We here enter upon the practical part of the epistle. Ver. 1 refers back to the end of chap. 2. In chap3:1 the apostle commenced with, “For this cause I, Paul, the prisoner of Jesus Christ for you Gentiles,” and then went off into a lengthy parenthesis (not an unusual thing in his epistles) which reaches to the end of the chapter. Here he takes up the thread: “I, therefore the prisoner of the Lord, beseech.” How touching the manner of the exhortation! In all his epistles there is marked rareness of commanding (though of course he had authority as an apostle). He loved to say “Not for that we have dominion over your faith, but are helpers of your joy” (2 Cor. 1:24).
Three times in Paul's epistles we are exhorted to “walk worthy.” In 1 Thess. 2:12 we are to “walk worthy of God,” the living and true God Whom, in contrast with idols, the Thessalonians had been called to serve. In Col. 1:10 it is “walk worthy of the Lord unto all pleasing,” Christ's authority and headship being much dwelt upon in that epistle. Here it is “worthy of the vocation (calling) wherewith ye are called” (chap 4:1). The calling has been unfolded in chaps. i, and ii.; it involves new nature and relationship, access to the Father, and God's habitation in the Spirit union with the exalted Christ in one body.
Lowliness and meekness are to characterize us: how else can we walk together? We have the same thing in Phil. 2, “lowliness of mind, each esteeming other better than themselves.” Fellowship with each other is an impossibility, if self is allowed: heart-burnings and strife must surely follow. But suppose, in displaying lowliness and meekness, we find our brethren otherwise? Then comes the opportunity of exercising longsuffering and forbearance in love; and our earnest endeavor must be to keep the unity of the Spirit in the bond of peace.
In view of the many unions of than this is His formation; and in this we are called to walk, saints in Christendom, it becomes an important question, what is the unity of the Spirit? The Spirit gathers to Christ as center, and His unity embraces all the saints, every evil being excluded. Nothing narrower or broader watching our hearts sedulously, lest Satan get an advantage to Christ's dishonor and our sorrow. We need zeal to observe it practically.
The apostle proceeds to mention some of the bonds of unity. There are seven: one body, one Spirit, one hope; one Lord, one faith, one baptism; one God and Father of all. We must not confound the unity of the Spirit with the unity of the body, though the two things are intimately connected. A recent writer, one worthy of esteem in love for his work's sake, has said, “Is it not clear that, during this age, the Church of Christ was never meant to be a visible corporate body, but to be a great spiritual reality, consisting of all faithful and loyal spirits, in all communions, who, holding the Head, are necessarily one with each other?” It is clear, undoubtedly, that the church was meant to be “a great spiritual reality,” and this it is. But it is also clear from scripture, that it should have been “a visible corporate body,” i.e. all the saints on earth walking together in one communion, keeping the unity of the Spirit. It were better far to own our deep failure and sin, and seek fresh grace from the ever faithful Lord, than to excuse our failure by denying the truth and our responsibility.
Though all that is here stated be true of every saint, it is plain that there are different circles in vers. 4-6, and that they widen. None can have part in the one body and one Spirit and one hope, but those that are really Christ's; but the one Lord, one faith, and one baptism, are connected with the sphere of profession; while the one God and Father of all Who is above all, and through all, and in us (or you) all, speaks of a wider circle still (save in the last clause, “in us all”); for all the families in heaven and earth range themselves under Hire, as in chap. 3:15. For God's aim in perfecting the saints, Christ's work of ministry, and our building up here below as members of His body, the Head has given gifts. There are two truths in vers. 7-16; first, “unto every one of us is given grace according to the measure of the gift of Christ.” This is the general statement. Every saint has received something from Christ for the edification of the body, which is “compacted by that which every joint supplieth.” No member is irresponsible; each has his place and functions. Secondly, there are special gifts, which we may call ministerial. All flow from a victorious and ascended Christ. He came once in grace where we were. We were dead, and under the power of Satan: He went down into death, meeting the strong man, but proved Himself to be the stronger, and, having taken from him all his armor wherein he trusted, He divides the spoils. The lowest place was once His— “He descended into the lower parts of the earth; “He now is seen far above all heavens, filling all things. Captivity has been led captive, the Victor has received gifts for men (strictly, “in man;” i.e. in His human character).
How precious to view ministry thus! It is not regarded in scripture as a mere office, imparting external importance to the holder, but as fruit of the victory of Jesus, of which all His members share the blessedness. There are various gifts named; apostles, prophets, evangelists, pastors and teachers. Note, it is not said that He gave apostolic or evangelistic gifts to certain men, though this is true (1 Peter 4:10), but He gave apostles, etc. That is, the men themselves are gifts to the body for its edification and blessing. Apostles and prophets did foundation work; and these, having laid the foundation, have ceased. Their writings abide for the permanent profit of the saints; and in this sense, they may abide; but, as a fact, they are gone. Successors they have none; nor was any promise given of a restored apostleship at the end, whatever some may vainly think.
The remaining gifts for the blessed objects are continued, and are vouchsafed to the end by the faithful Head in heaven. Of these, the evangelist is mentioned first, for so his work is in the order of the soul's experience. He is the special gift to bring the soul to God, the Holy Spirit acting through him. The work of the pastor and teacher then begins. The pastor acts the father's part, watching over the divine life which has been imparted, seeking to train in God's ways, and guide and guard from ill; while the teacher (here a connected class) opens the treasury of truth, and expounds what he knows of the precious things of God that the soul may be instructed. How are these men known? Not by garments or titles, but by spiritual power. The man who yearns over the perishing, and who is able to bring home to them the gospel of Christ, is beyond doubt an evangelist. Where this is the fact (and it is easily known), he is recognized as such, and accepted as a gift from Christ. So, also those who act a fatherly part of unfold the vast field of revealed truth, showing by their ways that the saints are a burden on their hearts, are to be honored by their brethren in that still more delicate and difficult work.
It is due to Christ to thankfully accept all that He gives; not setting off one gift against another, but giving all the place assigned by the Lord. “And we beseech you, brethren, to know them that labor among and are over you in the Lord, and admonish you, and to esteem them very highly in the Lord for their work's sake; and be at peace among yourselves” (1 Thess. 5:12,13).
It is to be observed that on the one hand miraculous gifts are not mentioned here, nor on the other hand, elders and deacons. They have each their own place in scripture; the first being signs to the unbelieving: the second, local responsibilities. Here we have the direct and gracious and unfailing position of the Lord for the edification of the body here below.