The following is from Darby on Ephesians 4:1-32
it is long but it is a good read and study
---------------------------------------------------------
1I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, 2With all lowliness and meekness, with longsuffering, forbearing one another in love; 3Endeavouring to keep the unity of the Spirit in the bond of peace. 4There is one body, and one Spirit, even as ye are called in one hope of your calling; 5One Lord, one faith, one baptism, 6One God and Father of all, who is above all, and through all, and in you all.
7But unto every one of us is given grace according to the measure of the gift of Christ.
8Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.
9(Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 11And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 13Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: 14That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; 15But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: 16From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.
17This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, 18Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: 19Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness. 20But ye have not so learned Christ; 21If so be that ye have heard him, and have been taught by him, as the truth is in Jesus: 22That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; 23And be renewed in the spirit of your mind; 24And that ye put on the new man, which after God is created in righteousness and true holiness.
25Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another. 26Be ye angry, and sin not: let not the sun go down upon your wrath: 27Neither give place to the devil. 28Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. 29Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. 30And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. 31Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: 32And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.
---------------------------------------------------------
The faithful were to seek — in the dispositions mentioned above — to maintain this unity of the Spirit by the bond of peace. There are three things in this exhortation: first, to walk worthy of their calling; second, the spirit in which they were to do so; third, diligence in maintaining the unity of the Spirit by the bond of peace. It is important to observe, that this unity of the Spirit is not similarity of sentiment, but the oneness of the members of the body of Christ established by the Holy Ghost, maintained practically by a walk according to the Spirit of grace. It is evident that the diligence required for the maintenance of the unity of the Spirit relates to the earth and to the manifestation of this unity on the earth.
The apostle now founds his exhortation on the different points of view under which this unity may be considered — in connection with the Holy Ghost, with the Lord, and with God.
There is one body and one Spirit; not merely an effect produced in the heart of individuals, in order that they might mutually understand each other, but one body. The hope was one, of which this Spirit was the source and the power. This is the essential, real, and abiding unity.
There is also one Lord. With Him was connected "one faith" and "one baptism." This is the public profession and recognition of Christ as Lord. Compare the address in 1 Corinthians.
Finally there is one God and Father of all, who is above all, and through all, and in us all.
What mighty bonds of unity! The Spirit of God, the lordship of Christ, the universal ubiquity of God, even the Father, all tend to bring into unity those connected with each as a divine centre. All the religious relationships of the soul, all the points by which we are in contact with God, agree to form all believers into one in this world, in such a manner that no man can be a Christian without being one with all those who are so. We cannot exercise faith, nor enjoy hope, nor express christian life in any form whatever, without having the same faith and the same hope as the rest, without giving expression to that which exists in the rest. Only we are called on to maintain it practically.
We may remark, that the three spheres of unity presented in these three Verses have not the same extent. The circle of unity enlarges each time. With the Spirit we find linked the unity of the body, the essential and real unity produced by the power of the Spirit uniting to Christ all His members: with the Lord, that of faith and of baptism. Here each individual has the same faith, the same baptism: it is the outward profession, true and real perhaps, but a profession, in reference to Him who has rights over those that call themselves by His name. With regard to the third character of unity, it relates to claims that extend to all things, although to the believer it is a closer bond, because He who has a right over all things dwells in believers. [17] Observe here, that it is not only a unity of sentiment, of desire, and of heart. That unity is pressed upon them; but it is in order to maintain the realisation, and the manifestation here below, of a unity that belongs to the existence and to the eternal position of the assembly in Christ. There is one Spirit, but there is one body. The union of hearts in the bond of peace, which the apostle desires, is for the public maintenance of this unity; not that there might be patience with one another when that has disappeared, Christians contenting themselves with its absence. One does not accept that which is contrary to the word, although in certain cases those who are in it ought to be borne with. The consideration of the community of position and of privilege, enjoyed by all the children of God in the relationships of which we have now been speaking, served to unite them with each other in the sweet enjoyment of this most precious position, leading them also, each one, to rejoice in love at the part which every other member of the body had in this happiness.
But, on the other hand, the fact that Christ was exalted to be in heaven the Head over all things, brought in a difference which appertained to this supremacy of Christ — a supremacy exercised with divine sovereignty and wisdom. "Unto every one of us is given grace [gift] according to the measure of the gift of Christ" (that is to say, as Christ sees fit to bestow). With regard to our position of joy and blessing in Christ, we are one. With regard to our service, we have each an individual place according to His divine wisdom, and according to His sovereign rights in the work. The foundation of this title, whatever may be the divine power that is exercised in it, is this: man was under the power of Satan — miserable condition, the fruit of his sin, a condition to which his self-will had reduced him, but in which (according to the judgment of God who had pronounced on him the sentence of death) he was a slave in body and mind to the enemy who had the power of death — with reservation of the sovereign rights and sovereign grace of God (see Eph_2:2). Now Christ has made Himself man, and began by going as man, led by the Spirit, to meet Satan. He overcame him. As to His personal power, He was able to drive him out everywhere, and to deliver man. But man would not have God with him; nor was it possible for men, in their sinful condition, to be united to Christ without redemption. The Lord however, carrying on His perfect work of love, suffered death, and overcame Satan in that his last stronghold, which God's righteous judgment maintained in force against sinful man — a judgment which Christ therefore underwent, accomplishing a redemption that was complete, final, and eternal in its value; so that neither Satan, the prince of death and accuser of the children of God on earth, nor even the judgment of God, had anything more to say to the redeemed. The kingdom of Satan was taken from him; the just judgment of God was undergone and completely satisfied. All judgment is committed to the Son, and power over all men, because He is the Son of man. These two results are not yet manifested, although the Lord possesses all power in heaven and in earth. The thing here spoken of is another result which is accomplished meanwhile. The victory is complete. He has led the adversary captive. In ascending to heaven He has placed victorious man above all things, and has led captive all the power that previously had dominion over man.
Now before manifesting in person the power He had gained as man by binding Satan, before displaying it in the blessing of man on earth, He exhibits it in the assembly, His body, by imparting, as He had promised, to men delivered from the enemy's dominion gifts which are the proof of that power.
Chapter 1 had laid open to us the thoughts of God; Chapter 2 the fulfilment, in power, of His thoughts with regard to the redeemed — Jews or Gentiles, all dead in their sins — to form them into the assembly. Chapter 3 is the especial development of the mystery in that which concerned the Gentiles in Paul's administration of it on earth. Here (Chapter 4) the assembly is presented in its unity as a body, and in the varied functions of its members; that is to say, the positive effect of those counsels in the assembly here below. But this is founded on the exaltation of Christ, who, the conqueror of the enemy, has ascended to heaven as man.
Thus exalted, He has received gifts in man, that is, in His human character (compare Act_2:33). It is thus "in man," that it is expressed in PsalPsalm 68; whence the quotation is taken. Here, having received these gifts as the Head of the body, Christ is the channel of their communication to others. They are gifts for men.
Three things here characterise Him — a man ascended on high — a man who has led captive him who held man in captivity — a man who has received for men, delivered from that enemy, the gifts of God, which bear witness to this exaltation of man in Christ, and serve as a means for the deliverance of others. For this Chapter does not speak of the more direct signs of the Spirit's power, such as tongues, miracles — such as are usually termed miraculous gifts. But what the Lord as Head confers on individuals, they are the gifts, as His servants for forming the saints to be with Him, and for the edification of the body — the fruit of His care over them. Hence, as already remarked, their continuance (till we all, one after another, grow up to the head) is stated as to power, by the Spirit; in 1 Corinthians 12 it is not.
But let us pause here for a moment, to contemplate the import of that which we have been considering.
What a complete and glorious work is that which the Lord has accomplished for us, and of which the communication of these gifts is the precious testimony! When we were the slaves of Satan and consequently of death, as well as the slaves of sin, we have seen that He was pleased to undergo for the glory of God that which hung over us. He went down into death of which Satan had the power. And so complete was the victory of man in Him, so entire our deliverance, that (exalted Himself as man to the right hand of God's throne — He who had been under death) He has rescued us from the enemy's yoke, and uses the privilege which His position and His glory give Him to make those who were captives before, the vessels of His power for the deliverance of others also. He gives us the right, as under His jurisdiction, of acting in His holy war, moved by the same principles of love as Himself. Such is our deliverance that we are the instruments of His power against the enemy — His fellow-labourers in love through His power. Hence the connection between practical godliness, the complete subjugation of the flesh, and the capacity to serve Christ as instruments in the hand of the Holy Ghost, and the vessels of His power.
Now the Lord's ascension has immense significancy in connection with His Person and work. He ascended indeed as man, but He first descended as man even into the darkness of the grave and of death; and from thence — victorious over the power of the enemy who had the power of death, and having blotted out the sins of His redeemed ones, and accomplished the glory of God in obedience — He takes His place as man above the heavens in order that He may fill all things; not only as being God, but according to the glory and the power of a position in which He was placed by the accomplishment of the work of redemption — a work which led Him into the depths of the power of the enemy, and placed Him on the throne of God — a position that He holds, not only by the title of Creator, which was already His, but by that of Redeemer, which shelters from evil all that is found within the sphere of the mighty efficacy of His work — a sphere filled with blessing, with grace, and with Himself. Glorious truth, which belongs at the same time to the union of the divine and human natures in the Person of Christ, and to the work of redemption accomplished by suffering on the cross!
Love brought Him down from the throne of God, and, being found as a man, [18] through the same grace, into the darkness of death. Having died, bearing our sins, He has gone up again to that throne as man, filling all things. He went below the creature into death, and is gone above it.
But while filling all things by virtue of His glorious Person, and in connection with the work which He accomplished, He is also in immediate relation with that which in the counsels of God is closely united to Him who thus fills all things, with that which has been especially the object of His work of redemption. It is His body, His assembly, united to Him by the bond of the Holy Ghost to complete this mystical man, to be the bride of this second Man, who fills all in all-a body which, as manifested here below, is set in the midst of a creation that is not yet delivered, and in the presence of enemies that are in the heavenly places, until Christ shall exercise, on the part of God His Father, the power that has been committed to Him as man. When Christ shall thus exercise His power, He will take vengeance on those who have defiled His creation by seducing man, who had been its head down here and the image of Him who was to be its Head everywhere. He will also deliver creation from its subjection to evil. Meanwhile, personally exalted as the glorious man, and seated at God's right hand until God shall make His enemies His footstool, He communicates the gifts necessary for the gathering together of those who are to be the companions of His glory, who are the members of His body, and who shall be manifested with Him when His glory shines forth in the midst of this world of darkness.
The apostle shews us here an assembly already delivered, and exercising the power of the Spirit; which on the one side delivers souls, and on the other builds them up in Christ, that they may grow up to the measure of their Head in spite of all the power of Satan which still subsists.
But an important truth is connected with this fact. This spiritual power is not exercised in a manner simply divine. It is Christ ascended (He however who had previously descended into the lower parts of the earth) who, as man, has received these gifts of power. It is thus that Psalm 68 speaks as well as Act_2:33. The latter passage speaks also of the gifts bestowed on His members. In our Chapter it is only in the latter way that they are mentioned. He has given gifts unto men.
I would also remark, that these gifts are not here presented as gifts bestowed by the Holy Ghost come down to earth, and distributing to every one according to His will: nor are those gifts spoken of which are tokens of spiritual power suited to act as signs upon those that are outside: but they are ministrations for gathering together and for edification established by Christ as Head of the body by means of gifts with which He endows persons as His choice. Ascended on high, and having taken His place as man at the right hand of God, and filling all things, whatever may be the extent of His glory, Christ has first for His object to fulfil the ways of God in love in gathering souls, and in particular towards the saints and the assembly; to establish the manifestation of the divine nature, and to communicate to the assembly the riches of that grace which the ways of God display, and of which the divine nature is the source. It is in the assembly that the nature of God, the counsels of grace, and the efficacious work of Christ are concentrated in their object; and these gifts are the means of ministering, in the communication of these, in blessing to man.
Apostles, prophets, evangelists, pastors, and teachers: apostles and prophets laying, or rather being laid, as the foundations of the heavenly building, and acting as coming directly from the Lord in an extraordinary manner; the two other classes (the last being sub-divided into two gifts, connected in their nature) belonging to ordinary ministry in all ages. It is important to remark also, that the apostle sees nothing existing before the exaltation of Christ save man the child of wrath, the power of Satan, the power which raised us up (dead in sins as we were) with Christ, and the efficacy of the cross, which had reconciled us to God, and abolished the distinction between Jew and Gentile in the assembly, to unite them in one body before God — the cross in which Christ drank the cup and bore the curse, so that wrath has passed away for the believer, and in which a God of love, a Saviour God, is fully manifested.
it is long but it is a good read and study
---------------------------------------------------------
1I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, 2With all lowliness and meekness, with longsuffering, forbearing one another in love; 3Endeavouring to keep the unity of the Spirit in the bond of peace. 4There is one body, and one Spirit, even as ye are called in one hope of your calling; 5One Lord, one faith, one baptism, 6One God and Father of all, who is above all, and through all, and in you all.
7But unto every one of us is given grace according to the measure of the gift of Christ.
8Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.
9(Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 11And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 13Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: 14That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; 15But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: 16From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.
17This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, 18Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: 19Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness. 20But ye have not so learned Christ; 21If so be that ye have heard him, and have been taught by him, as the truth is in Jesus: 22That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; 23And be renewed in the spirit of your mind; 24And that ye put on the new man, which after God is created in righteousness and true holiness.
25Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another. 26Be ye angry, and sin not: let not the sun go down upon your wrath: 27Neither give place to the devil. 28Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. 29Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. 30And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. 31Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: 32And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.
---------------------------------------------------------
The faithful were to seek — in the dispositions mentioned above — to maintain this unity of the Spirit by the bond of peace. There are three things in this exhortation: first, to walk worthy of their calling; second, the spirit in which they were to do so; third, diligence in maintaining the unity of the Spirit by the bond of peace. It is important to observe, that this unity of the Spirit is not similarity of sentiment, but the oneness of the members of the body of Christ established by the Holy Ghost, maintained practically by a walk according to the Spirit of grace. It is evident that the diligence required for the maintenance of the unity of the Spirit relates to the earth and to the manifestation of this unity on the earth.
The apostle now founds his exhortation on the different points of view under which this unity may be considered — in connection with the Holy Ghost, with the Lord, and with God.
There is one body and one Spirit; not merely an effect produced in the heart of individuals, in order that they might mutually understand each other, but one body. The hope was one, of which this Spirit was the source and the power. This is the essential, real, and abiding unity.
There is also one Lord. With Him was connected "one faith" and "one baptism." This is the public profession and recognition of Christ as Lord. Compare the address in 1 Corinthians.
Finally there is one God and Father of all, who is above all, and through all, and in us all.
What mighty bonds of unity! The Spirit of God, the lordship of Christ, the universal ubiquity of God, even the Father, all tend to bring into unity those connected with each as a divine centre. All the religious relationships of the soul, all the points by which we are in contact with God, agree to form all believers into one in this world, in such a manner that no man can be a Christian without being one with all those who are so. We cannot exercise faith, nor enjoy hope, nor express christian life in any form whatever, without having the same faith and the same hope as the rest, without giving expression to that which exists in the rest. Only we are called on to maintain it practically.
We may remark, that the three spheres of unity presented in these three Verses have not the same extent. The circle of unity enlarges each time. With the Spirit we find linked the unity of the body, the essential and real unity produced by the power of the Spirit uniting to Christ all His members: with the Lord, that of faith and of baptism. Here each individual has the same faith, the same baptism: it is the outward profession, true and real perhaps, but a profession, in reference to Him who has rights over those that call themselves by His name. With regard to the third character of unity, it relates to claims that extend to all things, although to the believer it is a closer bond, because He who has a right over all things dwells in believers. [17] Observe here, that it is not only a unity of sentiment, of desire, and of heart. That unity is pressed upon them; but it is in order to maintain the realisation, and the manifestation here below, of a unity that belongs to the existence and to the eternal position of the assembly in Christ. There is one Spirit, but there is one body. The union of hearts in the bond of peace, which the apostle desires, is for the public maintenance of this unity; not that there might be patience with one another when that has disappeared, Christians contenting themselves with its absence. One does not accept that which is contrary to the word, although in certain cases those who are in it ought to be borne with. The consideration of the community of position and of privilege, enjoyed by all the children of God in the relationships of which we have now been speaking, served to unite them with each other in the sweet enjoyment of this most precious position, leading them also, each one, to rejoice in love at the part which every other member of the body had in this happiness.
But, on the other hand, the fact that Christ was exalted to be in heaven the Head over all things, brought in a difference which appertained to this supremacy of Christ — a supremacy exercised with divine sovereignty and wisdom. "Unto every one of us is given grace [gift] according to the measure of the gift of Christ" (that is to say, as Christ sees fit to bestow). With regard to our position of joy and blessing in Christ, we are one. With regard to our service, we have each an individual place according to His divine wisdom, and according to His sovereign rights in the work. The foundation of this title, whatever may be the divine power that is exercised in it, is this: man was under the power of Satan — miserable condition, the fruit of his sin, a condition to which his self-will had reduced him, but in which (according to the judgment of God who had pronounced on him the sentence of death) he was a slave in body and mind to the enemy who had the power of death — with reservation of the sovereign rights and sovereign grace of God (see Eph_2:2). Now Christ has made Himself man, and began by going as man, led by the Spirit, to meet Satan. He overcame him. As to His personal power, He was able to drive him out everywhere, and to deliver man. But man would not have God with him; nor was it possible for men, in their sinful condition, to be united to Christ without redemption. The Lord however, carrying on His perfect work of love, suffered death, and overcame Satan in that his last stronghold, which God's righteous judgment maintained in force against sinful man — a judgment which Christ therefore underwent, accomplishing a redemption that was complete, final, and eternal in its value; so that neither Satan, the prince of death and accuser of the children of God on earth, nor even the judgment of God, had anything more to say to the redeemed. The kingdom of Satan was taken from him; the just judgment of God was undergone and completely satisfied. All judgment is committed to the Son, and power over all men, because He is the Son of man. These two results are not yet manifested, although the Lord possesses all power in heaven and in earth. The thing here spoken of is another result which is accomplished meanwhile. The victory is complete. He has led the adversary captive. In ascending to heaven He has placed victorious man above all things, and has led captive all the power that previously had dominion over man.
Now before manifesting in person the power He had gained as man by binding Satan, before displaying it in the blessing of man on earth, He exhibits it in the assembly, His body, by imparting, as He had promised, to men delivered from the enemy's dominion gifts which are the proof of that power.
Chapter 1 had laid open to us the thoughts of God; Chapter 2 the fulfilment, in power, of His thoughts with regard to the redeemed — Jews or Gentiles, all dead in their sins — to form them into the assembly. Chapter 3 is the especial development of the mystery in that which concerned the Gentiles in Paul's administration of it on earth. Here (Chapter 4) the assembly is presented in its unity as a body, and in the varied functions of its members; that is to say, the positive effect of those counsels in the assembly here below. But this is founded on the exaltation of Christ, who, the conqueror of the enemy, has ascended to heaven as man.
Thus exalted, He has received gifts in man, that is, in His human character (compare Act_2:33). It is thus "in man," that it is expressed in PsalPsalm 68; whence the quotation is taken. Here, having received these gifts as the Head of the body, Christ is the channel of their communication to others. They are gifts for men.
Three things here characterise Him — a man ascended on high — a man who has led captive him who held man in captivity — a man who has received for men, delivered from that enemy, the gifts of God, which bear witness to this exaltation of man in Christ, and serve as a means for the deliverance of others. For this Chapter does not speak of the more direct signs of the Spirit's power, such as tongues, miracles — such as are usually termed miraculous gifts. But what the Lord as Head confers on individuals, they are the gifts, as His servants for forming the saints to be with Him, and for the edification of the body — the fruit of His care over them. Hence, as already remarked, their continuance (till we all, one after another, grow up to the head) is stated as to power, by the Spirit; in 1 Corinthians 12 it is not.
But let us pause here for a moment, to contemplate the import of that which we have been considering.
What a complete and glorious work is that which the Lord has accomplished for us, and of which the communication of these gifts is the precious testimony! When we were the slaves of Satan and consequently of death, as well as the slaves of sin, we have seen that He was pleased to undergo for the glory of God that which hung over us. He went down into death of which Satan had the power. And so complete was the victory of man in Him, so entire our deliverance, that (exalted Himself as man to the right hand of God's throne — He who had been under death) He has rescued us from the enemy's yoke, and uses the privilege which His position and His glory give Him to make those who were captives before, the vessels of His power for the deliverance of others also. He gives us the right, as under His jurisdiction, of acting in His holy war, moved by the same principles of love as Himself. Such is our deliverance that we are the instruments of His power against the enemy — His fellow-labourers in love through His power. Hence the connection between practical godliness, the complete subjugation of the flesh, and the capacity to serve Christ as instruments in the hand of the Holy Ghost, and the vessels of His power.
Now the Lord's ascension has immense significancy in connection with His Person and work. He ascended indeed as man, but He first descended as man even into the darkness of the grave and of death; and from thence — victorious over the power of the enemy who had the power of death, and having blotted out the sins of His redeemed ones, and accomplished the glory of God in obedience — He takes His place as man above the heavens in order that He may fill all things; not only as being God, but according to the glory and the power of a position in which He was placed by the accomplishment of the work of redemption — a work which led Him into the depths of the power of the enemy, and placed Him on the throne of God — a position that He holds, not only by the title of Creator, which was already His, but by that of Redeemer, which shelters from evil all that is found within the sphere of the mighty efficacy of His work — a sphere filled with blessing, with grace, and with Himself. Glorious truth, which belongs at the same time to the union of the divine and human natures in the Person of Christ, and to the work of redemption accomplished by suffering on the cross!
Love brought Him down from the throne of God, and, being found as a man, [18] through the same grace, into the darkness of death. Having died, bearing our sins, He has gone up again to that throne as man, filling all things. He went below the creature into death, and is gone above it.
But while filling all things by virtue of His glorious Person, and in connection with the work which He accomplished, He is also in immediate relation with that which in the counsels of God is closely united to Him who thus fills all things, with that which has been especially the object of His work of redemption. It is His body, His assembly, united to Him by the bond of the Holy Ghost to complete this mystical man, to be the bride of this second Man, who fills all in all-a body which, as manifested here below, is set in the midst of a creation that is not yet delivered, and in the presence of enemies that are in the heavenly places, until Christ shall exercise, on the part of God His Father, the power that has been committed to Him as man. When Christ shall thus exercise His power, He will take vengeance on those who have defiled His creation by seducing man, who had been its head down here and the image of Him who was to be its Head everywhere. He will also deliver creation from its subjection to evil. Meanwhile, personally exalted as the glorious man, and seated at God's right hand until God shall make His enemies His footstool, He communicates the gifts necessary for the gathering together of those who are to be the companions of His glory, who are the members of His body, and who shall be manifested with Him when His glory shines forth in the midst of this world of darkness.
The apostle shews us here an assembly already delivered, and exercising the power of the Spirit; which on the one side delivers souls, and on the other builds them up in Christ, that they may grow up to the measure of their Head in spite of all the power of Satan which still subsists.
But an important truth is connected with this fact. This spiritual power is not exercised in a manner simply divine. It is Christ ascended (He however who had previously descended into the lower parts of the earth) who, as man, has received these gifts of power. It is thus that Psalm 68 speaks as well as Act_2:33. The latter passage speaks also of the gifts bestowed on His members. In our Chapter it is only in the latter way that they are mentioned. He has given gifts unto men.
I would also remark, that these gifts are not here presented as gifts bestowed by the Holy Ghost come down to earth, and distributing to every one according to His will: nor are those gifts spoken of which are tokens of spiritual power suited to act as signs upon those that are outside: but they are ministrations for gathering together and for edification established by Christ as Head of the body by means of gifts with which He endows persons as His choice. Ascended on high, and having taken His place as man at the right hand of God, and filling all things, whatever may be the extent of His glory, Christ has first for His object to fulfil the ways of God in love in gathering souls, and in particular towards the saints and the assembly; to establish the manifestation of the divine nature, and to communicate to the assembly the riches of that grace which the ways of God display, and of which the divine nature is the source. It is in the assembly that the nature of God, the counsels of grace, and the efficacious work of Christ are concentrated in their object; and these gifts are the means of ministering, in the communication of these, in blessing to man.
Apostles, prophets, evangelists, pastors, and teachers: apostles and prophets laying, or rather being laid, as the foundations of the heavenly building, and acting as coming directly from the Lord in an extraordinary manner; the two other classes (the last being sub-divided into two gifts, connected in their nature) belonging to ordinary ministry in all ages. It is important to remark also, that the apostle sees nothing existing before the exaltation of Christ save man the child of wrath, the power of Satan, the power which raised us up (dead in sins as we were) with Christ, and the efficacy of the cross, which had reconciled us to God, and abolished the distinction between Jew and Gentile in the assembly, to unite them in one body before God — the cross in which Christ drank the cup and bore the curse, so that wrath has passed away for the believer, and in which a God of love, a Saviour God, is fully manifested.
