TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ephesians 4:2–16. His three-level outline is real structure in the source text, so it is rendered as structure.
Here the apostle proceeds to more particular exhortations. Two he enlarges upon in this chapter: - To unity an love, purity and holiness, which Christians should very much study. We do not walk worthy of the vocation wherewith we are called if we be not faithful friends to all Christians, and sworn enemies to all sin.
This section contains the exhortation to mutual love, unity, and concord, with the proper means and motives to promote them. Nothing is pressed upon us more earnestly in the scriptures than this. Love is the law of Christ's kingdom, the lesson of his school, the livery of his family. Observe,
I.The means of unity:
Lowliness and meekness, long-suffering, and forbearing one another in love, Eph 4:2. By lowliness we are to understand humility, entertaining mean thoughts of ourselves, which is opposed to pride. By meekness, that excellent disposition of soul which makes men unwilling to provoke others, and not easily to be provoked or offended with their infirmities; and it is opposed to angry resentments and peevishness. Long-suffering implies a patient bearing of injuries, without seeking revenge. Forbearing one another in love signifies bearing their infirmities out of a principle of love, and so as not to cease to love them on the account of these. The best Christians have need to bear one with another, and to make the best one of another, to provoke one another's graces and not their passions. We find much in ourselves which it is hard to forgive ourselves; and therefore we must not think it much if we find that in others which we think hard to forgive them, and yet we must forgive them as we forgive ourselves. Now without these things unity cannot be preserved. The first step towards unity is humility; without this there will be no meekness, no patience, or forbearance; and without these no unity. Pride and passion break the peace, and make all the mischief. Humility and meekness restore the peace, and keep it. Only by pride comes contention; only by humility comes love. The more lowly-mindedness the more like-mindedness. We do not walk worthy of the vocation wherewith we are called if we be not meek and lowly of heart: for he by whom we are called, he to whom we are called, was eminent for meekness and lowliness of heart, and has commanded us therein to learn of him.
II.The nature of that unity which the apostle prescribes:
it is the unity of the Spirit, Eph 4:3. The seat of Christian unity is in the heart or spirit: it does not lie in one set of thoughts, nor in one form and mode of worship, but in one heart and one soul. This unity of heart and affection may be said to be of the Spirit of God; it is wrought by him, and is one of the fruits of the Spirit. This we should endeavour to keep. Endeavouring is a gospel word. We must do our utmost. If others will quarrel with us, we must take all possible care not to quarrel with them. If others will despise and hate us, we must not despise and hate them. In the bond of peace. Peace is a bond, as it unites persons, and makes them live friendly one with another. A peaceable disposition and conduct bind Christians together, whereas discord and quarrelling disband and disunite their hearts and affections. Many slender twigs, bound together, become strong. The bond of peace is the strength of society. Not that it can be imagined that all good people, and all the members of societies, should be in every thing just of the same length, and the same sentiments, and the same judgment: buy the bond of peace unites them all together, with a non obstante to these. As in a bundle of rods, they may be of different lengths and different strength; but, when they are tied together by one bond, they are stronger than any, even than the thickest and strongest was of itself.
III.The motives proper to promote this Christian unity and concord. The apostle urges several, to persuade us thereto.
1.Consider how many unities there are that are the joy and glory of our Christian profession. There should be one heart; for there is one body, and one spirit, Eph 4:4. Two hearts in one body would be monstrous. If there be but one body, all that belong to that body should have one heart. The Catholic church is one mystical body of Christ, and all good Christians make up but one body, incorporated by one charter, that of the gospel, animated by one Spirit, the same Holy Spirit who by his gifts and graces quickens, enlivens, and governs that body. If we belong to Christ, we are all actuated by one and the same Spirit, and therefore should be one. Even as you are called in one hope of your calling. Hope is here put for its object, the thing hoped for, the heavenly inheritance, to the hope of which we are called. All Christians are called to the same hope of eternal life. There is one Christ that they all hope in, and one heaven that they are all hoping for; and therefore they should be of one heart. One Lord (Eph 4:5), that is, Christ, the head of the church, to whom, by God's appointment, all Christians are immediately subject. One faith, that is, the gospel, containing the doctrine of the Christian faith: or, it is the same grace of faith (faith in Christ) whereby all Christians are saved. One baptism, by which we profess our faith, being baptized in the name of the Father, Son, and Holy Ghost; and so the same sacramental covenant, whereby we engage ourselves to the Lord Christ. One God and Father of all, Eph 4:6. One God, who owns all the true members of the church for his children; for he is the Father of all such by special relation, as he is the Father of all men by creation: and he is above all, by his essence, and with respect to the glorious perfections of his nature, and as he has dominion over all creatures and especially over his church, and through all, by his providence upholding and governing them: and in you all, in all believers, in whom he dwells as in his holy temple, by his Spirit and special grace. If then there be so many ones, it is a pity but there should be one more - one heart, or one soul.
2.Consider the variety of gifts that Christ has bestowed among Christians: But unto every one of us is given grace according to the measure of the gift of Christ. Though the members of Christ's church agree in so many things, yet there are some things wherein they differ: but this should breed no difference of affection among them, since they are all derived from the same bountiful author and designed for the same great ends. Unto every one of us Christians is given grace, some gift of grace, in some kind or degree or other, for the mutual help of one another. Unto every one of us ministers is given grace; to some a greater measure of gifts, to others a less measure. The different gifts of Christ's ministers proved a great occasion of contention among the first Christians: one was for Paul, and another for Apollos. The apostle shows that they had no reason to quarrel about them, but all the reason in the world to agree in the joint use of them, for common edification; because all was given according to the measure of the gift of Christ, in such a measure as seemed best to Christ to bestow upon every one. Observe, All the ministers, and all the members of Christ, owe all the gifts and graces that they are possessed of to him; and this is a good reason why we should love one another, because to every one of us is given grace. All to whom Christ has given grace, and on whom he has bestowed his gifts (though they are of different sizes, different names, and different sentiments, yet), ought to love one another. The apostle takes this occasion to specify some of the gifts which Christ bestowed. And that they were bestowed by Christ he makes appear by those words of David wherein he foretold this concerning him (Psa 68:18), Wherefore he saith (Eph 4:8), that is, the Psalmist saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. David prophesied of the ascension of Christ; and the apostle descants upon it here, and in the three following verses. When he ascended up on high. We may understand the apostle both of the place into which he ascended in his human nature, that is, the highest heavens, and particularly of the state to which he was advanced, he being then highly exalted, and eminently glorified, by his Father. Let us set ourselves to think of the ascension of Jesus Christ: that our blessed Redeemer, having risen from the dead, in gone to heaven, where he sits at the right hand of the Majesty on high, which completed the proof of his being the Son of God. As great conquerors, when they rode in their triumphal chariots, used to be attended with the most illustrious of their captives led in chains, and were wont to scatter their largesses and bounty among the soldiers and other spectators of their triumphs, so Christ, when he ascended into heaven, as a triumphant conqueror, led captivity captive. It is a phrase used in the Old Testament to signify a conquest over enemies, especially over such as formerly had led others captive; see Jdg 5:12. Captivity is here put for captives, and signifies all our spiritual enemies, who brought us into captivity before. He conquered those who had conquered us; such as sin, the devil, and death. Indeed, he triumphed over these on the cross; but the triumph was completed at his ascension, when he became Lord over all, and had the keys of death and hades put into his hands. And he gave gifts unto men: in the psalm it is, He received gifts for men. He received for them, that he might give to them, a large measure of gifts and graces; particularly, he enriched his disciples with the gift of the Holy Ghost. The apostle, thus speaking of the ascension of Christ, takes notice that he descended first, Eph 4:9. As much as if he had said, "When David speaks of Christ's ascension, he intimates the knowledge he had of Christ's humiliation on earth; for, when it is said that he ascended, this implies that he first descended: for what is it but a proof or demonstration of his having done so?" Into the lower parts of the earth; this may refer either to his incarnation, according to that of David, Psa 139:15, My substance was not hidden from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth; or, to his burial, according to that of Psa 63:9, Those that seek my soul to destroy it shall go into the lower parts of the earth. He calls his death (say some of the fathers) his descent into the lower parts of the earth. He descended to the earth in his incarnation. He descended into the earth in his burial. As Jonas was three days and three nights in the whale's belly, so was the Son of man in the heart of the earth. He that descended is the same also that ascended up far above all heavens (Eph 4:10), far above the airy and starry (which are the visible) heavens, into the heaven of heavens; that he might fill all things, all the members of his church, with gifts and graces suitable to their several conditions and stations. Observe, Our Lord humbled himself first, and then he was exalted. He descended first, and then ascended. The apostle next tells us what were Christ's gifts at his ascension: He gave some apostles, etc., Eph 4:11. Indeed he sent forth some of these before his ascension, Mat 10:1-5. But one was then added, Act 1:26. And all of them were more solemnly installed, and publicly confirmed, in their office, by his visibly pouring forth the Holy Ghost in an extraordinary manner and measure upon them. Note, The great gift that Christ gave to the church at his ascension was that of the ministry of peace and reconciliation. The gift of the ministry is the fruit of Christ's ascension. And ministers have their various gifts, which are all given them by the Lord Jesus. The officers which Christ gave to his church were of two sorts - extraordinary ones advanced to a higher office in the church: such were apostles, prophets, and evangelists. The apostles were chief. These Christ immediately called, furnished them with extraordinary gifts and the power of working miracles, and with infallibility in delivering his truth; and, they having been the witnesses of his miracles and doctrine, he sent them forth to spread the gospel and to plant and govern churches. The prophets seem to have been such as expounded the writings of the Old Testament, and foretold things to come. The evangelists were ordained persons (Ti2 1:6), whom the apostles took for their companions in travel (Gal 2:1), and sent them out to settle and establish such churches as the apostles themselves had planted (Act 19:22), and, not being fixed to any particular place, they were to continue till recalled, Ti2 4:9. And then there are ordinary ministers, employed in a lower and narrower sphere; as pastors and teachers. Some take these two names to signify one office, implying the duties of ruling and teaching belonging to it. Others think they design two distinct offices, both ordinary, and of standing use in the church; and then pastors are such as are fixed at the head of particular churches, with design to guide, instruct, and feed them in the manner appointed by Christ; and they are frequently called bishops and elders: and the teachers were those whose work it was also to preach the gospel and to instruct the people by way of exhortation. We see here that it is Christ's prerogative to appoint what officers and offices he pleases in his church. And how rich is the church, that had at first such a variety of officers and has still such a variety of gifts! How kind is Christ to his church! How careful of it and of its edification! When he ascended, he procured the gift of the Holy Ghost; and the gifts of the Holy Ghost are various: some have greater, others have less measures; but all for the good of the body, which brings us to the third argument,
3.Which is taken from Christ's great end and design in giving gifts unto men. The gifts of Christ were intended for the good of his church, and in order to advance his kingdom and interest among men. All these being designed for one common end is a good reason why all Christians should agree in brotherly love, and not envy one another's gifts. All are for the perfecting of the saints (Eph 4:12); that is, according to the import of the original, to bring into an orderly spiritual state and frame those who had been as it were dislocated and disjointed by sin, and then to strengthen, confirm, and advance them therein, that so each, in his proper place and function, might contribute to the good of the whole. - For the work of the ministry, or for the work of dispensation; that is, that they might dispense the doctrines of the gospel, and successfully discharge the several parts of their ministerial function. - For the edifying of the body of Christ; that is, to build up the church, which is Christ's mystical body, by an increase of their graces, and an addition of new members. All are designed to prepare us for heaven: Till we all come, etc., Eph 4:13. The gifts and offices (some of them) which have been spoken of are to continue in the church till the saints be perfected, which will not be till they all come in the unity of the faith (till all true believers meet together, by means of the same precious faith) and of the knowledge of the Son of God, by which we are to understand, not a bare speculative knowledge, or the acknowledging of Christ to be the Son of God and the great Mediator, but such as is attended with appropriation and affection, with all due honour, trust, and obedience. - Unto a perfect man, to our full growth of gifts and graces, free from those childish infirmities that we are subject to in the present world. - Unto the measure of the stature of the fulness of Christ, so as to be Christians of a full maturity and ripeness in all the graces derived from Christ's fulness: or, according to the measure of that stature which is to make up the fulness of Christ, which is to complete his mystical body. Now we shall never come to the perfect man, till we come to the perfect world. There is a fulness in Christ, and a fulness to be derived from him; and a certain stature of that fulness, and a measure of that stature, are assigned in the counsel of God to every believer, and we never come to that measure till we come to heaven. God's children, as long as they are in this world, are growing. Dr Lightfoot understands the apostle as speaking here of Jews and Gentiles knit in the unity of the faith and of the knowledge of the Son of God, so making a perfect man, and the measure of the stature of the fulness of Christ. The apostle further shows, in the following verses, what was God's design in his sacred institutions, and what effect they ought to have upon us. As,
(1.)That we henceforth be no more children, etc. (Eph 4:14); that is, that we may be no longer children in knowledge, weak in the faith, and inconstant in our judgments, easily yielding to every temptation, readily complying with every one's humour, and being at every one's back. Children are easily imposed upon. We must take care of this, and of being tossed to and fro, like ships without ballast, and carried about, like clouds in the air, with such doctrines as have no truth nor solidity in them, but nevertheless spread themselves far and wide, and are therefore compared to wind. By the sleight of men; this is a metaphor taken from gamesters, and signifies the mischievous subtlety of seducers: and cunning craftiness, by which is meant their skilfulness in finding ways to seduce and deceive; for it follows, whereby they lie in wait to deceive, as in an ambush, in order to circumvent the weak, and draw them from the truth. Note, Those must be very wicked and ungodly men who set themselves to seduce and deceive others into false doctrines and errors. The apostle describes them here as base men, using a great deal of devilish art and cunning, in order thereunto. The best method we can take to fortify ourselves against such is to study the sacred oracles, and to pray for the illumination and grace of the Spirit of Christ, that we may know the truth as it is in Jesus, and be established in it.
(2.)That we should speak the truth in love (Eph 4:15), or follow the truth in love, or be sincere in love to our fellow-christians. While we adhere to the doctrine of Christ, which is the truth, we should live in love one with another. Love is an excellent thing; but we must be careful to preserve truth together with it. Truth is an excellent thing; yet it is requisite that we speak it in love, and not in contention. These two should go together - truth and peace.
(3.)That we should grow up into Christ in all things. Into Christ, so as to be more deeply rooted in him. In all things; in knowledge, love, faith, and all the parts of the new man. We should grow up towards maturity, which is opposed to being children. Those are improving Christians who grow up into Christ. The more we grow into an acquaintance with Christ, faith in him, love to him, dependence upon him, the more we shall flourish in every grace. He is the head; and we should thus grow, that we may thereby honour our head. The Christian's growth tends to the glory of Christ.
(4.)We should be assisting and helpful one to another, as members of the same body, Eph 4:16. Here the apostle makes a comparison between the natural body and Christ's mystical body, that body of which Christ is the head: and he observes that as there must be communion and mutual communications of the members of the body among themselves, in order to their growth and improvement, so there must be mutual love and unity, together with the proper fruits of these, among Christians, in order to their spiritual improvement and growth in grace. From whom, says he (that is, from Christ their head, who conveys influence and nourishment to every particular member), the whole body of Christians, fitly joined together and compacted (being orderly and firmly united among themselves, every one in his proper place and station), by that which every joint supplies (by the assistance which every one of the parts, thus united, gives to the whole, or by the Spirit, faith, love, sacraments, etc., which, like the veins and arteries in the body, serve to unite Christians to Christ their head, and to one another as fellow-members), according to the effectual working in the measure of every part (that is, say some, according to the power which the Holy Ghost exerts to make God's appointed means effectual for this great end, in such a measure as Christ judges to be sufficient and proper for every member, according to its respective place and office in the body; or, as others, according to the power of Christ, who, as head, influences and enlivens every member; or, according to the effectual working of every member, in communicating to others of what it has received, nourishment is conveyed to all in their proportions, and according to the state and exigence of every part) makes increase of the body, such an increase as is convenient for the body. Observe, Particular Christians receive their gifts and graces from Christ for the sake and benefit of the whole body. Unto the edifying of itself in love. We may understand this two ways: - Either that all the members of the church may attain a greater measure of love to Christ and to one another; or that they are moved to act in the manner mentioned from love to Christ and to one another. Observe, Mutual love among Christians is a great friend to spiritual growth: it is in love that the body edifies itself; whereas a kingdom divided against itself cannot stand.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
He says that the church’s order has been so formed as to join the human race together in the profession of unity, so that all may be in Christ, having Christ as their single head, that is, as the source of life.
What he said elsewhere, "Wherefore also God hath highly exalted Him," that saith he also here. "He that descended, is the same also that ascended." It did Him no injury that He came down into the lower parts of the earth, nor was it any hindrance to His becoming far higher than the Heavens. So that the more a man is humbled, so much the more is he exalted. For as in the case of water, the more a man presses it downwards, the more he forces it up; and the further a man retires to hurl a javelin, the surer his aim; so is it also with humility. However, when we speak of ascents with reference to God, we must needs conceive a descent first; but when with reference to man, not at all so. Then he goes on to show further His providential care, and His wisdom, for He who hath wrought such things as these, who had such might, and who refused not to go down even to those lower parts for our sakes, never would He have made these distributions of spiritual gifts without a purpose. Now elsewhere he tells us that this was the work of the Spirit, in the words, "In the which the Holy Ghost hath made you bishops to feed the Church of God." And here he saith that it is the Son; and elsewhere that it is God. "And He gave to the Church some apostles, and some prophets." But in the Epistle to the Corinthians, he saith, "I planted, Apollos watered; but God gave the increase." And again, "Now he that planteth and he that watereth are one: but each shall receive his own reward according to his own labor." So is it also here; for what if thou bring in but little? Thou hast received so much. First, he says, "apostles"; for these had all gifts; secondarily, "prophets," for there were some who were not indeed apostles, but prophets, as Agabus; thirdly, "evangelists," who did not go about everywhere, but only preached the Gospel, as Priscilla and Aquila; "pastors and teachers," those who were entrusted with the charge of a whole nation. What then? are the pastors and the teachers inferior? Yes, surely; those who were settled and employed about one spot, as Timothy and Titus, were inferior to those who went about the world and preached the Gospel. However, it is not possible from this passage to frame the subordination and precedence, but from another Epistle. "He gave," saith he; thou must not say a word to gainsay it. Or perhaps by "evangelists" he means those who wrote the Gospel.
"For the perfecting of the saints unto the work of ministering, unto the building up of the body of Christ."
Perceive ye the dignity of the office? Each one edifies, each one perfects, each one ministers.
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Summary
Ephesians 4:12 elucidates the profound purpose behind the spiritual gifts and leadership roles that the ascended Christ bestows upon His church. It reveals a divinely ordained threefold objective for apostles, prophets, evangelists, pastors, and teachers: to equip and mature all believers for active participation in service, to facilitate the collective work of ministry, and ultimately, to build up and strengthen the entire body of Christ into spiritual maturity and unity.
Context
Literary Context
This verse is an integral part of Paul's sustained argument in Ephesians chapter 4, which transitions from theological exposition (chapters 1-3) to practical exhortation for Christian living. Paul begins the chapter with an earnest appeal for unity within the church, urging believers to "walk worthy of the vocation wherewith ye are called" (Ephesians 4:1). He then grounds this unity in the shared realities of "one body, and one Spirit, even as ye are called in one hope of your calling" (Ephesians 4:4). Following this, Paul explains that Christ, having ascended, has given diverse gifts to His people (Ephesians 4:7-10). Ephesians 4:11 specifically lists these gifted leaders—apostles, prophets, evangelists, and pastor-teachers—and verse 12 then clarifies the precise, interconnected purposes for which these individuals are given to the church, setting the stage for the church's growth "unto a perfect man, unto the measure of the stature of the fulness of Christ" (Ephesians 4:13).
Historical & Cultural Context
Paul wrote Ephesians from prison, likely in Rome, around A.D. 60-62. The church in Ephesus was a significant early Christian community, situated in a prominent Roman provincial capital known for its temple of Artemis (Diana) and a diverse, multicultural population. This context meant Christians faced pressures from paganism, Gnosticism, and internal divisions. Paul's emphasis on unity and the proper functioning of the church was crucial for its survival and growth in such an environment. The concept of a "body" with various functioning "members" was a common metaphor in antiquity for social cohesion, but Paul imbues it with profound theological meaning, identifying Christ as the head and believers as His living members. The establishment of specific leadership roles was vital for the nascent church's organization, doctrinal purity, and evangelistic outreach in a world often hostile to its message.
Key Themes
Ephesians 4:12 contributes significantly to several overarching themes in the book of Ephesians and Paul's theology. Firstly, it underscores the theme of church unity and diversity, showing how distinct gifts and roles work together for a singular purpose. Secondly, it highlights the equipping of the saints for ministry, challenging any notion that ministry is solely the domain of a few gifted leaders; rather, leaders exist to empower all believers for service. This directly relates to the theme of every member ministry, where each part of the body contributes to the whole. Thirdly, the verse emphasizes spiritual maturity and growth, as the ultimate goal of this equipping and ministry is the "edifying of the body of Christ," leading to a church that is strong, stable, and fully developed in Christ, as further elaborated in Ephesians 4:13-16. This progressive growth is essential for the church to fulfill its cosmic purpose as Christ's body on earth.
Exposition and Analysis
Key Word Analysis
From the root word meaning "to mend," "to restore," or "to equip fully," this term signifies bringing something to its proper state of readiness, completeness, or functionality. It implies a process of training, preparing, and furnishing believers so they are fully capable and ready for their assigned tasks. It's the same root used for "mending nets" in Matthew 4:21 or "restoring" a brother in Galatians 6:1.
This word denotes service, attendance, or administration. It encompasses all forms of practical service rendered to God and to others within the Christian community and beyond. It highlights the active, practical outworking of faith and love, emphasizing that Christian life is inherently one of service, not just reception.
Literally meaning "building" or "construction," this term is used metaphorically to describe the spiritual growth, strengthening, and development of the church. It implies a process of continuous spiritual improvement, where believers are built up in faith, knowledge, and character, contributing to the overall strength and stability of the collective body.
Verse Breakdown
"For the perfecting of the saints,"
This clause establishes the primary, foundational purpose of the gifted leaders. Their role is not to perform all ministry themselves, but to equip, train, and prepare all believers—the "saints" (a term referring to all who are set apart by God in Christ)—for service. This "perfecting" involves spiritual formation, doctrinal instruction, and practical training, ensuring that every member is mature and ready to contribute.
"for the work of the ministry,"
This clause specifies the immediate outcome and objective of the "perfecting." Once the saints are equipped, they are enabled to engage in "the work of the ministry." This refers to the collective service and good works that all believers are called to perform, both within the church community (serving one another) and in the world (evangelism, social action, demonstrating Christ's love). It emphasizes that ministry is a shared responsibility, not an exclusive domain.
"for the edifying of the body of Christ:"
This final clause states the ultimate, overarching goal of both the equipping of the saints and their engagement in ministry. The purpose is the continuous "building up" or spiritual strengthening and growth of the entire church, which Paul consistently refers to as "the body of Christ." This edification leads to the church's collective maturity, unity, and health, enabling it to function effectively as Christ's presence in the world.
Literary Devices
Paul employs several powerful literary devices in this concise verse. The most prominent is Parallelism, seen in the repeated use of the preposition "for" (Greek, eis or pros in the KJV translation, though the Strong's data shows G4314 pros and G1519 eis are used in the KJV rendering, both conveying purpose). This repetition creates a clear, threefold statement of purpose, emphasizing the interconnected and sequential nature of the objectives: equipping leads to work, which leads to edification. The verse also utilizes Metaphor, specifically the Body Metaphor, which is central to Paul's ecclesiology throughout Ephesians and other epistles. By referring to the church as "the body of Christ," Paul vividly conveys the organic unity, interdependence, and functional diversity of believers, with Christ as the head. The term "edifying" itself is a Metaphor drawn from architecture, literally meaning "building up," which powerfully illustrates the spiritual construction and growth of the church as a living edifice.
Theological and Thematic Connections
Ephesians 4:12 stands as a foundational text for understanding the nature and purpose of the church and its leadership. It articulates a radical vision where leadership is not about control or exclusive performance of ministry, but about empowerment and equipping. This verse underscores the New Testament emphasis on the priesthood of all believers, asserting that every Christian is called to active service and has a vital role to play in the church's mission. The gifts given by Christ are not for individual glory but for corporate good, ensuring that the entire body grows in health, unity, and maturity. This collective growth is essential for the church to manifest Christ's presence and character to the world, demonstrating His love and truth.
Reflection and Application
Ephesians 4:12 offers profound insights for both church leaders and every believer today. For leaders, it serves as a clear job description: their primary calling is to equip and empower the congregation, not to be the sole performers of ministry. It challenges leaders to invest in teaching, training, and delegating, fostering an environment where every member discovers and deploys their God-given gifts. For individual believers, this verse is an invitation and an affirmation: you are a "saint," called to "the work of the ministry." It dispels the myth that ministry is only for the ordained, revealing that every Christian has a vital role in building up the body of Christ. This understanding encourages active participation, mutual service, and a collective pursuit of spiritual maturity. When every part functions effectively, the church becomes a vibrant, healthy, and impactful community, truly reflecting Christ to the world.
Questions for Reflection
FAQ
What is the "perfecting of the saints" mentioned in this verse?
The "perfecting of the saints" refers to the process of equipping, training, and preparing all believers for active participation in Christian service and spiritual maturity. It implies bringing them to a state of readiness and completeness, much like mending something to make it fully functional. This is the primary role of the gifted leaders listed in Ephesians 4:11: apostles, prophets, evangelists, pastors, and teachers. Their goal is to empower every Christian to fulfill their unique calling within the body of Christ.
Does this verse mean that only church leaders are called to ministry?
Absolutely not. On the contrary, Ephesians 4:12 clearly states that leaders are given "for the perfecting of the saints, for the work of the ministry." This means the leaders' role is to equip the saints (all believers) to do the work of the ministry. Ministry is not exclusive to a select few, but it is the calling and responsibility of every Christian. Leaders facilitate, train, and guide, enabling the entire congregation to engage in service, just as 1 Peter 4:10 encourages every believer to "minister the same one to another as good stewards of the manifold grace of God."
Christ-Centered Fulfillment
Ephesians 4:12 finds its ultimate fulfillment in Christ Himself, who is the Head of the Church and the source of all spiritual gifts. It is His ascension and triumph that enabled Him to "give gifts unto men" (Ephesians 4:8). The "perfecting of the saints" is a participation in Christ's ongoing work of sanctification, as He continually conforms believers to His image (Romans 8:29). The "work of the ministry" is nothing less than the continuation of Christ's earthly ministry through His body, the church, as He commissioned His disciples to "go ye therefore, and teach all nations" (Matthew 28:19). Finally, the "edifying of the body of Christ" points to the church's growth into the fullness of Him who is the Head, even Christ (Ephesians 4:15-16). Thus, the entire purpose outlined in this verse is Christ-centered: it flows from His authority, is empowered by His Spirit, and aims at the full manifestation of His character and mission through His redeemed people, ultimately bringing glory to God the Father (Ephesians 3:21).