
called than the carpenter . . .

Thematically, Ephesians 4 moves from one's calling to unity to one's calling to ministry (all are
called to ministry = part of the one hope of your calling). Christ has given many gifts of grace for
ministry (diversity) which come together in one common goal of maturity in Christ.

A Unity of Common Life and Source

The unity of the Spirit is created through our union in Christ Jesus. The word "together" appears so
frequently and in such innovative ways in this letter that it deserves special mention. The prefix,
"with" or "together" is joined to a number of key words to express our joint life and the
impossibility of life outside of this unity (cf. 2:5,6,19,21,22; 3:6; & 4:16). This stands against the
spirit of individuality so common in our country today. You know, "do your own thing, go your own
way."

A Unity of Ministry
Our unity is a unity or oneness that exist not in spite of diversity, but because of it. It is the
wonderful differences themselves which, when properly equipped, contribute to the function of the
body and out of this function, attain an even deeper unity of maturity. Only as each part does its
work can the body grow.

A Unity of Purpose
The purpose is maturity in Christ, being conformed to the measure of the stature of the fullness of
Christ. The ultimate goal is Christ-likeness, or spiritual maturity according to the standard of Christ.
This is the primary goal of the equipping and the unity desired. The more we possess His character
and mind, the more we will experience the unity of the Spirit.

Equipping--A Pastoral Task

The passage before us is not actually about equipping. The subject of the passage is unity.
Equipping is not a thing to be valued in itself. It is simply an instrument of God's grand plan for his
people, especially that they may be one, that they may function as the one body they have become
in Christ.

Equipping is, in the final analysis, a pastoral task.

The verb form of the Greek word here, katartizo, is used in Luke 6:40 of training or instructing a
disciple. There, as the context shows, it includes the idea of modeling, being an example. As the
text says, "he will become like his teacher."

The noun form of the word, "equipping," katartismos, is used as a noun only once in the NT, here in
Ephesians 4:12. But the word has an interesting medical history in classical Greek. To equip often
meant to put a bone or a part of the human body into right relationship with the other parts of the
body so that every part fits thoroughly. It means to realign a dislocated limb." (op cit, p. 25).

As the context of Ephesians 4 makes clear, the equipping there is much more than simply giving
people skills for teaching, evangelism, or other ministries in the local church. It is primarily
concerned with character formation, with Christ-likeness.

W.E. Vine points that the Greek verb for equipping, katartizo, "points out the path of progress." As
the word was used of fitting out ships for a long journey, the whole process of equipping implies a
journey toward a distant destination. Character is not developed quickly. It requires time and lots
of it. This is our destination.

"Since the laity spends an enormous amount of time working inside or outside the home, their
"church time" must be only a fraction of their life for God. Unless we equip the laity to live all of life
for God, Christianity will degenerate into mere religion." (Liberating the Laity, p. 24). This is one of
the subtle snares of the devil.

"Joints of supply." The word comes from apto, "o touch." It refers to "a point of contact," or to " a
joint" which provides a point of contact between limbs and members of the body as well as a
means of banding together and thus, unity. In the light of its medical usage in ancient times
regarding joints and ligaments, Paul's usage in Col. 2:19 (note the one article), and its use here
and in Col. 2:19 with the word "supply," seems to point to two ideas:

(1) The point of contact and union: This point of contact with members of the body of Christ
provides the means of supply from the rest of the body as it receives directions from the brain, and
blood and oxygen for its growth and health. There is also the element of the mutual sympathy and
influence of the parts in contact. = the communication of life and energy.
(2) The point of order and unity. Order and unity are the conditions of growth on which the
Apostle is insisting.

Every believer is a joint of supply, a point of contact and a source of supply through the head,
Christ.

The root meaning of the word suggests "touch" or "contact." "Paul is saying that every member in
his or her contact with other members supplies something the body needs" (p. 31, Paul Stephens,
LL). Barth translates this verse: "He [Christ] provides sustenance to it through every contact"
(Barth, Ephesians, p, 449). This would suggest that the local church should be structured to
provide an environment rich in relationships of ministry with each person contributing to the body.

"Paul indicates that the body is constantly supplied (note the present participles) with energy and
nourishment by the head, and is held together as a unity by that head alone (at Eph 4:16 the
emphasis is on the vital cohesion and union of the parts with each other, here [in Col. 2:19] it
focuses on the continuous dependence on the head).

"Supply" = as Robinson, "furnished," or "equipped," or as O'Brien, Word, "provided," or "supplied."

1tn Grk “prisoner in the Lord.”

2tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to
physical walking.

3sn With which you have been called. The calling refers to the Holy Spirit’s prompting that
caused them to believe. The author is thus urging his readers to live a life that conforms to
their saved status before God.

4tn Or “meekness.” The word is often used in Hellenistic Greek of the merciful execution of
justice on behalf of those who have no voice by those who are in a position of authority (Matt
11:29; 21:5).

5tn Or “putting up with”; or “forbearing.”

6tn Grk “he led captive captivity.”

7sn A quotation which is perhaps ultimately derived from Ps 68:18. However, the wording
here differs from that of Ps 68 in both the Hebrew text and the LXX in a few places, the most
significant of which is reading “gave gifts to” in place of “received gifts from” as in HT and
LXX. It has sometimes been suggested that the author of Ephesians modified the text he was
citing in order to better support what he wanted to say here. Such modifications are sometimes
found in rabbinic exegesis from this and later periods, but it is also possible that the author
was simply citing a variant of Ps 68 known to him but which has not survived outside its
quotation here (W. H. Harris, The Descent of Christ [AGJU 32], 104). Another possibility is
that the words here, which strongly resemble Ps 68:19 HT and LXX (68:18 ET), are actually
part of an early Christian hymn quoted by the author.

8tc The majority of mss (2 ‫ א‬B C3 Ψ Ï) read πρῶτον (prwton, “first”) here in conjunction
with this verb: “he first descended.” The shorter reading, which lacks πρῶτον, should be
considered original on the basis of both external and internal evidence: It has strong external
support from the Alexandrian and Western texttypes (Ì46 ‫ *א‬A C* D F G Ivid 082 6 33 81 1739
1881 pc); internally, the inclusion of πρῶτον is most likely an addition to clarify the sense of
the passage.

9tc The Western texttype (D* F G it) lacks the plural noun μέρη (merh, “regions”); the
shorter reading cannot be dismissed out of hand since it is also supported by Ì46 (which often
has strong affinities, however, with the Western text). The inclusion of the word has strong
external support from important, early mss as well as the majority of Byzantine cursives (‫ א‬A
B C D2 I Ψ 33 1739 1881 Ï). Certain scribes may have deleted the word, thinking it
superfluous; in addition, if the shorter reading were original one would expect to see at least a
little variation in clarifying additions to the text. For these reasons the inclusion of μέρη
should be regarded as original.

10tn Grk “to the lower parts of the earth.” This phrase has been variously interpreted: (1) The
traditional view understands it as a reference to the underworld (hell), where Jesus is thought
to have descended in the three days between his death and resurrection. In this case, “of the
earth” would be a partitive genitive. (2) A second option is to translate the phrase “of the
earth” as a genitive of apposition: “to the lower parts, namely, the earth” (as in the present
translation). Many recent scholars hold this view and argue that it is a reference to the
incarnation. (3) A third option, which also sees the phrase “of the earth” as a genitive of
apposition, is that the descent in the passage occurs after the ascent rather than before it, and
refers to the descent of the Spirit at Pentecost (cf. Acts 4:11-16). Support for this latter view is
found in the intertestamental and rabbinic use of Ps 68:18 (quoted in v. 8), which is
consistently and solely interpreted as a reference to Moses’ ascent of Mt. Sinai to “capture”
the words of the law. The probability, therefore, is that the comments here in v. 9 reflect a
polemic against the interpretation of Ps 68:18 in certain circles as a reference to Moses. See
W. H. Harris, The Descent of Christ (AGJU 32), 46-54; 171-204.

11tn The Greek text lays specific emphasis on “He” through the use of the intensive pronoun,
αὐτός (autos). This is reflected in the English translation through the use of “the very one.”

12tn The emphasis on Christ is continued through the use of the intensive pronoun, αὐτός
(autos), and is rendered in English as “it was he” as this seems to lay emphasis on the “he.”

13sn Some interpreters have understood the phrase pastors and teachers to refer to one and
the same group. This would mean that all pastors are teachers and that all teachers are pastors.
This position is often taken because it is recognized that both nouns (i.e., pastors and
teachers) are governed by one article in Greek. But because the nouns are plural, it is
extremely unlikely that they refer to the same group, but only that the author is linking them
closely together. It is better to regard the pastors as a subset of teachers. In other words, all
pastors are teachers, but not all teachers are pastors. See ExSyn 284.
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14tn On the translation of πρὸς τὸν καταρτισμὸν τῶν ἁγίων
(pro" ton katartismon twn Jagiwn) as “to equip the
saints” see BDAG 526 s.v. καταρτισμός. In this case the
genitive is taken as objective and the direct object of the verbal
idea implied in καταρτισμός (katartismo").

15tn The εἰς (eis) clause is taken as epexegetical to the

previous εἰς clause, namely, εἰς ἔργον διακονίας (ei" ergon
diakonia"). Navigator

16tn The words “attaining to” were supplied in the translation to Previous Next
Chapter 3 Chapter 5
pick up the καταντήσωμεν (katanthswmen) mentioned
earlier in the sentence and the εἰς (eis) which heads up this
clause.

Coffman Commentaries on the Old and New

Testament

Ephesians 4 Printer friendly version

Additional Resources
· Darby's Synopsis
· Gill's Exposition
Verse 1 · Geneva Study Bible
· Jamieson, Fausset, Brown
I therefore, the prisoner in the Lord, beseech you to walk · Matthew Henry Complete
worthily of the calling wherewith ye were called. · Matthew Henry Concise
· People's New Testament
· Robertson's Word Pictures
To walk worthily ... · Treasury of Scripture
"Walking" is frequently used in the New Testament as a designation · Wesley's Explanatory Notes
of the Christian's total behavior pattern. To walk "worthily" is
therefore to exhibit the kind of life that would do honor to the holy Buy This Resource
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All of the high hopes, aspirations and ideals for God's holy church
upon this earth, however, must finally succeed or fail in a degree determined, at least in part, by
the kind of people who make up the church. Paul "next turned to the character of the Christian
which is necessary if the church is to fulfill her great task." F2

Verse 2
With all lowliness and meekness, with longsuffering, forbearing one another in love.
These qualities of Christian character are the opposite of those sought and glorified by the non-
Christian; and in the pagan culture that provided the setting for the Ephesian congregation, such
qualities were actually despised.

Lowliness ...
Barclay tells us that "In Greek there is no word for humility which has not some suggestion of
meanness attached to it." F3 Humility is a becoming virtue in Christians because it reflects their
evaluation, of themselves in respect of the infinitely righteous and holy God. It is the fountain from
which are derived all of the Christian virtues. Conceit on the part of a child of God is a denial of the
faith. There is also a very proper and necessary self-esteem which enters into Christian character
(Romans 12:3).

Meekness ...
Martin chose "gentleness" as a synonym for this word; F4 "It is closely connected with the spirit of
submissiveness." F5 Moses was described as "meek" (Numbers 12:3); and perhaps in the character of
the mighty lawgiver can be seen the true qualities which are indicated by this word. Certainly,
"weakness" is not one of them. It does not mean docile, easy to handle or merely "cooperative." It
refers to moral authority and power issuing in restraint as far as human temptations are concerned.

Longsuffering ...
"This word is used of God's patience with men" (Romans 2:4; 9:22; 1 Timothy 1:16; 1 Peter 3:20;
2 Peter 3:15). F6 "If God had been a man, he would long since have wiped out the world for all its
disobedience!" F7 Paul's use of the word here in the sense of a Christian virtue suggests that
Christians should be tolerant, forgiving, and understanding of one another's mistakes and sins. A
Christian who is always "up tight" about the mistakes of others can create a disaster in any
congregation. He, in fact, is a disaster!

Forbearing one another in love ...

In a word, this means that a Christian should accept his place with other Christians, having an
attitude that grants to them the same "right to belong" which he claims for himself.

Verse 3
Giving diligence to keep the unity of the Spirit in the bond of peace.

Our holy Saviour prayed for unity among the believers in Christ; and here it appears that unity was a
major concern of the most gifted of the apostles; and it may be inquired, in the light of this, why is
there so much disunity in the world? In a word, we do not know. It is obvious to all who ever
contemplated it that there are no magic devices available for bringing unity out of chaos.
Furthermore, it appears in this verse that unity is not produced by Christians, but by the Spirit of
God, and Christians are merely admonished to keep it. "Whether there will ever be in this world any
outward organic unity of the visible church, we do not know. The selfishness and pride of men are
against it." F8

Giving diligence ...

carries the idea of "trying" or "endeavoring," leaving out any requirement that "unity" must be
achieved. As a matter of truth, some types of proposed unity are not even desirable. There was a
fierce unity in the medieval church.

Verses 4, 5
There is one body, and one Spirit, even as also ye were called in one hope of your calling; one
Lord, one faith, one baptism.

One body ...

This is the spiritual body of Christ, the church, made up of Jews, Gentiles, all people and even
includes the saved who no longer live on earth.

And one Spirit ...

The reference to the third person of the Godhead seems to anticipate "Lord" (Ephesians 4:5) and
"God" (Ephesians 4:6). In any case, the Spirit here is that being called "the Holy Spirit" in the New
Testament, who like Christ and like the Father, dwells in Christian hearts.

One hope of your calling ...

This is the hope of eternal life in Christ. There is simply no other lesser thing that may correctly be
defined as the "one hope" of Christians.

One faith ...

is thought to refer to the Christian religion and not the the subjective trust/faith of individual
Christians. Wesley said it refers to "the universal church"; F9 and there is no doubt that the meaning
of subjective trust/faith usually read into this word is frequently not in it at all. However,
Hendriksen has a convincing analysis indicating that it is trust/faith Paul had in mind. He wrote:

The fact that "faith" is mentioned immediately after "Lord," and is immediately followed by
"baptism," all in a very short sentence, would seem to indicate that all three are a very closely knit
unit. F10

This therefore carries the full impact of Mark 16:16, where Christ said, "He that believeth and is
baptized shall be saved." The Lord and faith and baptism are all in a very short sentence there, faith
and baptism appearing as coordinates in both passages. Furthermore, this understanding of the
passage has the advantage of explaining why there is no reference to the Lord's Supper, an omission
which is very puzzling to many commentators:

Why does he not also include the Lord's Supper? F11

"Baptism" means "spirit baptism," based on the fact that Paul does not refer to the Lord's Supper
here in this list of unities. F12
It is often asked why no reference was made here to the other great sacrament of the gospel (the
Lord's Supper). F13

Foulkes pointed out the explanation by Westcott, which is doubtless correct. He said, "The apostle is
speaking of the initial conditions of the Christian life, whereas the Holy Communion belongs to the
support and development of the Christian life." F14 For the same reason, Christ had no need to
mention the Lord's Supper in Mark 16:16, "He that believeth and is baptized shall be saved." The fact
that hinders many from seeing this is that they have failed properly to discern that baptism is one of
the divinely imposed preconditions of salvation.

One baptism ...

The reason why many commentators make this mean Holy Spirit baptism, the earnest of the Spirit,
the Pentecostal outpouring, etc., is cited above. The obvious meaning of the passage is Christian
baptism; that is, the baptism which is the initiatory rite of admittance into the Christian religion. As
Bruce said, "If 'one baptism' here had meant Spirit-baptism to the exclusion of water baptism, it
would have been associated with `one Spirit,' and not with `one Lord'." F15

THE ONE BAPTISM

No less than seven baptisms are mentioned in the New Testament (for enumeration of these, see my
Commentary on Hebrews, Hebrews 1:1-2). The statement here that there is "one" means that only
one pertains to the Christian life in the present dispensation. There cannot be any escape from the
conclusion that this is the baptism of the Great Commission, as given by both Mark and Matthew.
That Christ would have mentioned a baptism in that context which is not the "one" baptism is
unthinkable. Furthermore, it has just been pointed out that "Lord ... faith ... baptism" in this
passage answers perfectly to Mark 16:16. The one baptism is therefore the one that the church itself
is commanded to administer and that destroys any notion to the effect that baptism in the Spirit or
by the Spirit is meant; because there has never been a church since the times of the apostles that
could baptize anyone in the Holy Spirit, the same being something God promised that he would do
(Matthew 3:11). The "one baptism" is the one Christ commanded his followers to administer to "all
nations" (Matthew 28:18-20). A comparison of the post-Reformation writings with that of the wisest
scholars of antiquity starkly reveals the bias toward Luther's invention of salvation by "faith only,"
which mars the exegesis of many writers in this later period.

Verse 6
One God and Father of all, who is over all, and through all, and in all.

The seventh of these great unities is God himself. The Pauline teaching that all people "live and
move and have their being in God" is implicit in a verse like this. The very fact of the existence of
life proves that God is.

One God ...

The unity of God, as reiterated in the first commandment of the Decalogue, was thus emphasized at
a time when the world was steeped in polytheism. This great truth burst upon the pagan darkness of
pre-Christian times like sheet lightning at midnight (Deuteronomy 6:4). "The Lord our God is one
Lord!" The Old Testament, however, does not deny the New Testament conception of the Godhead
as a plurality. The word for God's oneness in the Old Testament is [Hebrew: 'echad], the same being
a compound unity (as in "The people is one" - Genesis 11:6). Therefore, Deut. 6:4, and similar
passages, may not be alleged as a denial of that plurality associated with deity in the New
Testament.

Verse 7
But unto each one of us was the grace given according to the measure of the gift of Christ.

It is incorrect to construe this as a reference to supernatural gifts. Paul was not dealing with that
kind of gift in this letter, because the thrust of its message was toward all future generations, and
the age of miraculous gifts was rapidly passing. Some of these no doubt still existed, but they are
not in focus here. What Paul said of all gifts coming from Christ, of course, applied to all kinds of
gifts; but as Blaikie said, "Grace does not refer merely to supernatural gifts, but also to the ordinary
spiritual gifts of men ... what each gets, he gets for the good of all." F16 The fact that the
supernatural gifts are not any longer needed does not detract from the glory of those gifts which are
called ordinary, but which have blessed the church in all ages.

Verse 8
Wherefore he saith, When he ascended on high, he led captivity captive, And gave gifts unto
men.
"This quotation is from Psa. 68:18; but Paul altered it, from Thou didst take gifts to He gave gifts!"
F17
Wesley's explanation is the usual one; but it is perhaps better to understand this as a Scripture
that Paul was here writing, not one that he was merely quoting. This would be to understand
"wherefore he saith" as meaning "Thus saith the Lord," after the manner of Old Testament prophets.
There is an obvious allusion here to one of Paul's favorite comparisons, that of the conquering Christ
leading the type of triumphal parade affected by Roman emperors.

Again and again, we have noted in Paul's letters passages which the scholars have attempted to
identify as "garbled" or "altered" quotations from the Old Testament. It is very probable, however,
that here the inspired Paul was writing new Scripture, not merely quoting old passages. Naturally,
the new Scripture would use terminology used by other sacred writers, the thought being distinctly
new as it is in the passage before us. The importance of this regarding the authorship of this epistle
will not be lost on the discerning student. No pseudonymous writer could have done such a thing
innocently; such an act, if it had been done, would necessarily have been grounded in a deliberate
purpose of fraud and deception. As Bruce pointed out, the first three words of this verse may be
translated in either of two ways, thus: "Wherefore he (i.e., God) saith, or Wherefore it (i.e.,
Scripture) saith." F18 Since it is clear that the Scriptures do not say what Paul wrote here, the
conclusion is reasonable that the first of these renditions is the correct one.

Led captivity captive ...

See discussion of "The Triumph Metaphor" under 2 Cor. 2:14 in my Commentary on 2 Corinthians.
Interpreting this as Paul's own Scripture, not a quotation, we shall look to this metaphor, which was
one of Paul's favorites, for the probable meaning here. Christ is represented as the mighty
conqueror, leading in his train of captives "captivity" itself, a personification of all of the bondage
which oppresses human life, such as "captivity to death," the imprisonment of our mortality, "the
captivity to sin" (2 Timothy 2:26), etc.

And gave gifts unto men ...

This is the part of the so-called quotation that is in no sense whatever "a quotation." Referring this
passage to the Old Testament (Psalms 68:18) "reveals the picture of a victorious king ascending the
mountain of the Lord in triumphal procession, attended by a long train of captives, receiving tribute
from his new subjects." F19 The conquering Christ, however, is represented as distributing gifts to
men. The New Testament is the record of the rich and glorious nature of the gifts of Christ to those
who love him. His "unsearchable riches" are freely lavished upon his own. See my comments in Eph.
4:9 on "ascended."

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

Now this, he ascended ...

Taylor paraphrased this clause as meaning "As to this matter of ascension. F20 Paul in this verse made
an argument to the effect that the ascension of Christ proved that Christ had also descended to the
earth. His argument was not that any ascension proves a descent. If he meant such a thing as that,
it would not have been true. The ascension of Christians to be with the Lord in eternity does not
prove that they also descended, etc.

Misunderstanding of Paul's argument lies behind a remark like this: "That an ascent implies a descent
... strange and unconvincing as the argument appears to the modern reader, it is pure midrash!" F21
Such a view is only blindness to the glory of one of the great New Testament texts. Paul did not
argue that "an ascension implies a descent"; any child would know better than that, and Paul was no
intellectual child. What then was his argument?
Paul, along with the whole New Testament church, believed in the pre-existence of Christ with God,
before the world was, worshiping him as Lord, Saviour, King, Creator of the universe, Sustainer of
the universe, or as Paul himself titled him, King of kings and Lord of lords (1 Timothy 6:15). Now,
when it is declared of Jesus Christ the Lord that he ascended, the inescapable and necessary
deduction is imperative: that he also descended! How otherwise could a member of the Godhead
ascend? How could the Holy One, with God in the beginning, "the same was God"; how could he have
ascended without first descending? This verse, therefore, far from being "pure midrash," is one of
the most eloquent passages in the New Testament touching upon the glorious Christian doctrine of
the Ascension of Jesus Christ and of his pre-existence from all eternity with the Father.

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

See under Eph. 4:9 for the thrust of Paul's argument. These words counteract any thought that by
his ascension to heaven Christ thereby, in any sense, deserted the earth. On the contrary, he fills
the entire universe. As Barclay expressed it, "The ascension of Christ meant not a Christ-deserted,
but a Christ-filled world." F22 The manner of Christ's "filling" all things, of course, is not in a physical
sense. It is his all-pervading power and sovereign authority; it is his omniscience and universal
presence in all places simultaneously - these are the qualities of our Lord in view here (see Matthew
18:20).

Verse 11
And he gave some to be apostles; and some, prophets; and some, evangelists; and some pastors
and teachers.

This is a characteristic Pauline insertion, prompted by his mention a moment earlier of Christ "filling
all things," which of necessity meant that he filled the church. How did Christ do such a thing? He
did it in the manner in view here, through the faithful preaching of men in all generations who
would declare the saving message.

As Bruce observed, there are two pairs of offices in view here: (1) apostles and prophets, and (2)
evangelists and pastor-teachers. F23 The first pair were effective in the founding of the church, and
the second pair are required in all generations. The omission of "some" before "teachers" indicates
that the meaning is teaching-pastors, or pastor-teachers. The failure of some to see that the word
"pastor" is a New Testament synonym for "elder" or "bishop" has led to some rather fanciful
comments, such as:

The fact that neither bishops nor elders are mentioned is an indication that we are still some
distance removed from the developed organization that we find around the turn of the first century.
F24

All kinds of scholarly misconceptions are evident in a remark like the above. The "organization" of
the Lord's church did not "develop" but was given from the very first. Paul ordained elders among
the churches established on his first missionary tour (Acts 14:23). In fact, the verse before us says:
"He gave," that is, the Lord gave the offices mentioned, including that of elder or bishop, called
here pastor-teachers.
Verses 12, 13
For the perfecting of the saints, unto the work of ministering, unto the building up of the body
of Christ; till we all attain unto the unity of the faith, and of the knowledge of the Son of God,
unto a full-grown man, unto the measure of the stature of the fullness of Christ.

In these verses is set forth the purpose of the Lord in the sending forth of apostles, prophets,
evangelists and elders, mentioned in the preceding verse, that purpose being the building up of the
body of Christ, which is the church. But the passage goes dramatically beyond that. It is not
apostles, etc., alone who are to do the ministering in the Lord's church. "Perfecting of the saints
unto the work of ministering" means that:

Not only those called apostles, prophets, evangelists and pastor-teachers, but the entire church
should be engaged in spiritual labor. The universal priesthood of believers is stressed here. F25

Another very important thing in this passage regards the rendition of Eph. 4:13b. The KJV has "unto
a perfect man" where the English Revised Version (1885) has "unto a full-grown man." There can be
little doubt that the KJV is correct, because the measure of "the fullness of the stature of Christ,"
mentioned next, can be nothing if not absolute perfection. As Barclay said, "The aim of the church
for its members is nothing less than perfection." F26 It is true that the Greek word here may be
rendered full-grown, as in English Revised Version (1885); but it is also rendered perfect, in the
sense of being applicable to God himself (Matthew 5:48). F27 The meaning here has to be perfect; nor
is this an idle distinction. See article on "The Perfection of Christians" under Eph. 1:4.

Verses 14, 15
That we may be no longer children, tossed to and fro and carried about with every wind of
doctrine, by the slight of men, in craftiness, after the wiles of error; but speaking truth in love,
may grow up in all things into him, who is the head, even Christ.

There are two things which contribute to the seduction of Christians away from the holy faith. These
are: (1) the natural instability of many persons who are captivated by novelty, easily misled, swayed
by popular fashion, etc. As Barclay said of such people, "They are always under the influence of the
last person with whom they talked." F28 (2) Then there are the deceivers themselves, ruthless,
cunning, unprincipled sons of the devil who, while often appearing in sheep's clothing, are
nevertheless "ravening wolves." The language Paul used here makes any apology for the deceivers a
gratuitous endorsement of evil. Note:

Our translation is inadequate. The meaning is: "They make use of every shifting device to mislead"
(Weymouth). There are not only those around you who lead you astray but mean to do it (Moule).
They lay deliberate traps on purpose to guide you away from Christ whom they do not love F29

The greatest mistake that any Christian can make is to assume that teachers of error are sincere.
While true enough that some of them are, it is equally true that many are not.

Speaking the truth in love ...

The wholesome life of absolute integrity, truthfulness before all men, love toward all men - what
priceless gems of character are these; and where in all the wide, wide world may one look for a life
like that except in the humble and faithful service of the Son of God?

Verse 16
From whom all the body fitly framed and knit together through that which every joint supplieth,
according to the working in due measure of each several part, making the increase of the body
unto the building up of itself in love.

In this wonderful expression of the glory and beauty of the body of Christ, "Language cannot express
the full truth." F30 A moment before Paul spoke of Christ as "the head." He is also the whole body. He
is all in all.

It should also be noted here that "every joint" and "each several part" make it very clear that Paul
expected every member of the body of Christ to make its own contribution to the building up of the
whole.