Now after knowing our position in the Head (we in Christ), and our privileges as member of His body (Christ in us), we have the practical working out of this, that our service and influence may be to the saved and lost, because of what God has done for us through Christ.

I. Their Walk Among Themselves, 4:1-16

The Apostle realizes the importance of right relationship in the Body in order that the right influence may go out from this society to the world, which ought to be won to Christ. The Early Church, from Pentecost on, was united under the leadership of the Holy Spirit and without any of the present external helps in which much confidence is placed, and it marched forward against every obstacle and was able to overcome because of this unity of purpose and leadership. This is what the Apostle Paul means to teach us is necessary if the Church is to exercise her rightful place and power in the world.

1. WALK WORTHY OF THE CALLING, 4:1-3

Ver. 1. I therefore, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called.

The Apostle has just closed the former chapter with a prayer that the Church might be able to comprehend the purposes of God revealed in the age of grace. In the opening of the third chapter Paul represents himself as a prisoner for the Lord Jesus Christ, and here opens this paragraph, where he discusses the state of the Christian, with the same thought. The Apostle is willing to suffer as Christ suffered, even go to prison to show to the world what is the true enjoyment for those who are really in Christ Jesus. He is willing to be known as a prisoner of the Lord. How did he become a prisoner? It was by standing out boldly before the world and before the Roman government for the One whom the Jewish Church, by the permission of the world, had put to death.

The Christian is to walk worthily. He is to do so because of His calling. This is the practical side of the Christian life, to show by our walk and conduct that we have received a right relationship to Jesus Christ by faith, and have the privilege of manifesting this before men. The Apostle, by going to prison, is manifesting the incarnation of Christ by his walk and conduct. It was in the Lord that he wore this heavy chain brought upon him in Christ's service and borne joyfully for Christ's sake. The tone of the Apostle's letter at this time shows that he was sensible of the increased consideration which the affliction of the last few years had given to him in the eyes of the Church.

The Apostle is speaking here about God's part in our relation to Him. The calling here is the same as presented in the first chapter (1:18). Jesus Christ, as the Head of the Church, was called before the foundation of the world and when He was called, the members who make up His Body were called; when He died, the members died; when He rose, the members of His Body rose; when He ascended, we who are in Him ascended and have our position in Him and are now seated with Him in the Heavenlies. In the Apostle's prayer he asks God that the members of His Body may know the hope of his calling. If we know the hope of His calling, we are not so much concerned about our calling as the calling of our Head by which we establish the fact of our calling.

We should expect these exhortations to unity from what we have learned in the previous chapter. Unity in the Church, brought about by constant persecution from the world and even from the professing Jewish Church, is a unity altogether different from that established at a time when persons are indifferent in their belief.

Ver. 2. With all lowliness (humility) and meekness, with longsuffering, forbearing one another in love.

Christ Himself, who is the Head of the Church, was lowly in heart. He had descended from Divine heights and knew the immeasurable distance between God's infinite greatness and the limitations of human life. In taking the form of a servant He had also taken the spirit of a servant. He had come, not to do His own will, or to seek His own glory, but to do the will of God and to seek the glory of God. Now having taken upon Himself the form of man, He became absolutely dependent upon God, and His lowliness and humility of heart are the result of the consciousness of dependence on God, and of the vision of God's majesty.

Now how about ourselves? Our lowliness and humility are dependent upon the consciousness of sin. We are expressly commanded to forbear one another in love. There was great hate between the Jew and Gentile and now since the Body of Christ was formed by Jews and Gentiles, this exhortation was very necessary that enmity manifested by these people in their unregenerated state might not again show itself, but love, since the middle wall or partition is gone and they are made as One New Creation in Christ.

The Apostle is addressing both Jew and Gentile as members of the Body of Christ. These people had received a common blessing and each was bound to express relationship and love. The Jew must not look down upon the Gentile who had been so long an alien, and the Gentile must not retort upon the Jew, who had slain the Lord of glory. In order to prevent any controversy they must exercise humility, they must be long-suffering, patient and self-possessed under injustice. The real motive back of all this, the Apostle says, is love. Love is the sum and essence of all that promotes Christian unity.

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

The Spirit dwelling within the Church (2:22) creates a oneness of feeling among all true members of the Church, because He animates each, and they become one with Him.

The Church is one; that is, the members of Christ become One New Man and thus express unity.

When Paul wrote letters to the individual congregations, each separate church had authority over its own order, made its own discipline, elected its own bishops and organized its own worship. There was no federation of these individual churches under any ecclesiastical authority. That is, their unity was not constituted by an external organization, and the only unity which they possessed was the unity of the Spirit. It was by their common possession of the Spirit of God that this unity could be formed.

The middle wall that kept Jew and Gentile apart was broken down and unity existed which was formed through a new creation under the leadership of the Holy Spirit. The different members of the Body of Christ, dwelling in these local organizations, were forming a family for God. There was the manifestation of unity by the Holy Spirit. They were building upon the foundation of Christ and thus uniting in forming the habitation of God in the Spirit.

“In the bond of peace.”� Peace is indeed itself a condition corresponding alike with unity and love in the spiritual life and for the Church. First peace with God, then peace from God, and then peace of heart which is undisturbed by assaults, temptations, and ills of the world. Hence love is the bond that cherisheth peace in the Church. In the first three verses we have presented the temple in which the unity of the Church is to be maintained. Now in the next three verses (4-6) we have the basis upon which this unity rests (2: 20).

QUESTIONS

• Why say “therefore”� in the first verse?

• Why should a prisoner entreat those not prisoners to walk worthy?

• What calling is referred to in Ver. 1?

• How can unity be manifested between Jewish and Gentile Christians?

2. UNITY OF THE BODY ITSELF, 4:4-6

There are seven elements of unity enumerated by the Apostle: One body, one Spirit, one hope, one Lord, one faith, one baptism, and one God and Father of all. They form a chain stretching from the Church on earth to the throne, and ending with one God and Father of all. They resolve themselves into three, featuring the names of the Divine Trinity: the Spirit, the Lord, and the Father. The Spirit and the Lord are each connected by two kindred elements, while the One God and Father “is over all (His sovereign power), and through all (pervasive actions), and in all (His imminent presence).”�

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

There is one body—the mystical body of Christ, the Christian Church. The believers in Jesus Christ were so united in the Early Church that there was a marked difference between them and the world. That distinction became less visible in different periods of Church history. This marked difference between the Church and the world is now much less visible than in the period in which Paul lived. This is due, in a large measure, to the efforts made to unify creeds in a way not in harmony with the Scriptures. The only way by which unity, influence, and power can be obtained in the Christian Church is alone through the standardization of the Word of God. There is a religious belief transferred from one person to another than brings about this division which is not supported by the standard given to us by God in His Word. The nearer we get to the essentials of the truth and to the experiences of living Christian men, who are directed by the Word of God and guided by the Holy Spirit to obey the Word of eternal truth, the more we realize the existence of one body in the different church organizations. The Spirit of God dwells in the Church, which is the Body of Christ, through which unity (this one great blessed hope which is expressed by all true members of the Body) is manifested (Phil. 2:5).

“In the one hope of your calling.”� When they received their calling, they all alike, whatever was their nationality, were called in one and the same hope of eternal life. Let the Spirit which dwells in man depart, and the body becomes a corpse; so with the Body of Christ, and its members in particular. The question is, “Am I an integral living part of the church, quickened by that one Spirit?”� The child of God seeks out his brethren, like is drawn to like, bone to bone, and sinew to sinew in the building up of the risen Body. Nothing holds people together like work and hope. The Church of Christ is a society for the abolition of sin and death, but not through education, reformation, or civilization. This must be brought about through regeneration. We look for a new Heaven and a new earth, wherein dwelleth righteousness, while in this one Body, this new Creation, there is this one Spirit dwelling within us. It is one Lord who reigns over us.

Ver. 5. One Lord, one faith, one baptism.

We have one hope for which to work and we have one faith by which to live. The Lord is the center of centers, the Lord in the midst of the throne, the Christ in the midst of the ages; united with Christ we are at unity with God and members of one united family. Now it is in this one Lord that we find unity. We cannot make ourselves the center, but Christ. Many men value Christ for what they can get from Him for themselves. We must yield to Him for what He is.

There is a subtle self-seeking and self-pleasing among the professing Christians to-day, and from this springs the disloyalty, the wanting of affection for the Church, the indifference among Christians, which accounts, in a large measure, for the indifference to the Word of Truth. Now Christ's leadership over us for life and death is signified by our baptism in His name. There is one Lord, one faith, one baptism. The same rites and the same forms, admit each and all into the Church, being the seal of the faith possessed in common by all in Him; a public demonstration that we have passed out of the old into the new. Christian baptism is no private transaction. It attests no secret passing between the soul and the Saviour, “for in one Spirit we were all baptized into one body whether Jew or Greek, whether bond or free, and we were all made to drink of one Spirit”� (1 Cor. 12:13).

Our baptism is the sign of the common faith and hope through which we have accepted Christ's death as our death, and in our burial by baptism we bind ourselves to Him and to His Church. Christ said before He ascended, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and lo, I am with you always even unto the end of the world”� (Matt. 28:19-20).

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

The Apostle, discussing the great need of unity, here presents the different motives for it. If the simple teaching of the Scriptures is obeyed as presented here and in the sixth chapter of Romans, the members forming this Body of Christ will express this with great conviction, conscious that they are acting under the builder of the Church who is the one Lord, one God and Father of all. Belonging to this one body, being in possession of this one Spirit, and realizing this one hope, through faith in Him and under His command of death and burial, we worship together one God and Father of all, who is over all. We cannot worship one God for the Jews and another God for the Gentiles, but we can worship one God whether Jew or Gentile. God was the Father, even when we were alienated from Him; now much more when we are reconciled through the death of His Son.

Here God is a sovereign power. He is over us all. He is the supreme ruler, and He has made it possible by our being members of this one Body to form a habitation for Himself. Think of His plan in which the Holy Spirit presents Him with life and power which precedes everything material and we know that He is omnipresent, all powerful, yet at the same time He is dwelling in all of us. We need not go far to seek Him. If we believe in Him we are ourselves His Temple.

QUESTIONS

• Name the seven elements of unity enumerated by Saint Paul.

• What is the meaning of one body?

• Show how unity may be maintained by what Paul teaches in Vers. 4-6.

3. THE DIVERSITY OF GIFTS TO THE BODY, 4:7-11

Paul has spoken about forming the united Body of Christ. The members have one and the same Body, one and the same Spirit, one and the same hope, one and the same Lord, one and the same faith, one and the same baptism, one and the same God. But the Apostle says, this is not all that is necessary. They have one and the same administration of the Spirit, a possession which differs in character from the rest. All belong to the body, all have their share of the Spirit, but all have not the function of administering the Spirit alike. This was given to individual recipients according as Christ chose to bestow.

Ver. 7. But unto each one of us was the grace (favor) given according to the measure of the gift of Christ.

The great gift of God in Himself is manifold in its distribution. Now each member of the Body of Christ has its own function. The grace was given that we may each do our part toward building up the Body of Christ. Our functions are measured and determined by the light and power we receive from Christ for discharging them. God dispenses His wisdom, so Christ His gifts, according to His plan (3:11). The purpose of the ages, God's great plan for mankind, determines the measure of the gift of Christ. In order to illustrate this, the Apostle brings into evidence the words of the Psalmist (68:18).

Ver. 8. Wherefore He saith, When He ascended on high, He led captivity captive (led a multitude of captives) and gave gifts unto men.

It is well to understand the occasion of this old Hebrew Psalm. It celebrates Jehovah's entrance into Zion. This verse records one of the crowning events in Israel's history, the capture of Zion from the rebellious Jebusites, and the Lord descended in person to His chosen ones to take His seat upon His holy hill.

David's going up here was to the Apostle's mind a picture of the ascension of the Lord. David rose from the depth of humility to a high dominion. His exaltation brought blessings and enrichment to His people and the spoils that he had taken from the enemy went to build God's house among rebellious men. In this the Apostle discloses the deeper import in his time of the Word of the ancient Scriptures. Here Paul takes the liberty of putting his own interpretation on these words. Here we have the threefold measure of Christ: First, they are the gifts of the ascended Saviour; second, they are bestowed from the fruits of His victory; third, they are gifts to all who form the Body of Christ. He has, so He gives; as He has given, so He will give, until we are filled unto all the fulness of God.

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

We have Christ exalted and seated in the Heavenlies. He has been victorious. He is about to bestow gifts unto the members who make up His Body, who represent Him here on earth.

Ver. 10. He that descended is the same also that ascended far above all the Heavens, that He might fill all things.

He is Lord of angels, but still more of men; Lord of the living and of the dead. From the depths of the grace to the highest heavens His mastership extends. Our security is in Christ. We can estimate in a sense the gifts that are ours through Christ because we derive this from His conquests already made—Jesus leading forth the multitude of captives. By a word Jesus addressed Saul at the highest point of his enmity and changed him from a Pharisee to an Apostle of the Gentiles, and from the destroyer to the wise master builder of His Church.

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

Paul begins with those occupying the most responsible position in the Church and concludes by naming persons who receive gifts, but not of the same rank. Christ is bestowing gifts upon His Church. The persons upon whom He has bestowed gifts are not all included in this verse; some martyrs, some missionaries, some church rulers, some poets, some leaders of philanthropy and helpers of the poor, all are given for the same end. The Apostle does not promise to enumerate all the graces of the ministry. The first three in order: the prophets, apostles and evangelists, have for their general mission to serve the entire Body; the last two, pastors and teachers, have charge of local and congregational affairs. Many are the marvelous gifts bestowed in the Apostolic ministry. What a gift to the Christian community was Paul himself. He was a chosen vessel unto men. Many names could be mentioned of those who labored in the Church in different periods of her history upon whom were bestowed by Christ gifts for service.

QUESTIONS

• Who bestowed the grace referred to in Ver. 7?

• On what condition is it held by the different members?

• What was Paul's purpose in quoting from the Psalms?

• Give the teaching of the Scriptures in the Psalms from which this was taken.

• Who is to fill all things?

• Tell the mission of each officer named here.

4. THE PURPOSE OF THE GIFTS BESTOWED BY CHRIST, 4:12-16

The Apostle has enjoined upon all members of the Body of Christ to walk worthy of their calling and then emphasizes the need of unity in the Church. In order to understand more fully the need of this unity, in the former paragraph we learn that Christ Himself is the giver of gifts to individual members of the Church for a specific purpose. This specific purpose is clearly stated in the paragraph we are now studying.

Ver. 12. For the perfecting of the saints, unto the work of ministering, unto the building up of the body of Christ.

The Apostle emphasizes the fact that there is need of Christian growth. He tells us that these gifts that are bestowed upon individuals are for the perfecting of the saints. This need is keenly realized by those who know what God sets forth in His Word. There is perhaps no greater imperfection expressed in any calling as that in the professing church, and this perfection referred to by the Apostle can only be obtained through the right relationship of the officers of the Church, and a proper knowledge of God's Word. This requires the deepening of our Spiritual life through God's Word and prayer, that the Body of the Lord Jesus Christ might be edified.

The apostles were called by Christ. They had the gifts to teach and to enforce that teaching by the working of miracles. They had been with Christ. They heard him teach, and saw the manifestation of His power, knew of His death and resurrection, heard Him speak and saw Him at different times during the forty days between the resurrection and the ascension.

The prophets shared with the Apostles in the revelation of the mystery of the Holy Spirit and it was their special task to expound this mystery to such as had been converted by apostolic teachings. The result was that they edified and comforted believers, and converted unbelievers to the truth of Christ and the Scripture. The grace administered to evangelists was such that they had the power of convincing men of their sin until they cried unto Christ for deliverance. Their mission was to preach. They preached Christ crucified and took the good news from city to city. Timothy was also known to be an evangelist.

Pastors and teachers had the mission of Spiritual edification. The four-fold grace of the Holy Spirit given to men by Christ, administered by the apostles, prophets, pastors and teachers, was not bestowed upon all Christians alike, but only upon those whom God willed.

The Body of Christ is now in need of faithful men who “contend earnestly for the faith once delivered unto the saints.”� If all the officers of the Church, ministers, and teachers could realize in all their service that it was for the perfecting of the Body, and that this could only come through loyalty to the Word of truth, then there would be greater sacrifice and consecration to the Master's service.

Ver. 13. 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 fulness of Christ.

This unity of faith in the Lord Jesus Christ is the same as expressed in Ver. 5. The Church of God has something definite and positive to accomplish. The gifts enumerated in the former verse, bestowed upon members of the Body of Christ, are to bring about a cooperative efficiency and to further its general growth. The purpose of these endowments sets a limit to their use. Christ just gave Apostles, prophets, and others the positions enumerated here, till we all arrive at our perfect manhood, and reach the stature of His fulness. Such no doubt is the connection of Ver. 13, with the context just preceding. The Christian ministry makes itself superfluous when it attempts to raise men beyond its need.

Knowledge and prophesying, evangelism and teaching will one day cease. This work will be done, but not until the unity of faith and the perfecting of the saints is accomplished. The work of Christ's servants can have no grander aim, no further goal beyond this. Here is the real mission of every one that is called by our Captain, the Head of the Church. There are many of these officials in the different churches .giving more time and means in leading the followers of the lowly Lamb of God into commercialism and industrial pursuits, instead of concentrating upon the things presented to us by the Head of the Church through the Holy Spirit in this church Book given to us for our training, “unto the unity of faith and the perfecting of the saints.”�

Let every student of this text-book ask himself this question, “How much of my time and means am I using to promote, increase, and unify the Body of the Lord Jesus Christ? Am I obtaining a fuller knowledge of the Son of God and using every possible means to help others obtain the same knowledge ?”�

This definite work of Christ given for His Church to accomplish can only be secured through the guidance of the Holy Spirit. This unity can be maintained by persons who are in possession of these gifts, by the persons realizing that these gifts are from Christ, that they must be used for Christ, and for the purpose for which they were given. If this be followed, then there will be no jealousy existing between members who have not the same responsible gifts bestowed upon them. If those in possession of these gifts do their utmost in performing the things stated here, then the work of the Church will be progressing rapidly and all the lay members will begin to realize more fully the mission that each is to perform in this great work of building the Body of Christ. Now it is in vain to accomplish the thing that Christ mentions here through any other way.

Ver. 14. That we may be no longer children, tossed to and fro and carried about with every wind of doctrine, by the sleight of men, in craftiness, after the wiles of error.

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