The Lord’s Disciples Respond To His Gift – Part 15

This verse gives us insight into the organization of the early church. There was an obvious need for ordering the life of the new communities which came into being, as the result initially of Peter’s preaching and the work which continued. There was a rapid growth of the early church, reflected in the figures recorded by Luke: 3,000 (Acts 2:41; see also 4:4). It was reported to Paul that there were many thousands of Jewish believers (Acts 21:20). As all the early ecclesias were composed of Jews or proselytes, they organized themselves along Jewish lines. The subject cannot be explored in detail here; it has been studied by Edwin Hatch.²(It is inevitable that the subject should come up in Paul’s letters. Apart from Ephesians 4:11-12, we take note of Romans 12:6-8 and 1 Corinthians 12:28.)

Our immediate concern is with Ephesians 4:11. Here, Paul focuses on the word, the means by which God’s will, and His concern for man’s salvation, are conveyed. The term “apostles” makes us think first of the twelve (the faithful eleven and Matthias: see Acts 1:26-2:1). They unquestionably took a leading part in the earliest days of the church’s history. However, there were others who are designated apostles, like Judas and Silas (Acts 15:22,27,32). These were specially gifted with the Holy Spirit, and this played an important part in the preaching of the gospel and in informing their converts about the life and teaching of the Lord Jesus.

What is of great interest is the fact that from the earliest days, there was democracy in the church. This is admirably illustrated in the choice of the seven who were made responsible for the distribution of charity to widows. The apostles resolved this problem by calling the rank and file together, and telling them: “Brothers, choose seven men from among you who are known to be full of the Spirit and wis­dom” (Acts 6:3, NIV)). This was done by the choice of the seven. Later, when the problem of the relationship of uncircumcised believers to the Law of Moses was debated, the decisions arrived at were plainly submitted to the general body of disciples (see Acts 15:22).

Yet the organization of the new communities required others, pastors and teachers. Writing to Titus, who worked in Crete, Paul instructed him to appoint elders in every town (Tit 1:5). The apostle Peter describes himself as an elder, and says that such were to “tend the flock of God”. Here we note an echo of the Lord’s words to Peter by the sea of Galilee (see 1Pe 5:1 and John 21:15-17).

“For the perfecting of the saints…”

In verse 12 (of Ephesians 4), the apostle informs us of the purpose behind the bestowal of the gifts:

“For the perfecting of the saints, unto the work of ministering, unto the building up of the body of Christ.”

Thus those who received the gifts were called to service, not to any form of self-exaltation. The NIV is explicit in this regard: “to prepare God’s people for works of service, so that the body of Christ may be built up.” The emphasis is on service to others, but primarily to the Father Himself, though He does not Himself need our services. However, that is the meaning of our call.

In the understanding of service, and in response, the Lord Jesus is the outstanding example. Matthew’s conclusion to the record of the Lord’s temptation is: “Thou shalt worship the Lord thy God, and him only shalt thou serve” (Matt 4:10). Then again, after performing the task of washing the apostles’ feet, the Lord said to them: “For I have given you an example, that ye also should do as I have done to you” (John 13:15). Increasingly, as we reflect upon the teaching and example of our Lord, it becomes apparent how we must, to achieve spiritual progress and development, deepen our knowledge of the Lord Jesus.

Then, in verse 13, Paul speaks again of the unity of the faith (cf vv 4,5), and stresses what we have already dwelt upon, that we must achieve a growing knowledge of the Lord Jesus, thereby ensuring we attain “to the whole measure of the fullness of Christ” (NIV).

This growing acquaintance with our Lord is the surest guarantee we do not become a prey to false teaching, being seduced “by the sleight of men, in craftiness” (v 14). When we recall, yet again, the errors which had arisen in Colosse, and the threat to the other ecclesias in the Lycus valley, we can begin to appreciate the thrust of this verse. The apostle will not allow his readers, and surely disciples of all generations, to miss what he is so constantly emphasizing, and now in verse 15: our spiritual development is a process of growing “up into him who is the Head, that is, Christ” (NIV). While a new status is conferred upon us as the result of baptism, this becomes meaningful only in the measure we crucify the old self, and become increasingly conformed to the image of the Lord Jesus.

The whole body

Then, yet again, Paul employs the analogy of the body: “From whom [i.e., Christ] all the body fitly framed and knit together through that which every joint sup­plieth, according to the working in due measure of each several part, maketh the increase of the body unto the building up of itself in love” (v 16). As we have already discovered, in the apostle’s use of the figure of the body, each separate member has its own special function. The building up is a process to which ev­ery single member makes a contribution, however modest it may appear, but its importance, if made in love, will be known to the Lord.

The moral consequences

Inevitably now, the apostle, following his usual practice, spells out the moral consequences of the new life in the Lord Jesus. We should note the solemnity of his words:

“This I say therefore and testify in the Lord, that ye no longer walk as the Gentiles also walk, in the vanity of their mind” (v 17).

He is not, therefore, speaking like some Roman or Greek moralist, but in the Lord. It is this which gives authority to his teaching. He knows full well what is happening in the contemporary world, as he shows in Romans 1:21-32. He uses similar terms now: his readers likewise would be well aware of what was going on around them, in the society to which they themselves had previously belonged. “They are darkened in their understanding” is Paul’s judgment (v 18, NIV). Once human beings turn from God, they are in darkness. To quote the NEB: “Dead to all feeling, they have abandoned themselves to vice, and there is no indecency they do not practise” (v 19).

Nothing could be more opposed to the new life: “But ye did not so learn Christ” (v 20). It is his teaching, his conduct, then, as now, which should be the light on our path. Whether it was Paul in person, or the worthy Epaphras, or some other in whom Paul had total confidence, it was the work of God in the person of His Son which was at the heart of their preaching, and his readers were well aware of this essential truth. In view of this, they are exhorted to divest themselves of “the old man” (v 22), what we may term “the Adamic man”, and put on “the new man”. The same exhortation occurs in Colossians 3:9. It is no surprise that it is in the chapter devoted to the deeper meaning of baptism that Paul declares that by this act of faith and obedience our old man was crucified (Rom 6:6). For Paul the proud young Pharisee, it had been a painful experience but by the exceeding grace of God in His Son he embarked on a new life (see 1Ti 1:12-16). He knew that the annihilation of the old self is a lifetime process and that the ideal must be kept before our consciousness each day (see 1Co 15:31).

“Therefore…”

The consequence of living the new life in Christ is “to be created like God in true righteousness and holiness” (v 24, NIV). Then comes the “therefore” (NIV), and the apostle once more gives practical instruction. We must be true and honest in our conversation one with another (v 25); all forms of falsehood must be eschewed and truth should characterize our whole lives.

Yet again Paul brings the reason before us: “We are members one of another.” Thus the concept of one body is yet again affirmed. That disunity with all its dis­tressing consequences can characterize a Christian community is illustrated in the history of the church at Corinth, yet the Lord had given Paul this assurance: “I have much people in this city [Corinth]” (Acts 18:9,10).

The control of the tongue is an important aspect of the new life in Christ. There is a celebrated NT chapter devoted to this (James 3), and the Proverbs frequently dwell on this feature of social relations. References to the use of the tongue are numerous; we take note of one: “The tongue that brings healing is a tree of life, but a deceitful tongue crushes the spirit” (15:4, NIV).

“In your anger do not sin…”

Anger may be legitimate in some situations but it should never be nursed; it should subside before one can hope to spend a peaceful night; so the apostle gives this counsel:

“Be ye angry, and sin not [‘In your anger do not sin’: NIV]: let not the sun go down on your wrath” (v 26).

The control of the small member can lead to conduct which discredits the faith and gives the critic (the “devil”) opportunity for criticism.

“Steal no more…”

In verse 28, there is a warning against theft; it was rampant in the Roman empire and slaves, abused by their masters, might easily filch something belonging to a rich master. The case of Onesimus wonderfully illustrates this: he had absconded, but not with an empty pocket (Phm 1:18,19). The way Paul handled this situation is a model of delicacy and tact. But the real antidote when there is a temptation to steal, is to work, so that one can minister to the needs of another. Here, once more, Paul is himself an outstanding example, in his address to the Ephesian elders at Miletus, he was able to claim: “Ye yourselves know that these hands ministered unto my necessities, and to them who were with me” (Acts 20:34).

How we speak

The subject of the speech of a disciple has already come in for some consideration. In verse 29, the apostle addresses the matter directly:

“Do not let any unwholesome talk come out of your mouths, but only what is helpful for building up others according to their needs, that it may benefit those who listen” (NIV).

The power of the tongue was tragically illustrated in German history, when Hitler with his intoxicating rhetoric moved a great nation to wars of conquest and the unspeakable horrors of the Holocaust. On a lower level, foul language, especially of a suggestive nature, is becoming increasingly common. The disciple must avoid even flippant, frivolous talk.

Sealed with God’s Holy Spirit

Thus we avoid grieving God’s Holy Spirit, the seal which authenticates our disciple­ship, a subject examined earlier (see Eph 1:13). God is holy and the Israelites were told: “Ye shall therefore be holy, for I am holy” (Lev 11:45). Briefly, this means that all aspects of a disciple’s behavior should bear witness to the fact he is part of a new creation (cf 2Co 5:17). Though there is much that calls for discipline in our human nature, we have an understanding and forgiving God. There is a joy in the new life in the Lord Jesus, of which society at large knows so little.

When, then, there is an assembly of believers, the atmosphere should bear witness to the fact that this is a company of men and women who have embraced and practice a new way of life. They are truly God’s people. There should be no place for “rage and anger, brawling and slander, along with every form of malice” (v 31, NIV). On the contrary, their relations should reveal kindness, and a tender and forgiving heart, for this is the individual’s own response to the forgiveness he has received from God and His Son (v 32).

It is thus the chapter finishes on a high note, and the next chapter continues in the same vein.