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
Two Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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And writing to the Ephesians, he has unfolded in the clearest manner the point in question, speaking to the following effect: "Till we all attain to the unity of the faith, and of the knowledge of God, to a perfect man, to the measure of the stature of the fulness of Christ: that we be no longer children, tossed to and fro by every wind of doctrine, by the craft of men, by their cunning in stratagems of deceit; but, speaking the truth in love, may grow up to Him in all things".
And the structure's terminating in a cubit is the symbol of the advancement of the righteous to oneness and to "the unity of the faith.".
from glory) till they grow into "a perfect man.".
Of virtue and the increase of righteousness, should obtain a better place in the universe, as tending in each step of advancement towards the habit of impassibility, till "it come to a perfect man".
For by the service of what is best and most exalted, which is characterized by unity, it renders the Gnostic at once friend and son, having in truth grown "a perfect man, up to the measure of full stature.".
Now, of what I may call the passionlessness which we attribute to the Gnostic (in which the perfection of the believer, "advancing by love, comes to a perfect man, to the measure of full stature"
For there is also one Son (or Servant) of God, by whom we too, receiving the regeneration through the Holy Spirit, desire to come all unto one perfect and heavenly man.
He exhorts them to strive to attain to the perfecting of faith, the essence of which is to hold fast to Christ as true and perfect God. Do not measure him by some human measure. Measure yourself by regarding him as perfect God in the fullness of his deity. When he refers to a mature man he does not mean a span of years or physical stature but a maturation into the full understanding of the divinity of the Son of God.
By "stature" here he means perfect "knowledge"; for as a man will stand firmly, whereas children are carried about and waver in mind, so is it also with believers. "To the unity," saith he, "of the faith." That is, until we shall be shown to have all one faith: for this is unity of faith, when we all are one, when we shall all alike acknowledge the common bond. Till then thou must labor to this end. If for this thou hast received a gift, that thou mightest edify others, look well that thou overturn not thyself, by envying another. God hath honored thee, and ordained thee, that thou shouldest build up another. Yea, for about this was the Apostle also engaged; and for this was the prophet prophesying and persuading, and the Evangelist preaching the Gospel, and for this was the pastor and teacher; all had undertaken one common work. For tell me not of the difference of the spiritual gifts; but that all had one work. Now when we shall all believe alike then shall there be unity; for that this is what he calls "a perfect man," is plain. And yet he elsewhere calls us "babes," even when we are of mature age; but he is there looking to another comparison, for there it is in comparison with our future knowledge that he there calls us babes. For having said, "We know in part," he adds also the word "darkly," and the like: whereas here he speaks with reference to another thing, with reference to changeableness, as he saith also elsewhere, "But solid food is for full-grown men." Do you see then also in what sense he there calls them full-grown? Observe also in what sense he calls men "perfect" here, by the words next added, where he says, "that we may be no longer children." That we keep, he means to say, that little measure, which we may have received, with all diligence, with firmness and steadfastness.
According to the traditions of the church and the apostle Paul, our resurrection will “be into a mature man and the stature of the fullness of Christ.” This is the state in which the Jews claim that Adam was created and in which we have read that the Lord rose.
We must ask: Who are the all whom he speaks of “coming together in the unity of faith”? Does he mean all the people of God or all saints? Or rather all who are capable of reason? He seems to me to be speaking of all the people of God because there are so “many winds of doctrine” blowing about them. When these blasts and billows are aroused, people in general are carried here and there by diverse errors, uncertain of their course.
In the future life we shall attain perfection. But in the present life we need all the help we can get from the apostles, the prophets and our teachers.
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Summary
Ephesians 4:13 articulates the profound and ultimate purpose of Christ's gifts to the church: to bring every believer, and the entire corporate body, to a state of spiritual maturity characterized by a unified faith, a deep, experiential knowledge of the Son of God, and a collective embodiment of the full measure of Christ's own perfection and completeness. This verse serves as a teleological statement, pointing to the glorious end goal of Christian growth and ministry.
Context
Literary Context
Ephesians 4:13 is the culminating statement in a passage (Ephesians 4:1-16) that emphasizes the unity and maturity of the church, which Paul describes as the body of Christ. Following his initial exhortation to "walk worthy of the vocation wherewith ye are called" (Ephesians 4:1), Paul explains that Christ, as the ascended Lord, has "given gifts unto men" (Ephesians 4:8). Specifically, he lists various ministry gifts—apostles, prophets, evangelists, pastors, and teachers (Ephesians 4:11)—whose purpose is explicitly stated in Ephesians 4:12: "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." Verse 13 then clarifies the duration and ultimate goal of this equipping and edification, indicating that these ministries are to continue "till we all come" to the described state of unity, knowledge, and maturity in Christ. This progression from gifted individuals to a perfected corporate body demonstrates Paul's holistic vision for the church.
Historical & Cultural Context
The epistle to the Ephesians was written by Paul during his imprisonment, likely in Rome (circa A.D. 60-62). Ephesus was a prominent city in Asia Minor, known for its diverse population, significant pagan worship (especially of Artemis), and a burgeoning Christian community that faced internal challenges and external pressures. Paul's emphasis on unity was particularly relevant given the potential for divisions between Jewish and Gentile believers within the early church (a theme prominent in Ephesians 2). The concept of "maturity" was also crucial; new converts, often coming from pagan backgrounds, needed to be grounded in sound doctrine to withstand the "sleight of men, and cunning craftiness, whereby they lie in wait to deceive" (Ephesians 4:14). Paul's imagery of a "perfect man" or "full-grown man" would resonate with the common understanding of human development, applying it spiritually to the collective body of Christ.
Key Themes
This verse contributes significantly to several major theological and narrative themes within Ephesians and Paul's broader theology. The overarching theme of Ephesians 4 is unity in the Spirit, which is not merely a superficial agreement but a deep, organic oneness rooted in common faith and knowledge of Christ. This unity is inextricably linked to spiritual maturity, moving believers beyond spiritual infancy to stability and discernment, as highlighted in the contrast with being "tossed to and fro, and carried about with every wind of doctrine" (Ephesians 4:14). The concept of the church as the body of Christ is central, with Christ as the head and believers as members, each contributing to the growth and edification of the whole (Ephesians 4:15-16). Finally, the theme of the fullness of Christ (Greek: plērōma) is paramount; the goal is for the church to embody and manifest Christ's complete essence and character in the world, reflecting His divine abundance and perfection.
Exposition and Analysis
Key Word Analysis
Meaning "oneness, unanimity." This term signifies not just a lack of division, but a positive, active state of shared purpose, mind, and spirit among believers. It's a spiritual solidarity that binds the diverse members of the church together in their faith and pursuit of Christ.
Meaning "complete (in various applications of labor, growth, mental and moral character, etc.); neuter (as noun, with ὁ) completeness." This word does not denote sinless perfection, but rather maturity, completion, or having reached a designated end or goal. Here, it describes the church reaching its full spiritual potential, akin to a full-grown adult in contrast to a child.
Meaning "repletion or completion, i.e. (subjectively) what fills (as contents, supplement, copiousness, multitude), or (objectively) what is filled (as container, performance, period)." In this context, it refers to the complete essence, abundance, and character of Christ. The church is to grow into the full measure of what Christ is, embodying His completeness and spiritual abundance.
Verse Breakdown
"Till we all come in the unity of the faith,"
This phrase establishes the duration and initial aspect of the goal. The work of ministry continues until all believers collectively achieve a profound oneness, not just in intellectual assent to doctrine, but in a shared, living trust and commitment to Christ. This "unity of the faith" signifies a singular, unifying spiritual conviction that binds the diverse members of the Christian community together.
"and of the knowledge of the Son of God,"
This clause parallels the "unity of the faith," specifying the content of that unified understanding. "Knowledge" (Greek: epígnōsis) implies a full, experiential, and transformative discernment of Jesus Christ, moving beyond mere intellectual acquaintance to intimate, relational familiarity. It underscores that true unity is rooted in a common, deep apprehension of who Jesus is.
"unto a perfect man,"
This marks a significant stage in the spiritual journey. The "perfect man" (Greek: anēr téleios) refers to the mature, full-grown individual, or in this corporate context, the church as a collective entity that has reached spiritual adulthood. It signifies completeness and maturity, a state where the church is stable, discerning, and fully developed in its character and function, no longer susceptible to spiritual infancy or instability.
"unto the measure of the stature of the fulness of Christ:"
This is the ultimate standard and destination of the church's growth. The church is called to grow to the full "measure" (Greek: métron, a limited portion or degree) of Christ's "stature" (Greek: hēlikía, maturity in years or size, or spiritual growth). The "fulness of Christ" (Greek: plḗrōma) signifies that Christ Himself is the absolute standard and the very source of this spiritual maturity; the church is to embody His completeness, reflecting His character, nature, and abundance in the world.
Literary Devices
Paul masterfully employs several literary devices in Ephesians 4:13 to convey his profound theological message. Central to the passage is the Metaphor of spiritual growth as physical development, moving from infancy to a "perfect man" or full-grown adult. This vivid imagery makes the concept of spiritual maturity tangible and relatable. The verse also exhibits strong Teleology, as it is entirely focused on the ultimate purpose and goal of Christian life and ministry. Phrases like "Till we all come... unto..." clearly articulate the intended end. Furthermore, there is a clear Parallelism in the phrasing "unity of the faith, and of the knowledge of the Son of God," linking these two essential aspects of spiritual maturity. The use of Hyperbole or strong emphasis is present in "the measure of the stature of the fulness of Christ," underscoring the immense and ultimate standard of Christ-likeness to which the church is called.
Theological and Thematic Connections
Ephesians 4:13 presents a profound theological truth about the corporate destiny of the church. It reveals that the ultimate aim of all spiritual gifts and ministries is not merely individual salvation or isolated piety, but the collective maturation of the entire body of Christ into the very image and character of its Head. This process involves a deep, unifying faith and an intimate, transformative knowledge of Jesus, leading to a corporate manifestation of His completeness and perfection. The church is not just a collection of individuals, but a living organism destined to embody the "fulness of Christ" in the world, reflecting His glory and demonstrating His nature. This vision underscores the essential interdependence of believers and the vital role of every member in contributing to the spiritual health and growth of the whole.
Reflection and Application
Ephesians 4:13 offers a compelling vision for every believer and for the church as a collective body. It calls us beyond mere spiritual infancy or stagnant faith, urging us towards a dynamic and continuous journey of growth into Christ-likeness. This growth is not a solitary endeavor but a communal one, requiring active participation in the body of Christ, where each gift and ministry contributes to the edification of the whole. To "come in the unity of the faith" demands humility, patience, and a fervent love that seeks to preserve the bond of peace, even amidst diversity. To grow "in the knowledge of the Son of God" necessitates a lifelong commitment to knowing Jesus more intimately through His Word, prayer, worship, and obedience. Ultimately, this verse challenges us to consider whether our individual and corporate pursuits align with God's grand purpose: that we, as His church, might fully embody the character, maturity, and complete essence of Christ, radiating His glory and truth to a world desperately in need.
Questions for Reflection
FAQ
What does "unity of the faith" mean in this verse?
"Unity of the faith" refers to a profound, shared spiritual conviction and commitment to Christ that binds believers together. It's not merely an agreement on doctrinal points, though that's important, but a deep, unifying trust and reliance on Jesus Christ and the core truths of the Gospel. This unity fosters harmony and common purpose within the Christian community, reflecting the prayer of Jesus in John 17:20-23 for His followers to be one.
Is "perfect man" referring to individual sinless perfection?
No, the Greek word téleios (G5046) translated "perfect" here signifies completeness, maturity, or having reached a designated end or goal, rather than sinless perfection. In this context, it refers to the church collectively growing up into its full spiritual potential, shedding the characteristics of spiritual childhood and becoming stable, discerning, and fully developed, in contrast to being "children, tossed to and fro" by false doctrines as described in Ephesians 4:14. It's about corporate spiritual adulthood.
What is the "fulness of Christ" and why is it the goal?
The "fulness of Christ" (Greek: plḗrōma, G4138) refers to the complete essence, abundance, and character of Christ Himself. It signifies everything that Christ is in His divine nature and perfect humanity. It is the goal because the church, as His body, is called to embody and manifest His completeness in the world. Just as a physical body reflects its head, the church is to grow into the full measure of Christ's character, nature, and spiritual abundance, reflecting His glory and truth. This concept is also seen in Colossians 1:19 and Colossians 2:9.
Christ-Centered Fulfillment
Ephesians 4:13 finds its ultimate fulfillment in Jesus Christ, who is both the means and the end of the church's spiritual journey. He is the "Son of God" whose knowledge is essential for unity and maturity, and it is His "fulness" that the church is called to embody. Christ is the perfect man, the archetype of humanity as God intended it to be, and the church is destined to grow into His likeness. As the Head of the church, His body, Christ continually supplies the necessary grace and gifts (as described in Ephesians 4:7-11) to enable its growth. He is the standard against which all spiritual maturity is measured, and in Him "dwells all the fullness of the Godhead bodily" (Colossians 2:9). Therefore, the church's journey towards unity, knowledge, and maturity is fundamentally a journey deeper into Christ, becoming more fully His visible manifestation on earth, until the day when we "shall be like him; for we shall see him as he is" (1 John 3:2).