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<p>Here the apostle proceeds to more particular exhortations. Two he enlarges upon in this chapter:—To unity an love, purity and holiness, which Christians should very much study. We do not <i>walk worthy of the vocation wherewith we are called</i> if we be not faithful friends to all Christians, and sworn enemies to all sin.</p>
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<p class="tab-1">This section contains the exhortation to mutual love, unity, and concord, with the proper means and motives to promote them. Nothing is pressed upon us more earnestly in the scriptures than this. Love is the law of Christ’s kingdom, the lesson of his school, the livery of his family. Observe,</p>
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<p class="tab-1">I. The means of unity: <i>Lowliness and meekness, long-suffering, and forbearing one another in love</i>, <a class="bibleref" title="Eph.4.2" href="/passage/?search=Eph.4.2">Eph. 4:2</a>. By lowliness we are to understand humility, entertaining mean thoughts of ourselves, which is opposed to pride. By <i>meekness</i>, that excellent disposition of soul which makes men unwilling to provoke others, and not easily to be provoked or offended with their infirmities; and it is opposed to angry resentments and peevishness. <i>Long-suffering</i> implies a patient bearing of injuries, without seeking revenge. <i>Forbearing one another in love</i> signifies bearing their infirmities out of a principle of love, and so as not to cease to love them on the account of these. The best Christians have need to bear one with another, and to make the best one of another, to provoke one another’s graces and not their passions. We find much in ourselves which it is hard to forgive ourselves; and therefore we must not think it much if we find that in others which we think hard to forgive them, and yet we must forgive them as we forgive ourselves. Now without these things unity cannot be preserved. The first step towards unity is humility; without this there will be no meekness, no patience, or forbearance; and without these no unity. Pride and passion break the peace, and make all the mischief. Humility and meekness restore the peace, and keep it. <i>Only by pride comes contention</i>; only by humility comes love. The more lowly-mindedness the more like-mindedness. We do not walk worthy of the vocation wherewith we are called if we be not meek and lowly of heart: for he by whom we are called, he to whom we are called, was eminent for meekness and lowliness of heart, and has commanded us therein to learn of him.</p>
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<p class="tab-1">II. The nature of that unity which the apostle prescribes: it is <i>the unity of the Spirit</i>, <a class="bibleref" title="Eph.4.3" href="/passage/?search=Eph.4.3">Eph. 4:3</a>. The seat of Christian unity is in the heart or spirit: it does not lie in one set of thoughts, nor in one form and mode of worship, but in one heart and one soul. This unity of heart and affection may be said to be of the Spirit of God; it is wrought by him, and is one of the fruits of the Spirit. This we should endeavour to keep. <i>Endeavouring</i> is a gospel word. We must do our utmost. If others will quarrel with us, we must take all possible care not to quarrel with them. If others will despise and hate us, we must not despise and hate them. <i>In the bond of peace</i>. Peace is a bond, as it unites persons, and makes them live friendly one with another. A peaceable disposition and conduct bind Christians together, whereas discord and quarrelling disband and disunite their hearts and affections. Many slender twigs, bound together, become strong. The bond of peace is the strength of society. Not that it can be imagined that all good people, and all the members of societies, should be in every thing just of the same length, and the same sentiments, and the same judgment: buy the bond of peace unites them all together, with a <i>non obstante</i> to these. As in a bundle of rods, they may be of different lengths and different strength; but, when they are tied together by one bond, they are stronger than any, even than the thickest and strongest was of itself.</p>
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<p class="tab-1">III. The motives proper to promote this Christian unity and concord. The apostle urges several, to persuade us thereto.</p>
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<p class="tab-1">1. Consider how many unities there are that are the joy and glory of our Christian profession. There should be one heart; for <i>there is one body, and one spirit</i>, <a class="bibleref" title="Eph.4.4" href="/passage/?search=Eph.4.4">Eph. 4:4</a>. Two hearts in one body would be monstrous. If there be but one body, all that belong to that body should have one heart. The Catholic church is one mystical body of Christ, and all good Christians make up but one body, incorporated by one charter, that of the gospel, animated by one Spirit, the same Holy Spirit who by his gifts and graces quickens, enlivens, and governs that body. If we belong to Christ, we are all actuated by one and the same Spirit, and therefore should be one. <i>Even as you are called in one hope of your calling</i>. Hope is here put for its object, the thing hoped for, the heavenly inheritance, to the hope of which we are called. All Christians are called to the same hope of eternal life. There is one Christ that they all hope in, and one heaven that they are all hoping for; and therefore they should be of one heart. <i>One Lord</i> (<a class="bibleref" title="Eph.4.5" href="/passage/?search=Eph.4.5">Eph. 4:5</a>), that is, Christ, the head of the church, to whom, by God’s appointment, all Christians are immediately subject. <i>One faith</i>, that is, the gospel, containing the doctrine of the Christian faith: or, it is the same grace of faith (faith in Christ) whereby all Christians are saved. <i>One baptism</i>, by which we profess our faith, being baptized in the name of the Father, Son, and Holy Ghost; and so the same sacramental covenant, whereby we engage ourselves to the Lord Christ. <i>One God and Father of all</i>, <a class="bibleref" title="Eph.4.6" href="/passage/?search=Eph.4.6">Eph. 4:6</a>. One God, who owns all the true members of the church for his children; for he is the Father of all such by special relation, as he is the Father of all men by creation: and he <i>is above all</i>, by his essence, and with respect to the glorious perfections of his nature, and as he has dominion over all creatures and especially over his church, <i>and through all</i>, by his providence upholding and governing them: <i>and in you all</i>, in all believers, in whom he dwells as in his holy temple, by his Spirit and special grace. If then there be so many <i>ones</i>, it is a pity but there should be one more—one heart, or one soul.</p>
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<p class="tab-1">2. Consider the variety of gifts that Christ has bestowed among Christians: <i>But unto every one of us is given grace according to the measure of the gift of Christ</i>. Though the members of Christ’s church agree in so many things, yet there are some things wherein they differ: but this should breed no difference of affection among them, since they are all derived from the same bountiful author and designed for the same great ends. Unto every one of us Christians is given grace, some gift of grace, in some kind or degree or other, for the mutual help of one another. Unto every one of us ministers is given grace; to some a greater measure of gifts, to others a less measure. The different gifts of Christ’s ministers proved a great occasion of contention among the first Christians: one was for Paul, and another for Apollos. The apostle shows that they had no reason to quarrel about them, but all the reason in the world to agree in the joint use of them, for common edification; because all was given <i>according to the measure of the gift of Christ</i>, in such a measure as seemed best to Christ to bestow upon every one. Observe, All the ministers, and all the members of Christ, owe all the gifts and graces that they are possessed of to him; and this is a good reason why we should love one another, <i>because to every one of us is given grace</i>. All to whom Christ has given grace, and on whom he has bestowed his gifts (though they are of different sizes, different names, and different sentiments, yet), <i>ought to love one another</i>. The apostle takes this occasion to specify some of the gifts which Christ bestowed. And that they were bestowed by Christ he makes appear by those words of David wherein he foretold this concerning him (<a class="bibleref" title="Ps.68.18" href="/passage/?search=Ps.68.18">Ps. 68:18</a>), <i>Wherefore he saith</i> (<a class="bibleref" title="Eph.4.8" href="/passage/?search=Eph.4.8">Eph. 4:8</a>), that is, the Psalmist saith, <i>When he ascended up on high, he led captivity captive, and gave gifts unto men</i>. David prophesied of the ascension of Christ; and the apostle descants upon it here, and in the <a class="bibleref" title="Eph.4.9-Eph.4.11" href="/passage/?search=Eph.4.9-Eph.4.11">Eph. 4:9-11</a>. <i>When he ascended up on high</i>. We may understand the apostle both of the place into which he ascended in his human nature, that is, the highest heavens, and particularly of the state to which he was advanced, he being then highly exalted, and eminently glorified, by his Father. Let us set ourselves to think of the ascension of Jesus Christ: that our blessed Redeemer, having risen from the dead, in gone to heaven, where he sits at the right hand of the Majesty on high, which completed the proof of his being the Son of God. As great conquerors, when they rode in their triumphal chariots, used to be attended with the most illustrious of their captives led in chains, and were wont to scatter their largesses and bounty among the soldiers and other spectators of their triumphs, so Christ, when he ascended into heaven, as a triumphant conqueror, <i>led captivity captive</i>. It is a phrase used in the Old Testament to signify a conquest over enemies, especially over such as formerly had led others captive; see <a class="bibleref" title="Judg.5.12" href="/passage/?search=Judg.5.12">Jdg. 5:12</a>. Captivity is here put for captives, and signifies all our spiritual enemies, who brought us into captivity before. He conquered those who had conquered us; such as sin, the devil, and death. Indeed, he triumphed over these <i>on the cross</i>; but the triumph was completed at his ascension, when he became Lord over all, and had the keys of death and hades put into his hands. <i>And he gave gifts unto men</i>: in the psalm it is, <i>He received gifts for men</i>. He received for them, that he might give to them, a large measure of gifts and graces; particularly, he enriched his disciples with the gift of the Holy Ghost. The apostle, thus speaking of the ascension of Christ, takes notice that he <i>descended first</i>, <a class="bibleref" title="Eph.4.9" href="/passage/?search=Eph.4.9">Eph. 4:9</a>. As much as if he had said, “When David speaks of Christ’s ascension, he intimates the knowledge he had of Christ’s humiliation on earth; for, when it is said that he ascended, this implies that he first descended: for what is it but a proof or demonstration of his having done so?” <i>Into the lower parts of the earth</i>; this may refer either to his incarnation, according to that of David, <a class="bibleref" title="Ps.139.15" href="/passage/?search=Ps.139.15">Ps. 139:15</a>; <i>My substance was not hidden from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth</i>; or, to his burial, according to that of <a class="bibleref" title="Ps.63.9" href="/passage/?search=Ps.63.9">Ps. 63:9</a>; <i>Those that seek my soul to destroy it shall go into the lower parts of the earth</i>. He calls his death (say some of the fathers) <i>his descent into the lower parts of the earth</i>. He descended to the earth in his incarnation. He descended into the earth in his burial. <i>As Jonas was three days and three nights in the whale’s belly, so was the Son of man in the heart of the earth. He that descended is the same also that ascended up far above all heavens</i> (<a class="bibleref" title="Eph.4.10" href="/passage/?search=Eph.4.10">Eph. 4:10</a>), far above the airy and starry (which are the visible) heavens, into the heaven of heavens; <i>that he might fill all things</i>, all the members of his church, with gifts and graces suitable to their several conditions and stations. Observe, Our Lord humbled himself first, and then he was exalted. He descended first, and then ascended. The apostle next tells us what were Christ’s gifts at his ascension: <i>He gave some apostles</i>, etc., <a class="bibleref" title="Eph.4.11" href="/passage/?search=Eph.4.11">Eph. 4:11</a>. Indeed he sent forth some of these before his ascension, <a class="bibleref" title="Matt.10.1-Matt.10.5" href="/passage/?search=Matt.10.1-Matt.10.5">Matt. 10:1-5</a>. But one was then added, <a class="bibleref" title="Acts.1.26" href="/passage/?search=Acts.1.26">Acts 1:26</a>. And all of them were more solemnly installed, and publicly confirmed, in their office, by his visibly pouring forth the Holy Ghost in an extraordinary manner and measure upon them. Note, The great gift that Christ gave to the church at his ascension was that of the ministry of peace and reconciliation. The gift of the ministry is the fruit of Christ’s ascension. And ministers have their various gifts, which are all given them by the Lord Jesus. The officers which Christ gave to his church were of two sorts—<i>extraordinary</i> ones advanced to a higher office in the church: such were <i>apostles, prophets</i>, and <i>evangelists</i>. The apostles were chief. These Christ immediately called, furnished them with extraordinary gifts and the power of working miracles, and with infallibility in delivering his truth; and, they having been the witnesses of his miracles and doctrine, he sent them forth to spread the gospel and to plant and govern churches. The prophets seem to have been such as expounded the writings of the Old Testament, and foretold things to come. The evangelists were ordained persons (<a class="bibleref" title="2Tim.1.6" href="/passage/?search=2Tim.1.6">2 Tim. 1:6</a>), whom the apostles took for their companions in travel (<a class="bibleref" title="Gal.2.1" href="/passage/?search=Gal.2.1">Gal. 2:1</a>), and sent them out to settle and establish such churches as the apostles themselves had planted (<a class="bibleref" title="Acts.19.22" href="/passage/?search=Acts.19.22">Acts 19:22</a>), and, not being fixed to any particular place, they were to continue till recalled, <a class="bibleref" title="2Tim.4.9" href="/passage/?search=2Tim.4.9">2 Tim. 4:9</a>. And then there are <i>ordinary</i> ministers, employed in a lower and narrower sphere; as <i>pastors</i> and <i>teachers</i>. Some take these two names to signify one office, implying the duties of ruling and teaching belonging to it. Others think they design two distinct offices, both ordinary, and of standing use in the church; and then pastors are such as are fixed at the head of particular churches, with design to guide, instruct, and feed them in the manner appointed by Christ; and they are frequently called bishops and elders: and the teachers were those whose work it was also to preach the gospel and to instruct the people by way of exhortation. We see here that it is Christ’s prerogative to appoint what officers and offices he pleases in his church. And how rich is the church, that had at first such a variety of officers and has still such a variety of gifts! How kind is Christ to his church! How careful of it and of its edification! When he ascended, he procured the gift of the Holy Ghost; and the gifts of the Holy Ghost are various: some have greater, others have less measures; but all for the good of the body, which brings us to the third argument,</p>
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<p class="tab-1">3. Which is taken from Christ’s great end and design in giving gifts unto men. The gifts of Christ were intended for the good of his church, and in order to advance his kingdom and interest among men. All these being designed for one common end is a good reason why all Christians should agree in brotherly love, and not envy one another’s gifts. All are <i>for the perfecting of the saints</i> (<a class="bibleref" title="Eph.4.12" href="/passage/?search=Eph.4.12">Eph. 4:12</a>); that is, according to the import of the original, to bring into an orderly spiritual state and frame those who had been as it were dislocated and disjointed by sin, and then to strengthen, confirm, and advance them therein, that so each, in his proper place and function, might contribute to the good of the whole.—<i>For the work of the ministry, or for the work of dispensation</i>; that is, that they might dispense the doctrines of the gospel, and successfully discharge the several parts of their ministerial function.—<i>For the edifying of the body of Christ</i>; that is, to build up the church, which is Christ’s mystical body, by an increase of their graces, and an addition of new members. All are designed to prepare us for heaven: <i>Till we all come</i>, etc., <a class="bibleref" title="Eph.4.13" href="/passage/?search=Eph.4.13">Eph. 4:13</a>. The gifts and offices (some of them) which have been spoken of are to continue in the church till the saints be perfected, which will not be <i>till they all come in the unity of the faith</i> (till all true believers meet together, by means of the same precious faith) <i>and of the knowledge of the Son of God</i>, by which we are to understand, not a bare speculative knowledge, or the acknowledging of Christ to be the Son of God and the great Mediator, but such as is attended with appropriation and affection, with all due honour, trust, and obedience.—<i>Unto a perfect man</i>, to our full growth of gifts and graces, free from those childish infirmities that we are subject to in the present world.—<i>Unto the measure of the stature of the fulness of Christ</i>, so as to be Christians of a full maturity and ripeness in all the graces derived from Christ’s fulness: or, according to the measure of that stature which is to make up the fulness of Christ, which is to complete his mystical body. Now we shall never come to the perfect man, till we come to the perfect world. There is a fulness in Christ, and a fulness to be derived from him; and a certain stature of that fulness, and a measure of that stature, are assigned in the counsel of God to every believer, and we never come to that measure till we come to heaven. God’s children, as long as they are in this world, are growing. Dr Lightfoot understands the apostle as speaking here of Jews and Gentiles knit in the unity of the faith and of the knowledge of the Son of God, so making a perfect man, and the measure of the stature of the fulness of Christ. The apostle further shows, in the <a class="bibleref" title="Eph.4.14-Eph.4.16" href="/passage/?search=Eph.4.14-Eph.4.16">Eph. 4:14-16</a>, what was God’s design in his sacred institutions, and what effect they ought to have upon us. As, (1.) <i>That we henceforth be no more children</i>, etc. (<a class="bibleref" title="Eph.4.14" href="/passage/?search=Eph.4.14">Eph. 4:14</a>); that is, that we may be no longer children in knowledge, weak in the faith, and inconstant in our judgments, easily yielding to every temptation, readily complying with every one’s humour, and being at every one’s back. Children are easily imposed upon. We must take care of this, and of being <i>tossed to and fro</i>, like ships without ballast, <i>and carried about</i>, like clouds in the air, with such doctrines as have no truth nor solidity in them, but nevertheless spread themselves far and wide, and are therefore compared to wind. <i>By the sleight of men</i>; this is a metaphor taken from gamesters, and signifies the mischievous subtlety of seducers: <i>and cunning craftiness</i>, by which is meant their skilfulness in finding ways to seduce and deceive; for it follows, <i>whereby they lie in wait to deceive</i>, as in an ambush, in order to circumvent the weak, and draw them from the truth. Note, Those must be very wicked and ungodly men who set themselves to seduce and deceive others into false doctrines and errors. The apostle describes them here as base men, using a great deal of devilish art and cunning, in order thereunto. The best method we can take to fortify ourselves against such is to study the sacred oracles, and to pray for the illumination and grace of the Spirit of Christ, that we may know the truth as it is in Jesus, and be established in it. (2.) That we should <i>speak the truth in love</i> (<a class="bibleref" title="Eph.4.15" href="/passage/?search=Eph.4.15">Eph. 4:15</a>), or follow the truth in love, or be sincere in love to our fellow-christians. While we adhere to the doctrine of Christ, which is the truth, we should live in love one with another. Love is an excellent thing; but we must be careful to preserve truth together with it. Truth is an excellent thing; yet it is requisite that we speak it in love, and not in contention. These two should go together—truth and peace. (3.) That we should <i>grow up into Christ in all things</i>. Into Christ, so as to be more deeply rooted in him. In all things; in knowledge, love, faith, and all the parts of the new man. We should grow up towards maturity, which is opposed to being children. Those are improving Christians who grow up into Christ. The more we grow into an acquaintance with Christ, faith in him, love to him, dependence upon him, the more we shall flourish in every grace. He is the head; and we should thus grow, that we may thereby honour our head. The Christian’s growth tends to the glory of Christ. (4.) We should be assisting and helpful one to another, as members of the same body, <a class="bibleref" title="Eph.4.16" href="/passage/?search=Eph.4.16">Eph. 4:16</a>. Here the apostle makes a comparison between the natural body and Christ’s mystical body, that body of which Christ is the head: and he observes that as there must be communion and mutual communications of the members of the body among themselves, in order to their growth and improvement, so there must be mutual love and unity, together with the proper fruits of these, among Christians, in order to their spiritual improvement and growth in grace. <i>From whom</i>, says he (that is, from Christ their head, who conveys influence and nourishment to every particular member), <i>the whole body of Christians, fitly joined together and compacted</i> (being orderly and firmly united among themselves, every one in his proper place and station), <i>by that which every joint supplies</i> (by the assistance which every one of the parts, thus united, gives to the whole, or by the Spirit, faith, love, sacraments, etc., which, like the veins and arteries in the body, serve to unite Christians to Christ their head, and to one another as fellow-members), <i>according to the effectual working in the measure of every part</i> (that is, say some, according to the power which the Holy Ghost exerts to make God’s appointed means effectual for this great end, in such a measure as Christ judges to be sufficient and proper for every member, according to its respective place and office in the body; or, as others, according to the power of Christ, who, as head, influences and enlivens every member; or, according to the effectual working of every member, in communicating to others of what it has received, nourishment is conveyed to all in their proportions, and according to the state and exigence of every part) <i>makes increase of the body</i>, such an increase as is convenient for the body. Observe, Particular Christians receive their gifts and graces from Christ for the sake and benefit of the whole body. <i>Unto the edifying of itself in love</i>. We may understand this two ways:—Either that all the members of the church may attain a greater measure of love to Christ and to one another; or that they are moved to act in the manner mentioned from love to Christ and to one another. Observe, Mutual love among Christians is a great friend to spiritual growth: it is in love that the body edifies itself; whereas <i>a kingdom divided against itself cannot stand</i>.</p>
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