Ephesians 4 begins the proper exhortatory portion, and here, first of all, urges a walk in view of such a calling as is ours, diligently keeping the unity of the Spirit in the bond of peace. Then the diversities are brought before us. “I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love.” The very truth which, learned and enjoyed in the Holy Spirit, conduces to all lowliness and meekness, as it calls for mutual forbearance in love, flesh would abuse to all pride and vain-gloriousness, to high-minded contempt of others, and bitter self-confidence. Than these nothing less becomes those so blessed. Oh that we might have grace to walk in communion with such grace! But if we are to walk thus, let us not forget the prayer for the state of our hearts which precedes these exhortations. Knowledge of standing, and a state answering to Christ’s love, are the basis of a walk worthy of our calling. “The unity of the Spirit” seems to be the general name for that great fact which is now established—that unity of which Christ is the chief, and to which we all belong. The Apostle treats it as our business diligently to observe it. It is impossible for flesh to be true to it. This is as it should be. An easy path could not be divine, as men and things are on earth. We need, but we have, the Holy Spirit who is surely all-sufficient, if looked to. It is impossible to exaggerate the snares and difficulties of Christendom.
But what are difficulties to the Spirit of God? This is the great want—simple, genuine faith in the Holy Spirit. He is equal to all, and would have us count on His presence and power answering to the name of Christ. What has all the confusion of men to do with the glorious reality that God has established—His unity, of which we all form part by the power of His Spirit?
What does it matter about times, persons, or circumstances, if the Spirit abide to enable us, according to Scripture, diligently to keep His own unity? Numbers are of small account here. The Lord might be where there are only two gathered together unto His name. If but two acted accordingly, they ought to be and would be an expression of the unity of the Spirit. What is the value of any other unity? It can never rise above its human source. Evidently also, it is no essential matter for present practice of faithfulness, whether few or many see and feel it: this is a question for God’s will, who will act for His own glory, whether by many or by few. Let this then rest in His hands. Be it our part with diligence (for this is needed) “to keep the unity of the Spirit in the bond of peace.”
Then we hear the particulars, and in a very orderly manner “There is one body, and one Spirit, even as ye are called in one hope of your calling.” This verse states the intrinsic unity that never passes away, beginning with the fact of “one body”; then the efficient power, one Spirit; and lastly the cause of it all in the calling of grace. Nothing touches these.
In the next verse we have that which has been justly designated the unity of profession, where all things may come in to mar. Hence it is said, “One Lord,” which is precisely that which is owned in the common creed of Christendom. And as there is one Lord, so “one faith.” It is neither “faith” nor “the faith.” That is, it may not be sincere, nor even doctrinally the truth that is held; but we hear of “one faith” in contrast with Judaism on one hand, and with Paganism on the other. Hence “one baptism” follows, which the context shows to be the plain initiatory rite of Christian profession, and nothing else. In the verse before the Apostle had spoken of the “one Spirit,” and hence it would be superfluous to introduce the statement of His baptism here, even if the adjuncts did not exclude the idea.
Thus we have had, first of all, the great spiritual reality which is always true of Christians, and of none else. They, and only they, have “one Spirit” dwelling in them. They only have the “one hope of their calling.” But the moment you come to the “one Lord,” this city, yea every city in Christendom, is a witness to a wide-spread profession of His name. As He is outwardly called on, so there is everywhere the “one faith,” which does not mean (alas we know too well) saving faith necessarily, but the faith of Christendom; and accordingly “one baptism” is its mark, because thus they are put on or take the ground of professing the one Lord and one faith.
Lastly, “one God and Father of all.” Here we come to what is universal. Each circle hitherto was getting larger and larger. First there was the true company that had divine life and the Spirit of God; secondly, the circle of profession very much more extensive; and thirdly remains the universal unity, which embraces not Christendom only, but all the creatures of God included under their one God and Father—whatever derived its being from God, the God that created all things, as we were told in Ephesians 3:99And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: (Ephesians 3:9). He consequently is the “one God and Father of all,” not merely of all believers, for this is a mistake of its force, but of all absolutely; just as we were told in verse 15 of that same chapter, that of Him every family in heaven and earth is named No matter whether Jews or Gentiles, principalities or powers, every family is derived from this universal source of existence—“One God and Father of all, who is above all [there we find His supremacy], and through all [there we find His permeance, if one may so say, as the support of the whole universe], and in you all” [His intimacy with the saints]. The moment the Apostle comes to inward relationship, he leaves the universality of phrase and speaks only of the saints of God—“in you all.” No statement can be conceived more exact.
Now we must turn to the diversities. “But to every [each] one is given grace according to the measure of the gift of Christ.” And as the unity flowed from the power of the Spirit sent down from heaven; so now when we come to gifts, it is expressly connected with Christ in glory. “Wherefore He saith, when He ascended up on high, He led captivity captive, and gave gifts unto men. Now that He ascended, what is it but that He also descended first into the lower parts of the earth? He that descended is the same also that ascended.” Yes, but He did not go up as He came down from above. He came a divine person filled with love; and He went a man also, triumphant not with love only but in righteousness and power, to give effect to all the glorious counsels of His Father, which unjudged sin would have forever frustrated. He went up after all the working of evil had been really defeated and destroyed in the sight of God. Satan is allowed to go on for a little while longer, because God is gathering out the joint-heirs, while the evil develops itself in a new form. Man had been shown to be the enemy of all righteousness, and now betrays himself the enemy of all grace. As the end of the latter will be incomparably worse than the former, so judgment will be commensurate with man’s apostasy from grace; for the Lord must come from heaven, “in flaming fire taking vengeance on them that know not God, and on them that obey not the gospel of our Lord Jesus Christ.”
Meanwhile, before a blow is struck at man’s failure in the presence of righteousness, or at his apostasy from grace, that blessed Saviour, the only begotten Son in the bosom of the Father, the Son of Man who is in heaven, went down to the very uttermost, and (having exhausted the powers of evil, and blotted out all that could rise against the objects of God’s grace,) was raised and seated by God in heaven. He takes His place there, of course always the Son; but, wonderful to say, humanity makes an integral and everlasting part, so to speak, of that divine person, the Son of God. And here is the key, and that which accounts for the astonishing display of what God is now doing in man. How could it be otherwise, seeing that He who sits on His throne, far above every creature in God’s presence and in all ages, is a man, but withal the very Son of God? The Son is as truly man as God, and as such gives gifts to men. Angels are not the object. They had a distinguished place before the Son became man. Since then it is not so much they that have lost, but man in and by Christ that has gained such a place as they never had, nor could have. Never were they to reign; never will they be one with Christ like the saints. They are “ministering spirits, sent forth to minister for them who shall be heirs of salvation.”
But Christ at the right hand of God gives gifts unto men; and, as it is said here, “He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;”—bringing in both the highest gifts and also those ordinarily requisite for the good of the saints. I say “requisite,” simply in view of Christ’s love towards the church. It is not a question of rendering a testimony of the power of God working in man and dealing with the first creation. In Corinthians we have this, and properly in its place. There we have tongues, miracles, and so forth; because all that is connected with man in the flesh and in the world is a sign to unbelievers, showing them the goodness of God, and the defeat of that wicked power which governs human nature as it is.
But in the Epistle to the Ephesians we have none of these dealings with the first man, but that which forms and nourishes the new creation. Hence we have those gifts alone which are the expression of the grace of Christ toward the saints that He loves, for ministerial work, for the building up of His body. In this order He gave them—the body to be edified, and ministry carried on, but always the individual first. The building up of the body is the fruit of God’s blessing the individual saints. It cannot be otherwise. It is in vain to look for the church’s prosperity, if saints individually do not grow up unto Christ. And so these gifts are given, as it is said, “Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ: that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love, may grow up unto Him in all things, which is the head, even Christ.”
Then we have in the center of this chapter no longer the unity or the gifts differing, but the moral walk of the saints. And what is the first lesson of the truth as it is in Jesus? This; —not only that we hear of the one body, and that saints compose this body, but that a new man is seen. Introducing this great practical truth, he reminds them of what they had been, but also tells them what they are now. Our duties flow from what we are, or are made. And what then is the truth as it is in Jesus? Our having put off the old man, and our having put on the new man. Such is the truth, if indeed we have learned the Christ as God teaches Him. Anything short of this is not the true Christian measure. Jesus could occupy Himself in divine love. Self would have hindered; had there been a particle, it would have ruined both His person and His work; but this is not the truth as it is in Jesus. He came so as to be left absolutely free to occupy Himself in love for God’s glory and our desperate need. And now, in Him who is dead and risen, the Christian has put completely off the old man, is being renewed in the spirit of his mind, and has put on the new man, which according to God is created in righteousness and holiness of truth.
Not only is there this new man that God has created after the image of Christ in contrast with the first Adam, but this is the ground why all moral evil is to be judged, beginning with deceit and falsehood. “Wherefore putting away lying, speak every man truth with his neighbor: for we are members one of another. Be ye angry, and sin not: let not the sun go down upon your wrath: neither give place to the devil. Let the stealer steal no more.” How solemn to learn what the old man is in its most detestable forms, against all which the Christian is warned! “Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.”
But, besides the new man which lives in dependence, we need to guard against losing power according to God. Grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.” Thus the great basis of all our walk is, that the old man has been judged in Jesus, and the new man we have already put on; but, moreover, the Holy Spirit is given, and we are sealed by Him Thus we have a new nature which hates sin, and the Holy Spirit which gives power for that which is good.
Then he adds the great exemplar and spirit of it all, according to the forgiveness with which God met us in Christ. “Be ye kind one to another, tenderhearted, forgiving one another, even as God in Christ hath forgiven you.” But there is yet more. To forgive another’s wrongs is not enough for a Christian. No doubt it is a giving up of self, and therefore the fruit of divine grace. But in Ephesians God cannot but have us imitate. His own ways as they have shone in Christ. He Himself is the measure of the walk of the new man, and the manifestation of it is Christ Himself. Nothing short of this suffices. What has God done? He has forgiven you in Christ; and you are called to do the same. But was this all? Was there only this? Was there not positive love, far beyond forgiveness? And what is the manifestation of love? Not the law, but Christ. “Be ye therefore followers of God, as dear children; and walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savor.”
Do you think this devotedness too much? Yea, impossible? Not so. Take a passage in 2 Corinthians 8:55And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God. (2 Corinthians 8:5), which has been before us only a short time ago: “And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.” How blessed is the character and the spring of Christian service I Think of their giving themselves first to the Lord, then to us by the will of God. It is just the answer to the grace of God in Christ. Nor is there full Christian service, except in proportion as it is according to this pattern and in this power. In Christ it was, of course, absolutely perfect: He did give Himself for us. But this was not enough. He might have given Himself ever so truly in pity for us; but it would not have been perfection, had He not “given himself for us an offering and a sacrifice to God for a sweet-smelling savor.” And so accordingly all that is acceptable takes this shape. “But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; neither filthiness, nor foolish talking [even light words dishonor the Christian, as being contrary to Christ], nor jesting, which are not convenient: but rather giving of thanks. For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God.”