Ephesians 4:15-16 | |
15. But, speaking the truth in love, may grow up into him in all things, which is the head, even Christ: | 15. Veritatem autem sectantes in charitate, crescamus in eum per omnia, qui est caput, nempe Christum; |
16. From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love. | 16. Ex quo totum corpus compositum et compactum per omnem juncturam subministrationis, secundum efficaciam in mensura uniuscujusque partis, incrementum corporis facit in aedificationem sui, in charitate. |
15.
He points out the design of this progress, that Christ may be the head, "that in all things he may have the pre-eminence," (Colossians 1:18,) and that in him alone we may grow in vigor or in stature. Again, we see that no man is excepted; all are enjoined to be subject, and to take their own places in the body.
What aspect then does Popery present, but that of a crooked, deformed person? Is not the whole symmetry of the church destroyed, when one man, acting in opposition to the head, refuses to be reckoned one of the members? The Papists deny this, and allege that the Pope is nothing more than a ministerial head. But such cavils do them no service. The tyranny of their idol must be acknowledged to be altogether inconsistent with that order which Paul here recommends. In a word, a healthful condition of the church requires that Christ alone "must increase," and all others "must decrease." (John 3:30.) Whatever increase we obtain must be regulated in such a manner, that we shall remain in our own place, and contribute to exalt the head.
When he bids us give heed to the truth in love, he uses the preposition in, (
16.
Lastly, he shows that by love the church is edified, --
1 " jAlhqeu>ontev does not seem properly to denote so much 'speaking the truth,' as 'embracing and adhering to it;' and, to render the Christian perfect, he must add to this regard to truth, love, or universal affection and benevolence. It was a noble saying of Pythagoras, agreeable to this sentiment of our apostle, 'These are the two loveliest gifts of the gods to men, to> te ajlhqeu>ein kai< to< eujergetei~n, to embrace the truth, and be beneficent.' AElian. 1. 12, c. 58.)" -- Chandler.
2 " jAlgqeu>ontev ejn ajga>ph, means much more than 'speaking the truth in love;' it signifies thinking, feeling, acting under the influence of 'the truth, which worketh by love.'" -- Brown.