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3. Endeavoring to keep the unity of the Spirit. With good reason does he recommend forbearance, as tending to promote the unity of the Spirit. Innumerable offenses arise daily, which might produce quarrels, particularly when we consider the extreme bitterness of man’s natural temper. Some consider the unity of the Spirit to mean that spiritual unity which is produced in us by the Spirit of God. There can be no doubt that He alone makes us “of one accord, of one mind,” (Philippians 2:2,) and thus makes us one; but I think it more natural to understand the words as denoting harmony of views. This unity, he tells us, is maintained by the bond of peace; for disputes frequently give rise to hatred and resentment. We must live at peace, if we would wish that brotherly kindness should be permanent amongst us.

4. There is one body. ¹³⁹¹³⁹     “There are ancient medals now extant, which have the figure of Diana on them, with this inscription, κοινὸν τὢς ᾿Ασίας, denoting that the cities of Asia were one body or commonwealth. Thus also were all Christians of all nations, Jews and Gentiles, under Christ.” — Chandler. He proceeds to show more fully in how complete a manner Christians ought to be united. The union ought to be such that we shall form one body and one soul. These words denote the whole man. We ought to be united, not in part only, but in body and soul. He supports this by a powerful argument, as ye have been called in one hope of your calling. We are called to one inheritance and one life; and hence it follows, that we cannot obtain eternal life without living in mutual harmony in this world. One Divine invitation being addressed to all, they ought to be united in the same profession of faith, and to render every kind of assistance to each other. Oh, were this thought deeply impressed upon our minds, that we are subject to a law which no more permits the children of God to differ among themselves than the kingdom of heaven to be divided, how earnestly should we cultivate brotherly kindness! How should we dread every kind of animosity, if we duly reflected that all who separate us from brethren, estrange us from the kingdom of God! And yet, strangely enough, while we forget the duties which brethren owe to each other, we go on boasting that we are the sons of God. Let us learn from Paul, that none are at all fit for that inheritance who are not one body and one spirit.

5. One Lord. In the first Epistle to the Corinthians, he employs the word Lord, to denote simply the government of God.

“There are differences of administration, but the same Lord.”
(1 Corinthians 12:5)

In the present instance, as he shortly afterwards makes express mention of the Father, he gives this appellation strictly to Christ, who has been appointed by the Father to be our Lord, and to whose government we cannot be subject, unless we are of one mind. The frequent repetition of the word one is emphatic. Christ cannot be divided. Faith cannot be rent. There are not various baptisms, but one which is common to all. God cannot cease to be one, and unchangeable. It cannot but be our duty to cherish holy unity, which is bound by so many ties. Faith, and baptism, and God the Father, and Christ, ought to unite us, so as almost to become one man. All these arguments for unity deserve to be pondered, but cannot be fully explained. I reckon it enough to take a rapid glance at the apostle’s meaning, leaving the full illustration of it to the preachers of the gospel. The unity of faith, which is here mentioned, depends on the one, eternal truth of God, on which it is founded.

One baptism, This does not mean that Christian baptism is not to be administered more than once, but that one baptism is common to all; so that, by means of it, we begin to form one body and one soul. But if that argument has any force, a much stronger one will be founded on the truth, that the Father, and Son, and Spirit, are one God; for it is one baptism, which is celebrated in the name of the Three Persons. What reply will the Arians or Sabellians make to this argument? Baptism possesses such force as to make us one; and in baptism, the name of the Father, and of the Son, and of the Spirit, is invoked. Will they deny that one Godhead is the foundation of this holy and mysterious unity? We are compelled to acknowledge, that the ordinance of baptism proves the existence of Three Persons in one Divine essence.

6. One God and Father of all. This is the main argument, from which all the rest flow. How comes it that we are united by faith, by baptism, or even by the government of Christ, but because God the Father, extending to each of us his gracious presence, employs these means for gathering us to himself? The two phrases, ἐπὶ πάντων καὶ διὰ πάντων, may either mean, above all and through all Things, or above all and through all Men. Either meaning will apply sufficiently well, or rather, in both cases, the meaning will be the same. Although God by his power upholds, and maintains, and rules, all things, yet Paul is not now speaking of the universal, but of the spiritual government which belongs to the church. By the Spirit of sanctification, God spreads himself through all the members of the church, embraces all in his government, and dwells in all; but God is not inconsistent with himself, and therefore we cannot but be united to him into one body.

This spiritual unity is mentioned by our Lord.

“Holy Father, keep through thine own name those whom thou hast, given me, that they may be one as we are.”
(John 17:11)

This is true indeed, in a general sense, not only of all men but of all creatures. “In him we live, and move, and have our being.” (Acts 17:28.) And again, “Do not I fill heaven and earth, saith the Lord?” (Jeremiah 23:24.) But we must attend to the connection in which this passage stands. Paul is now illustrating the mutual relation of believers, which has nothing in common either with wicked men or with inferior animals. To this relation we must limit what is said about God’s government and presence. It is for this reason, also, that the apostle uses the word Father, which applies only to the members of Christ.

7. But to every one. He now describes the manner in which God establishes and preserves among us a mutual relation. No member of the body of Christ is endowed with such perfection as to be able, without the assistance of others, to supply his own necessities. A certain proportion is allotted to each; and it is only by communicating with each other, that all enjoy what is sufficient for maintaining their respective places in the body. The diversity of gifts is discussed in another Epistle, and very nearly with the same object.

“There are diversities of gifts, but the same Spirit”
(1 Corinthians 12:4.)

Such a diversity, we are there taught, is so far from injuring, that it tends to promote and strengthen, the harmony of believers.

The meaning of this verse may be thus summed up. “On no one has God bestowed all things. Each has received a certain measure. Being thus dependent on each other, they find it necessary to throw their individual gifts into the common stock, and thus to render mutual aid.” The words grace and gift remind us that, whatever may be our attainments, we ought not to be proud of them, because they lay us under deeper obligations to God. These blessings are said to be the gift of Christ; for, as the apostle, first of all, mentioned the Father, so his aim, as we shall see, is to represent all that we are, and all that we have, as gathered together in Christ.

8. Therefore he saith. To serve the purpose of his argument, Paul has departed not a little from the true meaning of this quotation. Wicked men charge him with having made an unfair use of Scripture. The Jews go still farther, and, for the sake of giving to their accusations a greater air of plausibility, maliciously pervert the natural meaning of this passage. What is said of God, is applied by them to David or to the people. “David, or the people,” they say, “ascended on high, when, in consequence of many victories, they rose superior to their enemies.” But a careful examination of the Psalm will convince any reader that the words, he ascended up on high, are applied strictly to God alone.

The whole Psalm may be regarded as an ἐπίνικιον, a song of triumph, which David sings to God on account of the victories which he had obtained; but, taking occasion from the narrative of his own exploits, he makes a passing survey of the astonishing deliverances which the Lord had formerly wrought for his people. His object is to shew, that we ought to contemplate in the history of the Church the glorious power and goodness of God; and among other things he says, Thou hast ascended on high. (Psalm 68:18.) The flesh is apt to imagine that God remains idle and asleep, when he does not openly execute his judgments. To the view of men, when the Church is oppressed, God is in some manner humbled; but, when he stretches out his avenging arm for her deliverance, he then appears to rouse himself, and to ascend his throne of judgment.

“Then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine. And he smote his enemies in the hinder parts; he put them to a perpetual reproach.”
(Psalm 78:65, 66.)

This mode of expression is sufficiently common and familiar; and, in short, the deliverance of the Church is here called the ascension of God.

Perceiving that it is a song of triumph, in which David celebrates all the victories which God had wrought for the salvation of his Church, Paul very properly quoted the account given of God’s ascension, and applied it to the person of Christ. The noblest triumph which God ever gained was when Christ, after subduing sin, conquering death, and putting Satan to flight, rose majestically to heaven, that he might exercise his glorious reign over the Church. Hitherto there is no ground for the objection, that Paul has applied this quotation in a manner inconsistent with the design of the Psalmist. The continued existence of the Church is represented by David to be a manifestation of the Divine glory. But no ascension of God more triumphant or memorable will ever occur, than that which took place when Christ was carried up to the right hand of the Father, that he might rule over all authorities and powers, and might become the everlasting guardian and protector of his people.

He led captivity captive. Captivity is a collective noun for captive enemies; and the plain meaning is, that God reduced his enemies to subjection, which was more fully accomplished in Christ than in any other way. He has not only gained a complete victory over the devil, and sin, and death, and all the power of hell, — but out of rebels he forms every day “a willing people,” (Psalm 110:3,) when he subdues by his word the obstinacy of our flesh. On the other hand, his enemies — to which class all wicked men belong — are held bound by chains of iron, and are restrained by his power from exerting their fury beyond the limits which he shall assign.

And gave gifts to men. There is rather more difficulty in this clause; for the words of the Psalm are, “thou hast received gifts for men,” while the apostle changes this expression into gave gifts, and thus appears to exhibit an opposite meaning. Still there is no absurdity here; for Paul does not always quote the exact words of Scripture, but, after referring to the passage, satisfies himself with conveying the substance of it in his own language. Now, it is clear that the gifts which David mentions were not received by God for himself, but for his people; and accordingly we are told, in an earlier part of the Psalm, that “the spoil” had been “divided” among the families of Israel. (Psalm 68:12.) Since therefore the intention of receiving was to give gifts, Paul can hardly be said to have departed from the substance, whatever alteration there may be in the words.

At the same time, I am inclined to a different opinion, that Paul purposely changed the word, and employed it, not as taken out of the Psalm, but as an expression of his own, adapted to the present occasion. Having quoted from the Psalm a few words descriptive of Christ’s ascension, he adds, in his own language, and gave gifts, — for the purpose of drawing a comparison between the greater and the less. Paul intends to shew, that this ascension of God in the person of Christ was far more illustrious than the ancient triumphs of the Church; because it is a more honorable distinction for a conqueror to dispense his bounty largely to all classes, than to gather spoils from the vanquished.

The interpretation given by some, that Christ received from the Father what he would distribute to us, is forced, and utterly at variance with the apostle’s purpose. No solution of the difficulty, in my opinion, is more natural than this. Having made a brief quotation from the Psalm, Paul took the liberty of adding a statement, which, though not contained in the Psalm, is true in reference to Christ — a statement, too, by which the ascension of Christ is proved to be more illustrious, and more worthy of admiration, than those ancient manifestations of the Divine glory which David enumerates.

9. Now that he ascended. Here again the slanderers exclaim, that Paul’s reasoning is trifling and childish. “Why does he attempt to make those words apply to a real ascension of Christ, which were figuratively spoken about a manifestation of the Divine glory? Who does not know that the word ascend is metaphorical? The conclusion, that he also descended first, has therefore no weight.”

I answer, Paul does not here reason in the manner of a logician, as to what necessarily follows, or may be inferred, from the words of the prophet. He knew that what David spake about God’s ascension was metaphorical. But neither can it be denied, that the expression bears a reference to some kind of humiliation on the part of God which had previously existed. It is this humiliation which Paul justly infers from the declaration that God had ascended. And at what time did God descend lower than when Christ emptied himself? ( ᾿Αλλ ᾿ ἑαυτὸν ἐκένωσε, Philippians 2:7.) If ever there was a time when, after appearing to lay aside the brightness of his power, God ascended gloriously, it was when Christ was raised from our lowest condition on earth, and received into heavenly glory.

Besides, it is not necessary to inquire very carefully into the literal exposition of the Psalm, since Paul merely alludes to the prophet’s words, in the same manner as, on another occasion, he accommodates to his own subject a passage taken from the writings of Moses. “The righteousness which is of faith speaketh in this manner, Say not in thine heart, who shall ascend into heaven? (that is, to bring Christ down from above;) or, who shall descend into the deep (that is, to bring up Christ again from the dead.”) (Romans 10:6,7 Deuteronomy 30:12.) But the appropriateness of the application which Paul makes of the passage to the person of Christ is not the only ground on which it must be defended. Sufficient evidence is afforded by the Psalm itself, that this ascription of praise relates to Christ’s kingdom. Not to mention other reasons which might be urged, it contains a distinct prophecy of the calling of the Gentiles.

Into the lower parts of the earth. ¹⁴⁰¹⁴⁰     For ‘the lower parts of the earth,’ they may possibly signify no more than the place beneath; as when our Savior said, (John 8:23,) ‘Ye are from beneath, I am from above; ye are of this world, I am not of this world;’ or as God spake by the prophet, ‘I will shew wonders in heaven above, and signs in the earth beneath.’ Nay, they may well refer to his incarnation, according to that of David, (Psalm 139:15,) or to his burial. (Psalm 63:9.)” — Pearson. These words mean nothing more than the condition of the present life. To torture them so as to make them mean purgatory or hell, is exceedingly foolish. The argument taken from the comparative degree, “the lower parts,” is quite untenable. A comparison is drawn, not between one part of the earth and another, but between the whole earth and heaven; as if he had said, that from that lofty habitation Christ descended into our deep gulf.

10. That ascended up far above all heavens; that is, beyond this created world. When Christ is said to be in heaven, we must not view him as dwelling among the spheres and numbering the stars. Heaven denotes a place higher than all the spheres, which was assigned to the Son of God after his resurrection. ¹⁴¹¹⁴¹     “This was the place of which our Savior spake to his disciples, ‘What and if ye shall see the Son of Man ascend up where he was before?’ Had he been there before in body, it had been no such wonder that he should have ascended thither again; but that his body should ascend unto that place where the majesty of God was most resplendent; that the flesh of our flesh, and bone of our bone, should be seated far above all angels and archangels, all principalities and powers, even at the right hand of God; this was that which Christ propounded as worthy of their greatest admiration. Whatsoever heaven there is higher than all the rest that are called heavens; whatsoever sanctuary is holier than all which are called holies; whatsoever place is of greatest dignity in all those courts above, into that place did he ascend, where, in the splendor of his Deity, he was before he took upon him our humanity.” — Pearson. Not that it is literally a place beyond the world, but we cannot speak of the kingdom of God without using our ordinary language. Others, again, considering that the expressions, above all heavens, and ascension into heaven, are of the same import, conclude that Christ is not separated from us by distance of place. But one point they have overlooked. When Christ is placed above the heavens, or in the heavens, all that surrounds the earth — all that lies beneath the sun and stars, beneath the whole frame of the visible world — is excluded.

That he might fill all things. To fill often signifies to Finish, and it might have that meaning here; for, by his ascension into heaven, Christ entered into the possession of the authority given to him by the Father, that he might rule and govern all things. But a more beautiful view, in my opinion, will be obtained by connecting two meanings which, though apparently contradictory, are perfectly consistent. When we hear of the ascension of Christ, it instantly strikes our minds that he is removed to a great distance from us; and so he actually is, with respect to his body and human presence. But Paul reminds us, that, while he is removed from us in bodily presence, he fills all things by the power of his Spirit. Wherever the right hand of God, which embraces heaven and earth, is displayed, Christ is spiritually present by his boundless power; although, as respects his body, the saying of Peter holds true, that

“the heaven must receive him until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.” (Acts 3:21.)

By alluding to the seeming contradiction, the apostle has added not a little beauty to his language. He ascended; but it was that he, who was formerly bounded by a little space, might fill all things But did he not fill them before? In his divine nature, I own, he did; but the power of his Spirit was not so exerted, nor his presence so manifested, as after he had entered into the possession of his kingdom.

“The Holy Ghost was not yet given,
because Jesus was not yet glorified.” (John 7:39.)

And again,

“It is expedient for you that I go away; for, if I go not away, the Comforter will not come to you.” (John 16:7.)

In a word, when he began to sit at the right hand of the Father, he began also to fill all things. ¹⁴²¹⁴²     “The deepest humiliation is followed by the highest exaltation. From the highest heaven, than which nothing can be higher, Christ descended to hell, than which nothing can be lower. And on that account he deserved that he should be again carried up beyond the boundaries of all the heavens, withdrawing from us the presence of his body in such a manner, that from on high he might fill all things with heavenly gifts, and, in a different manner, might now be present with us more effectually than he was present while he dwelt with us on earth.” — Erasmus.

He returns to explain the distribution of gifts, and illustrates at greater length what he had slightly hinted, that out of this variety arises unity in the church, as the various tones in music produce sweet melody. The meaning may be thus summed up. “The external ministry of the word is also commended, on account of the advantages which it yields. Certain men appointed to that office, are employed in preaching the gospel. This is the arrangement by which the Lord is pleased to govern his church, to maintain its existence, and ultimately to secure its highest perfection.”

It may excite surprise, that, when the gifts of the Holy Spirit form the subject of discussion, Paul should enumerate offices instead of gifts. I reply, when men are called by God, gifts are necessarily connected with offices. God does not confer on men the mere name of Apostles or Pastors, but also endows them with gifts, without which they cannot properly discharge their office. He whom God has appointed to be an apostle does not bear an empty and useless title; for the divine command, and the ability to perform it, go together. Let us now examine the words in detail.

11. And he gave. The government of the church, by the preaching of the word, is first of all declared to be no human contrivance, but a most sacred ordinance of Christ. The apostles did not appoint themselves, but were chosen by Christ; and, at the present day, true pastors do not rashly thrust themselves forward by their own judgment, but are raised up by the Lord. In short, the government of the church, by the ministry of the word, is not a contrivance of men, but an appointment made by the Son of God. As his own unalterable law, it demands our assent. They who reject or despise this ministry offer insult and rebellion to Christ its Author. It is himself who gave them; for, if he does not raise them up, there will be none. Another inference is, that no man will be fit or qualified for so distinguished an office who has not been formed and moulded by the hand of Christ himself. To Christ we owe it that we have ministers of the gospel, that they abound in necessary qualifications, that they execute the trust committed to them. All, all is his gift.

Some, apostles. The different names and offices assigned to different persons take their rise from that diversity of the members which goes to form the completeness of the whole body, — every ground of emulation, and envy, and ambition, being thus removed. If every person shall display a selfish character, shall strive to outshine his neighbor, and shall disregard all concerns but his own, — or, if more eminent persons shall be the object of envy to those who occupy a lower place, — in each, and in all of these cases, gifts are not applied to their proper use. He therefore reminds them, that the gifts bestowed on individuals are intended, not to be held for their personal and separate interests, but to be employed for the benefit of the whole. Of the offices which are here enumerated, we have already spoken at considerable length, ¹⁴³¹⁴³     See Calvin on Corinthians, vol. 1 p. 401. and shall now say nothing more than the exposition of the passage seems to demand. Five classes of office-bearers are mentioned, though on this point, I am aware, there is a diversity of opinion; for some consider the two last to make but one office. Leaving out of view the opinions of others, I shall proceed to state my own.

I take the word apostles not in that general sense which the derivation of the term might warrant, but in its own peculiar signification, for those highly favored persons whom Christ exalted to the highest honor. Such were the twelve, to whose number Paul was afterwards added. Their office was to spread the doctrine of the gospel throughout the whole world, to plant churches, and to erect the kingdom of Christ. They had not churches of their own committed to them; but the injunction given to all of them was, to preach the gospel wherever they went.

Next to them come the Evangelists, who were closely allied in the nature of their office, but held an inferior rank. To this class belonged Timothy and others; for, while Paul mentions them along with himself in the salutations of his epistles, he does not speak of them as his companions in the apostleship, but claims this name as peculiarly his own. The services in which the Lord employed them were auxiliary to those of the apostles, to whom they were next in rank.

To these two classes the apostle adds Prophets. By this name some understand those persons who possessed the gift of predicting future events, among whom was Agabus. (Acts 11:28; 21:10.) But, for my own part, as doctrine is the present subject, I would rather define the word prophets, as on a former occasion, ¹⁴⁴¹⁴⁴     See Calvin on Corinthians, vol. 1 p. 415. to mean distinguished interpreters of prophecies, who, by a remarkable gift of revelation, applied them to the subjects which they had occasion to handle; not excluding, however, the gift of prophecy, by which their doctrinal instruction was usually accompanied.

Pastors and Teachers are supposed by some to denote one office, because the apostle does not, as in the other parts of the verse, say, and some, pastors; and some, teachers; but, τοὺς δὲ, ποιμένας καὶ διδασκάλους, and some, pastors and teachers Chrysostom and Augustine are of this opinion; not to mention the commentaries of Ambrose, whose observations on the subject are truly childish and unworthy of himself. I partly agree with them, that Paul speaks indiscriminately of pastors and teachers as belonging to one and the same class, and that the name teacher does, to some extent, apply to all pastors. But this does not appear to me a sufficient reason why two offices, which I find to differ from each other, should be confounded. Teaching is, no doubt, the duty of all pastors; but to maintain sound doctrine requires a talent for interpreting Scripture, and a man may be a teacher who is not qualified to preach.

Pastors, in my opinion, are those who have the charge of a particular flock; though I have no objection to their receiving the name of teachers, if it be understood that there is a distinct class of teachers, who preside both in the education of pastors and in the instruction of the whole church. It may sometimes happen, that the same person is both a pastor and a teacher, but the duties to be performed are entirely different.

It deserves attention, also, that, of the five offices which are here enumerated, not more than the last two are intended to be perpetual. Apostles, Evangelists, and Prophets were bestowed on the church for a limited time only, — except in those cases where religion has fallen into decay, and evangelists are raised up in an extraordinary manner, to restore the pure doctrine which had been lost. But without Pastors and Teachers there can be no government of the church.

Papists have some reason to complain, that their primacy, of which they boast so much, is openly insulted in this passage. The subject of discussion is the unity of the church. Paul inquires into the means by which its continuance is secured, and the outward expressions by which it is promoted, and comes at length to the government of the church. If he knew a primacy which had a fixed residence, was it not his duty, for the benefit of the whole church, to exhibit one ministerial head placed over all the members, under whose government we are collected into one body? We must either charge Paul with inexcusable neglect and foolishness, in leaving out the most appropriate and powerful argument, or we must acknowledge that this primacy is at variance with the appointment of Christ. In truth, he plainly rejects it as without foundation, when he ascribes superiority to Christ alone, and represents the apostles, and all the pastors, as indeed inferior to Him, but associated on an equal level with each other. There is no passage of Scripture by which that tyrannical hierarchy, regulated by one earthly head, is more completely overturned. Paul has been followed by Cyprian, who gives a short and clear definition of what forms the only lawful monarchy in the church. There is, he says, one bishoprick, which unites the various parts into one whole. This bishoprick he claims for Christ alone, leaving the administration of it to individuals, but in a united capacity, no one being permitted to exalt himself above others.

12. For the renewing of the saints. In this version I follow Erasmus, not because I prefer his view, but to allow the reader an opportunity of comparing his version with the Vulgate and with mine, and then choosing for himself. The old translation was, (ad consummationem,) for the completeness. The Greek word employed by Paul is καταρτισμός, which signifies literally the adaptation of things possessing symmetry and proportion; just as, in the human body, the members are united in a proper and regular manner; so that the word comes to signify perfection. But as Paul intended to express here a just and orderly arrangement, I prefer the word (constitutio) settlement or constitution, taking it in that sense in which a commonwealth, or kingdom, or province, is said to be settled, when confusion gives place to the regular administration of law.

For the work of the ministry. God might himself have performed this work, if he had chosen; but he has committed it to the ministry of men. This is intended to anticipate an objection. “Cannot the church be constituted and properly arranged, without the instrumentality of men?” Paul asserts that a ministry is required, because such is the will of God.

For the edifying of the body of Christ. This is the same thing with what he had formerly denominated the settlement or perfecting of the saints. Our true completeness and perfection consist in our being united in the one body of Christ. No language more highly commendatory of the ministry of the word could have been employed, than to ascribe to it this effect. What is more excellent than to produce the true and complete perfection of the church? And yet this work, so admirable and divine, is here declared by the apostle to be accomplished by the external ministry of the word. That those who neglect this instrument should hope to become perfect in Christ is utter madness. Yet such are the fanatics, on the one hand, who pretend to be favored with secret revelations of the Spirit, — and proud men, on the other, who imagine that to them the private reading of the Scriptures is enough, and that they have no need of the ordinary ministry of the church.

If the edification of the church proceeds from Christ alone, he has surely a right to prescribe in what manner it shall be edified. But Paul expressly states, that, according to the command of Christ, no real union or perfection is attained, but by the outward preaching. We must allow ourselves to be ruled and taught by men. This is the universal rule, which extends equally to the highest and to the lowest. The church is the common mother of all the godly, which bears, nourishes, and brings up children to God, kings and peasants alike; and this is done by the ministry. Those who neglect or despise this order choose to be wiser than Christ. Woe to the pride of such men! It is, no doubt, a thing in itself possible that divine influence alone should make us perfect without human assistance. But the present inquiry is not what the power of God can accomplish, but what is the will of God and the appointment of Christ. In employing human instruments for accomplishing their salvation, God has conferred on men no ordinary favor. Nor can any exercise be found better adapted to promote unity than to gather around the common doctrine — the standard of our General.

13. Till we all come. Paul had already said, that by the ministry of men the church is regulated and governed, so as to attain the highest perfection. But his commendation of the ministry is now carried farther. The necessity for which he had pleaded is not confined to a single day, but continues to the end. Or, to speak more plainly, he reminds his readers that the use of the ministry is not temporal, like that of a school for children, (παιδαγωγία, Galatians 3:24,) but constant, so long as we remain in the world. Enthusiasts dream that the use of the ministry ceases as soon as we have been led to Christ. Proud men, who carry their desire of knowledge beyond what is proper, look down with contempt on the elementary instruction of childhood. But Paul maintains that we must persevere in this course till all our deficiencies are supplied; that we must make progress till death, under the teaching of Christ alone; and that we must not be ashamed to be the scholars of the church, to which Christ has committed our education.

In the unity of the faith. But ought not the unity of the faith to reign among us from the very commencement? It does reign, I acknowledge, among the sons of God, but not so perfectly as to make them come together. Such is the weakness of our nature, that it is enough if every day brings some nearer to others, and all nearer to Christ. The expression, coming together, denotes that closest union to which we still aspire, and which we shall never reach, until this garment of the flesh, which is always accompanied by some remains of ignorance and weakness, shall have been laid aside.

And of the knowledge of the Son of God. This clause appears to be added for the sake of explanation. It was the apostle’s intention to explain what is the nature of true faith, and in what it consists; that is, when the Son of God is known. To the Son of God alone faith ought to look; on him it relies; in him it rests and terminates. If it proceed farther, it will disappear, and will no longer be faith, but a delusion. Let us remember, that true faith confines its view so entirely to Christ, that it neither knows, nor desires to know, anything else.

Into a perfect man. This must be read in immediate connection with what goes before; as if he had said, “What is the highest perfection of Christians? How is that perfection attained?” Full manhood is found in Christ; for foolish men do not, in a proper manner, seek their perfection in Christ. It ought to be held as a fixed principle among us, that all that is out of Christ is hurtful and destructive. Whoever is a man in Christ, is, in every respect, a perfect man.

The AGE of fullness means — full or mature age. No mention is made of old age, for in the Christian progress no place for it is found. Whatever becomes old has a tendency to decay; but the vigor of this spiritual life is continually advancing.

14. That we may be no more children. Having spoken of that perfect manhood, towards which we are proceeding throughout the whole course of our life, he reminds us that, during such a progress, we ought not to resemble children. An intervening period is thus pointed out between childhood and man’s estate. Those are “children” who have not yet advanced a step in the way of the Lord, but who still hesitate, — who have not yet determined what road they ought to choose, but move sometimes in one direction and sometimes in another, always doubtful, always wavering. Those, again, who are thoroughly founded in the doctrine of Christ, though not yet perfect, have so much wisdom and vigor as to choose properly, and proceed steadily, in the right course. Thus we find that the life of believers, marked by a constant desire and progress towards those attainments which they shall ultimately reach, bears a resemblance to youth. At no period of this life are we men. But let not such a statement be carried to the other extreme, as if there were no progress beyond childhood. After being born to Christ, we ought to grow, so as “not to be children in understanding.” (1 Corinthians 14:20.) Hence it appears what kind of Christianity the Popish system must be, when the pastors labor, to the utmost of their power, to keep the people in absolute infancy.

Tossed to and fro, and carried about. The distressing hesitation of those who do not place absolute reliance on the word of the Lord, is illustrated by two striking metaphors. The first is taken from small ships, exposed to the fury of the billows in the open sea, holding no fixed course, guided neither by skill nor design, but hurried along by the violence of the tempest. The next is taken from straws, or other light substances, which are carried hither and thither as the wind drives them, and often in opposite directions. Such must be the changeable and unsteady character of all who do not rest on the foundation of God’s eternal truth. It is their just punishment for looking, not to God, but to men. Paul declares, on the other hand, that faith, which rests on the word of God, stands unshaken against all the attacks of Satan.

By every wind of doctrine. By a beautiful metaphor, all the doctrines of men, by which we are drawn away from the simplicity of the gospel, are called winds God gave us his word, by which we might have placed ourselves beyond the possibility of being moved; but, giving way to the contrivances of men, we are carried about in all directions.

By the cunning of men. There will always be impostors, who make insidious attacks upon our faith; but, if we are fortified by the truth of God, their efforts will be unavailing. Both parts of this statement deserve our careful attention. When new sects, or wicked tenets, spring up, many persons become alarmed. But the attempts of Satan to darken, by his falsehoods, the pure doctrine of Christ, are at no time interrupted; and it is the will of God that these struggles should be the trial of our faith. When we are informed, on the other hand, that the best and readiest defense against every kind of error is to bring forward that doctrine which we have learned from Christ and his apostles, this surely is no ordinary consolation.

With what awful wickedness, then, are Papists chargeable, who take away from the word of God everything like certainty, and maintain that there is no steadiness of faith, but what depends on the authority of men! If a man entertain any doubt, it is in vain to bid him consult the word of God: he must abide by their decrees. But we have embraced the law, the prophets, and the gospel. Let us therefore confidently expect that we shall reap the advantage which is here promised, — that all the impostures of men will do us no harm. They will attack us, indeed, but they will not prevail. We are entitled, I acknowledge, to look for the dispensation of sound doctrine from the church, for God has committed it to her charge; but when Papists avail themselves of the disguise of the church for burying doctrine, they give sufficient proof that they have a diabolical synagogue.

The Greek word κυβεία, which I have translated cunning, is taken from players at dice, who are accustomed to practice many arts of deception. The words, ἐν πανουργίᾳ, by craftiness, intimate that the ministers of Satan are deeply skilled in imposture; and it is added, that they keep watch, in order to insnare, (πρὸς τὴν μεθοδείαν τὢς πλάνης.) All this should rouse and sharpen our minds to profit by the word of God. If we neglect to do so, we may fall into the snares of our enemies, and endure the severe punishment of our sloth.

15. But, speaking the truth. Having already said that we ought not to be children, destitute of reason and judgment, he now enjoins us to grow up in the truth. ¹⁴⁵¹⁴⁵     “ ᾿Αληθεύοντες 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, τό τε ἀληθεύειν καὶ τὸ εὐεργετεῖν, to embrace the truth, and be beneficent.’ AElian. 1. 12, c. 58.)” — Chandler. Though we have not arrived at man’s estate, we ought at least, as we have already said, to be advanced children. The truth of God ought to have such a firm hold of us, that all the contrivances and attacks of Satan shall not draw us from our course; and yet, as we have not hitherto attained full and complete strength, we must make progress until death.

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, (ἐν,) like the corresponding Hebrew preposition ב, (beth,) as signifying with, — speaking the truth With love ¹⁴⁶¹⁴⁶     “ ᾿Αλγθεύοντες ἐν ἀγάπη, 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. If each individual, instead of attending exclusively to his own concerns, shall desire mutual intercourse, there will be agreeable and general progress. Such, the Apostle assures us, must be the nature of this harmony, that men shall not be suffered to forget the claims of truth, or, disregarding them, to frame an agreement according to their own views. This proves the wickedness of the Papists, who lay aside the word of God, and labor to force our compliance with their decisions.

16. From whom the whole body. All our increase should tend to exalt more highly the glory of Christ. This is now proved by the best possible reason. It is he who supplies all our wants, and without whose protection we cannot be safe. As the root conveys sap to the whole tree, so all the vigor which we possess must flow to us from Christ. There are three things here which deserve our attention. The first is what has now been stated. All the life or health which is diffused through the members flows from the head; so that the members occupy a subordinate rank. The second is, that, by the distribution made, the limited share of each renders the communication between all the members absolutely necessary. The third is, that, without mutual love, the health of the body cannot be maintained. Through the members, as canals, is conveyed from the head all that is necessary for the nourishment of the body. While this connection is upheld, the body is alive and healthy. Each member, too, has its own proper share, — according to the effectual working in the measure of every part.

Lastly, he shows that by love the church is edified, — to the edifying of itself in love. This means that no increase is advantageous, which does not bear a just proportion to the whole body. That man is mistaken who desires his own separate growth. If a leg or arm should grow to a prodigious size, or the mouth be more fully distended, would the undue enlargement of those parts be otherwise than injurious to the whole frame? In like manner, if we wish to be considered members of Christ, let no man be anything for himself, but let us all be whatever we are for the benefit of each other. This is accomplished by love; and where it does not reign, there is no “edification,” but an absolute scattering of the church.

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