Ephesians 4:15

Eph_4:15

But speaking the truth in love, may grow up into him in all things, which is the head, even Christ.

Lovingly real

Although ale?theuein has in usage the special force of expressing truth, yet here it seems to be the expression by a whole life and conversation, and so to answer to the recent phrase--too recent to find place in a great version; the phrase of being real. It means the tone of true life answering to true conviction. For the apostle, with a crash of images, bids us not be infantile, and not toss and twist as the waves of opinion surge to the breath of every new system, system ever so fortuitous, ever so scheming, ever so methodically misleading; but counter to all this, bids us form a purpose of steady growth, a growth depending on our own will, a growing into Jesus Christ. Of this mystic attainment, the moral intelligible meaning at this present is: To be real--in love--reality in contrast to illusion, love in contrast to self-seeking. Is not this the worlds problem of life? The very epigram of ethics--Lovingly real. It is easy to be straightforwardly real, and show no tenderness for anyone but yourself. It is easy to express devoted interest by voice and look, and to be a dissembler. But to be real oneself and to be in love even with those that are not real and not loving, requires such an ejection of self-pleasing and self-seeking, as must be troublesome to the best, and intolerable to the most. There is an honesty of manner which, as Cicero says, makes a brow look not so much a brow as a pledge to society, an austerity like that of an archaic bust, a massive simplicity on which an age or a kingdom might lean; yet (says he) such a man may be a deceiver from his boyhood, his spirit shrouded by his looks, and his doings by four wails. Or the selfish may wear no disguise at all. As in a vivid portrait lately exhibited to us--the motive of his talk was never an appeal for sympathy or compassion, things to which he seemed indifferent, and of which he could make no use. The characteristic point with him was the exclusiveness of his emotions. He never saw himself as part of a whole, only as the clear-cut, sharp-edged, isolated individual … needing in any case absolutely to affirm himself. The feigning of the actor and the indifference of the egotist are equal, though contrasted tributes to the worlds high honour of honesty. But in neither of them is there a grain of love. Love has its tributes too. All the forms of society are penetrated and saturated with the expression and exhibition of our interest in each other. And these forms are hollow only if you choose to make them so. Genuine courtesy fills every one of them with meaning.

I. Testimony for Christ. And here we have a first application of this antithetic unity of reality and love:--Independence with considerateness, dignity with humility, self-respect free from self-consciousness, and kindness without assumption. It is reality which Christ seems to require as a first condition of our remaining within the circle of His own influences present and to come. And how effective it is! Even the rudest personal testimony, the forced-out declaration in clumsiest English of what He hath done for my soul, seems to clench the holdfast of the speaker, and to pierce like nails into the consciences of hearers.

II. A loving word of faithful warning to rich men.

III. Loving reality in worship. If the great antithesis of reality and lovingness is a help in the guidance of our own heart, and has a bearing on the present fast-changing relations between rich and poor, ought it not further to contribute something to our view of the modern agitations of the Church? It cannot be without significance even to an unconcerned looker-on (if the literature of the time can allow us to imagine such a person), that these agitations centre upon worship. But has not reality as much to do with the question as lovingness? For what is worship? Is it not a recognition of the truth of things, how things are in the world? Was it not so framed of old by God, has it not so been felt by man to be the most expressive, the most solemn recognition of realities unseen, of veritable relations filling all the region around man? (Archbishop Benson.)

Truth in love

Everyone here knows how much depends on the way in which a thing is done. You may do a substantially kind thing in such an ungracious manner, that the person to whom you do it will rather feel irritated, and wounded, and sorry that he needs to take any favour from you, than grateful and obliged to you. And, unhappily, there are in this world some really good and Christian people, who are so unsympathetic; so devoid of the power of entering into the feelings of others, and so regardless of the feelings of others, that when they do a kindness to anybody, and especially to a poor person, they do it in much the way in which you would throw a bone to a hungry dog. You will sometimes find a real desire to do good, alloyed with so much fussiness, so much self-sufficiency, and such a tendency to faultfinding, that so far from good being done, a great deal of mischief follows. Then, on the other side, you may have known men and women who had so much Christian wisdom, and such a gift of sympathy and tact, that even in doing a severe thing--even in finding serious fault, or declining to grant some request--they were able to make a friend for life of the person they were obliged to reprove or deny. Now, there are many ways in which a man may speak the truth. You may speak the truth with the view of insinuating falsehood. It was so, when the Pharisees said of our Blessed Lord, This man receiveth sinners. Then you may speak the truth in envy. It was so, when the Pharisees saw Christ going as a friend into the house of the publican Zaccheus; they murmured, saying That He was gone to be guest with a man that is a sinner. It was quite true, what they said; but it was the truth spoken in envy that the poor outsider was to be brought within the fold. Then you may speak truth in pure malignity: from a desire to give pain, combined with certain coarseness of nature. It is commonly so with that class of persons who make a boast of speaking their mind, which usually consists in telling anybody something that he will not like to hear. Now, St. Paul tells us in the text how Christian people are to speak the truth. In love. Truth, spoken in love, has incomparably greater force to do good--to direct people, to mend people--than truth spoken in severity, even though it be spoken with good intentions. If a minister, in preaching the gospel, assume a severe, harsh, overbearing manner, then, though what he speaks be Gods truth, his chance of really doing good to those who hear him is greatly diminished. I daresay many now present are aware of the curious way in which my text was written by St. Paul himself in the language in which he wrote it. He put the things more forcibly than we have it in our Bibles; using an idiom which cannot be rendered well in our English tongue; at least in a single word. St. Paul referred to all conduct, as well as to speech. And he meant more than the mere cultivating of a truthful spirit. If we were literally, though awkwardly, to translate his words, they would be truthing it in love; that is, thinking, speaking, and doing the truth in love. Now let us think a little of our duty in regard to the first of the two things which are to be combined--truth and love. Let us think of what is implied by speaking and living the truth. Of course some things here are very plain. Every little child knows what is meant by speaking the truth; and anything like trying to define that simple fact would only perplex it. Yet how truly it has been said by a very thoughtful writer, that each man has to fight with his love of saying to himself and those around him pleasant things, and things serviceable for today, rather than the things which are. We come to difficult matters, thinking of the believers duty of speaking the truth. At this point of our meditation, we come to the question, To what degree is a Christian man bound to speak the truth when it will be disagreeable, in the way of finding fault? Here is a matter for that Christian prudence we must ask from the Holy Spirit. We must avoid the extreme of cowardly appearing to acquiesce in wrong for fear of giving offence: and we must avoid the other extreme of needlessly blurting out whatever is in us, regardless of the pain this may cause. Disagreeable truths are seldom in actual life spoken in love. They are sometimes spoken to the very end of mortifying and wounding; and it is no justification of one who has spoken in that spirit, that all he said is quite true. There has been such a thing as a professing Christian of high pretension saying to a gay, thoughtless young person, Your heart is hardened: your conscience is asleep: Ill pray for you: saying all that (which was all quite true) in so malignant a tone, that it was as bad to bear as a blow or a stab. Ah, brethren, that is not the way to win souls to Christ and salvation!

II. Thus we are led back to the second great characteristic, which is to be in the Christians heart, speech, and life. That is love. And if love be the fulfilling of the Law: if faith, hope, and love be the three great Christian graces, but love the chiefest of all; we need not wonder that our truth is to be leavened with love, like everything else we do. Yes, let the two things always go together: Truth and Love. Truth, without love, will fail to do what God meant it for: and love without truth, would flatter the soul into a false peace, from which the waking would be in woe. Truth is the stern hard thing, like the bare branches of winter: Love is the softener and beautifier, like the green foliage on the summer tree. If you show that you love people, you may tell them truths that condemn them, and vet awaken no bitterness: you may show them how wrong they are, and only make them thankful to you for setting them right. Do you ask how we are to reach this love, that ought to leaven all our speaking, thinking, feeling, and being; how we are to cast out the poor enmities, jealousies, irritations, and self-conceits, that often make people speak the truth in anything but love, and hear the truth in anything but a loving spirit? The answer to that question is ready: and one plain inspired declaration is as good as twenty. Listen to St. Pauls words: The love of God (and that, you know, brings along with it love to man) is shed abroad in our hearts by the Holy Ghost which is given unto us. (A. K. H. Boyd, D. D.)

Speaking the truth in love

The Spirit in which the truth is spoken is as important as the utterance of truth itself.

I. A few illustrations of speaking the truth in love.

1. If I speak the truth in love, I shall delight in all, who exhibit that truth, even though in many things they differ from me.

2. If I speak the truth in love I shall rejoice in the exhibition of truth, even by those who are personally offensive or injurious to me. This thing Paul did (Php_1:15).

3. If I speak the truth in love I shall not seek to magnify myself by the utterance of the truth, at the price of the degradation or disparagement of others.

4. If I speak the truth in love I shall defend it in a loving spirit.

5. If I speak the truth in love, I shall be moved by a loving purpose in the utterance of truth. My spirit will be benevolent and my aim will be within the sphere of love.

II. Some considerations by which we maybe moved to endeavour whenever we speak the truth to speak in love.

1. Christian truth is revealed as a means of bringing us men back to love. The apostasy of man is a wandering from love. The moral restoration of man is restoration to perfect love. And Christian truth is revealed as a means of restoring us to love.

2. Christian truth is best illustrated and enforced by the voice, and by the countenance, and by the hands of love.

3. No aim or object, however important, can justify the transgression of the law which demands perfect love. If it be right to be bitter and unloving in speaking the truth, it would be right to steal or to kill for the truths sake.

4. Except as we speak the truth in love, we cannot expect to spread widely the knowledge of the truth. The man who speaks the truth, but not in love, may succeed in diffusing it; but he who speaks it in love will surely prosper. The one is like a man sowing good seed while a rough wind is blowing, or when surrounded by fowls, which devour it up--the other is like a man sowing when the atmosphere is calm, and no creature is near to prevent the seed falling into the ground.

5. Unless we speak the truth in love we are liable to depart from the truth. Between the state of our affections and our religious beliefs there is a close and abiding connection. Departure from love, if it be more than temporary, will involve some departure from the truth. He that loveth not, knoweth not God, for God is love.

6. There are temptations incident to speaking the truth, and manifold temptations connected with much speaking, and these are best met and resisted by the power of love. He who speaks the truth is in danger of making his advocacy of the truth a personal matter--a means of exalting himself, and of serving himself, and he is in jeopardy of enlisting for his service pride and vanity; but he who speaks the truth in love, loses himself, and forgets himself, and becomes absorbed in the manifestation of the truth. Thus speaking, the speaker is to the truth, as the easel is to a painting, and as a candlestick is to a light.

7. Schism is promoted if the truth is not spoken in love.

8. We are servants of the Father, Son, and Holy Ghost, in speaking the truth, only so far as we speak in love. Failing here, we are the servants of some sinful lust or passion. We wear the livery of truth as our professed Master, and do the work in that livery of another master, who is opposed to him whom we profess to serve. We admit that it is very difficult in some circumstances to speak in love. The anger which is aroused by contradiction, the fear of being worsted which is called into play by opposition, the desire for a creditable share of personal strength, which is awakened, with its attendant pride and vanity, unite to render it difficult. But a true and loyal Christian is not a man to put aside a duty because it is difficult. It was a difficult matter to him to repent, but he has repented; difficult to believe, but he has believed. He is the child of a Father who only doeth wondrous things. Truth needs not the service of passion, yea nothing so dissevers it as passion when set to serve it. The spirit of truth is withal the spirit of meekness. (S. Martin, D. D.)

Loyalty to truth and love to men issuing in likeness to Christ

The special object which the apostle has in view here is to warn the Ephesian Christians against error and false doctrine, capricious winds blowing about them the tricks of the theological conjuror, the craftiness of the cunning deceiver. The best security against this, he seems to think, is in the cultivation of a truth-loving spirit, and a truthful tongue. They who are themselves deceivers are, in their turn, commonly deceived, for, however suspicious and cunning they may be, falseness so twists and perverts the moral faculty, so distorts the vision, and blunts the touch, that such men will often suspect where they ought to confide, and confide where they ought to suspect. The most inveterate liars will sometimes be easily imposed upon, and believe the lie of some mere clumsy charlatan, who is, after all, far less cunning than themselves. So the blind lead the blind, and by a righteous retribution, both fall into the ditch; while he who is once on the track of truth, if he will but pursue her fair and gracious form, shall hold his steadfast course, falling neither into ditch nor quagmire, till at length he come along the shining way to the door of the Fathers house, where truth and righteousness dwell forever. A merchant, on a railway journey, happened, by good fortune, to find himself in the same compartment as Bishop Wilberforce. Turning his opportunity to account, he thus addressed the worthy prelate: I have often, my lord, wished to ask of such a person as yourself which is the right way in religious matters; the sects are so conflicting, the roads seem so diverse--Catholicism, Protestantism, Free Churchism, and what not--that, to a plain man like me, it is difficult to know which road to take. Can you tell me? Nothing easier, said the Bishop; take the first turning to the right, and then keep straight on. It is much to be feared that there are many who know the first turning to the right, but will not take it, or, if they take it, do not keep straight on.

I. Loyalty to truth. What a changed world this would be, and what a glorious Church, if there were no treasons, no rebellions, no wrongs against the truth.

1. Truth in the commercial world.

2. Truth in social intercourse.

3. Religious truth.

II. Love to man, in conjunction with loyalty to truth.

III. Likeness to Christ. (J. W. Lance.)

The mission of the clergy; or, the faithful preacher

I. What is the duty of the faithful preacher? The text answers, to preach the truth in love. What is truth? The first great truth of religion is the knowledge of God.

II. What constitutes a faithful preacher? Now some would say, preaching the truth does so. Not exactly, my brethren. For it is possible to be convinced of a thing without being very well pleased with it.

1. In the first place, whosoever will speak the truth in love, before all things it is necessary that he be himself of the truth. Your lips to be truthful must be the exponents of an indwelling Divine and deep seated love.

2. Furthermore it is necessary to truthfulness of speech, or faithful preaching, that we preach the truth in love to mens souls.

3. But with all his faithfulness the faithful preacher must take care what manner of spirit he is of. True, he must not shun to declare all the counsel of God--true, he must nothing extenuate nor allow the wicked to remain in their sins, and vainly content themselves with a peace which does not belong to them. Still, on the other hand, he must not set down aught in malice, or preach the truth, however faithfully, with the spirit of bitterness, or sarcasm, or spiritual pride. Especially is it laid upon us, reverend brethren, to speak the truth in love to those who dissent from the character or convictions of our church. If we are lovers of the truth, the truth will be spoken by us elsewhere than in the pulpit: the pulpit doubtless offers a prominent opportunity of speaking the truth and enforcing its obligations with all that fervour and faith which belong to a heart that is itself in the fear of God: but true preachers of God will not rest here.

III. Why preachers should be faithful in the way I have pointed out. (W. Fisher, M. A.)

Truthful dealing

1.The text assumes that if we are Christians our daily conversation will be mainly with our fellow Christians. If our relations with our fellow Christians were only occasional, it would be vain to think that our truthful discharge of those relations could ensure growth in the whole spiritual life; but the true Christian cannot be merely in occasional and accidental contact with those who are radically united with him in Christ.

2. The blessed fruits of the fellowship into which we enter inwardly and spiritually in our union with Christ, and visibly and outwardly in our public profession of faith as members of the Christian Church, can only be manifested by truthfulness and loyalty. We are to be truthful to our profession. A profession of obedience to Christ is a profession of willingness to sacrifice ourselves for them that are His.

3. Where there is this honesty of purpose towards the brethren, we shall be sure to find candour, simplicity, and plain truthfulness in every act of life. The man who is seeking his own things, who associates with his neighbours only to make a profit of them, requires to hide his purpose by untruthfulness; but the man who knows that no Christian can venture to have an interest of his own apart from the interest of the whole Church needs no concealment. Surely, when professing Christians deal with one another in secresy and guile, they are either confessing that they have not felt the power of grace in their own souls, or they have basely doubted the power of grace in their neighbour.

4. If our actions were always pure in the sight of God and man, if our Christian life were perfect, if we were not still under the power of sin, so often intent on selfish ends, it would be easy for us to be candid and sincere to one another. The test of Christian truthfulness is to be found in its power to assert itself as the rule of our life in spite of the sins that disturb even Christian fellowship.

5. It is plain that truthful dealing in these and many other ways, is possible only if, as the apostle says, it is truth speaking in love, not merely that we are to speak the truth lovingly, not harshly. To live a life of open-hearted candour towards our brethren, if we have no love to Christ in our hearts, is the greatest of all hypocrisies. (W. R. Smith, M. A.)

Power of love in winning souls

A convict condemned to die was visited in his cell at different times by ministers and Christian philanthropists, who tried to awaken him to a proper sense of his condition, and to prepare him for his end; but none of them succeeded in making any impression upon him. He seemed hopelessly hardened. At last a humble but venerable preacher came, and sat down beside him, and talked so tenderly and so directly to his heart, that he broke down, and conversed freely, and exhibited signs of genuine repentance, The good man prayed with him, and left him in tears. I couldnt stand that, the convict said, telling the gaoler how his visitor had dealt with him; Why, he called himself a sinner--and said he needed a Saviour as much as I did! That wasnt the way the others talked.

Helpfulness of love

A famous painter at Antwerp called Quentin Matsys was in early life a blacksmith. He fell in love with a young woman, but her father refused to let her marry the blacksmith unless he painted a great picture. He knew nothing about the easel, but much about the anvil. He did not, however, give up his purpose. He studied and painted early and late, and in six months he produced his famous picture, The Misers, and won his wife. On his own portrait he wrote the words, Love made me a painter. (G. Fleet.)

Speaking the truth in love

The manner of saying a thing is of as much importance as the thing said. Apples of gold, when taken out of their pictures of silver, and hurled at your head, may become the instruments of great pain, much harm, and even murder. So words that are not fitly spoken. They may in themselves be good and true enough, but if uttered in a rude, insolent, arrogant, and offensive manner, they will probably result in evil rather than good. The question of manner is, therefore, something worth taking into consideration, equally by him whose office it is to instruct, advise, rebuke, and exhort his fellow men. For while not everyone can be like the shepherd of King Admetus, whose--

Words were simple words enough,

And yet he used them so,

That what in other mouths was rough,

In his seemed musical and low,

there are yet very few who, by taking heed thereto, may not cultivate an agreeable, gentle, winning manner, even though by nature they be rough and harsh. The heart is the source of the manner of speech as much as of the words. Temper and soften that; fill it with Christs charity. Let your words be winged by love, and their own sweetness will heal the wound they strike. (Christian Age.)

Gentleness in reproving

A skilful physician having to heal an imposthume, and finding the person to be afraid of lancing, privately wrapped up his knife in a sponge, with which, while he gently smoothed the place, he lanced it. So, when we encounter an offending brother, we must not openly carry the dagger in our hand, but with words of sweetness administer our reproof, and so effect the cure.

How to proclaim the truth

When I was a very young student, perhaps about sixteen years of age, I breakfasted with Caesar Malan, of Geneva, at Dr. John Browns. When the doctor told him that I was a young student of divinity, he said to me, Well, my young friend, see that you hold up the lamp of truth to lot the people see. Hold it up, hold it up, and trim it well. But remember this: you must not dash the lamp in peoples faces. That would not help them to see. How often have I remembered his words! They have often been of use to me. (Dr. Morrison.)

Truth, in love

The portrait is like me, but too good looking, was the criticism once made to an artist, which called forth the significant reply, It is the truth, lovingly told. (Spencer Pearsall.)

The work of Christs living Body

I. The nature of the Christian church as a body. No one would ever draw from the inspired pages the modern notion of the Church as composed of various self-originated societies, with conflicting creeds, diverse government and discipline, with changeful worship and ordinances, adapted to the taste or humour of their capricious founders. No. The Church presented in the Bible is like Jerusalem, a city which is at unity in itself. The Church is not only a society having common interests, a city with a general charter, a kingdom having one Sovereign. These comparisons do not sufficiently illustrate its unity; but it is one Body, under the direction of one Head, animated by one vital Spirit.

II. The union and communion between the ministers and members of the Church and its Divine Head.

III. The means by which the growth and extension of the Church are promoted. Like the human body, to which it is compared, the Church of Christ does not attain its growth at once, but passes through infancy and childhood to the full vigour and maturity of manhood. The growth of the Church consists not only in the advancement of its own members in faith, holiness, and love, but also in its aggressive movements upon the world, the conversion of sinners through its instrumentality, and the adding unto it of such as shall be saved. How then are we, my brethren in the ministry, to effect our part in the edification of the Church and the conversion of the world? All the duties of our high function have a tendency to these glorious ends; but preeminent among them, as if including all others, and giving to them all their efficacy, is that specially noticed in the text--speaking the truth in love. The truth of God must ever be held in connection with the Church of God. It is at once her support and her adornment. She is the tree of life, which bears those leaves of truth that are for the healing of the nations. But truth in all its beauty, integrity, and fair proportions, is found only in union with the Church. But what is to be the spirit of our teaching? We must not only inculcate the truth as it is in Jesus, but do it in the spirit of Jesus, which was the spirit of love. Teaching the truth in love. (Bishop Henshaw.)

The Head and the Body

I. Our union to Christ--The Head, even Christ.

1. Essential to life.

2. Essential to growth.

3. Essential to perfection.

4. Essential to every member.

II. Our individuality--Every joint; every part. Each one must mind his own office.

1. We must each one personally see to his own vital union with the Body, and chiefly with the Head.

2. We must be careful to find and keep our fit position in the Body.

3. We must be careful of our personal health, for the sake of the whole Body; for one ailing member injures the whole.

4. We must be careful of our growth, for the sake of the whole Body. The most careful self-watch will not be a selfish measure, but a sanitary duty involved by our relationship to the rest.

III. Our relationship to each other--Joined together; that which every joint supplieth.

1. We should in desire and spirit be fitted to work with others. We are to have joints. How could there be a Body without them?

2. We should supply the joint-oil of love when so doing; indeed, each one must yield his own peculiar influence to the rest.

3. We should aid the compactness of the whole by our own solidity, and healthy firmness in our place.

4. We should perform our service for all. We should guard, guide, support, nourish, and comfort the rest of the members, as our function may be.

IV. Our compact unity as a Church.

1. There is but one Body of Christ, even as He is the one Head.

2. It is an actual, living union of a mere professed unity, but a Body quickened by the effectual working of Gods Spirit in every part.

3. It is a growing corporation. It increases by mutual edification. Not by being puffed up, but by being built up. It grows as the result of its own life, sustained by suitable food.

4. An immortal Body. Because the Head lives, the Body must live also. (C. H. Spurgeon.)

Head and members

There is a great fitness in the figure of the head and the members. The head is--

1. The highest part of the body, the most exalted.

2. The most sensitive part, the seat of nerve and sensation, of pleasure and pain.

3. The most honourable part, the glory of man, the part of mans body that receives the blessing, wears the crown, and is anointed with the oil of joy and of consecration.

4. The most exposed part, especially assailed in battle, and liable to be injured, and where injury would be most dangerous.

5. The most expressive part, the seat of expression, whether in the smile of approval, the frown of displeasure, the tear of sympathy, the look of love. (G. S. Bowes.)

Oneness with Christ

The moment I make of myself and Christ two, I am all wrong. But when I see that we are one, all is rest and peace. (Luther.)

Growing up into Christ

1. Of the things into which we are to grow up, I should place, first, assurance--an assurance of our own forgiveness--an interest in Christ, and in all the promises. Assurance, or, which is almost the same thing, peace, is entirely a matter of growth. It develops like the harvest; and many seasons have to pass over it. It begins in a little seed of trembling hope, which scarcely gives a sign, or sends out one shoot. Then you go on to a feeling of faith, which comes and goes, as capricious as an April day. Then you proceed to a trust, which begins to settle itself, and to spring upward. Then that trust becomes firmer and firmer; while, in exact proportion, the life rises visibly, but feebly, higher and higher, till you reach, through much discipline, and after many pains, and perhaps only at the very last--to an unquestioning faith, and entire confidence, and a belief that has not a shadow, that He is yours and you are His--that you can lie, covenanted, undertaken for, safe forever--sure as the everlasting hills--steadfast as the throne of God; while, all the time, the richness of the fruit bears ample testimony to the depth of the root.

2. Another thing into which we grow, and a sure accompaniment of this increase of faith, and without which you may very justly suspect whether it is faith at all, is humility. Never think that humility belongs most to the young Christian, or to the earlier stages of the Divine Life.

3. Side by side with a deepening humility will come the exquisite grace of simplicity. Simple thoughts about truth, simple views of Christ, simple language about religion, simple manners, simple dress, simple conduct. The fine, and the showy, and the effective all belong to infancy.

4. Then another part of growth is, to grow out of self. They have got high up who have escaped from themselves. First, from self-indulgence; then from self-exaltation; self-consciousness. And, still higher, those who, scarcely looking into themselves at all, never seek in self what is only to be found in Christ. It was the characteristic feature of Christ Himself, that He pleased not Himself. Let me tell you one or two of the great secrets of growth. You must be happy. You wilt never grow till you are happy--happy in your own soul with God. Nothing will ever grow out of sunshine; and the sunshine of the heart is the felt smile of God. Then you must have communion with the holy, invisible things of another world. Growth is an influence from above. The higher atmosphere draws up the plants. Place yourself where the showers fall. Take in the virtue of strength through the drops of truth. And remember we grow from within. The heart first, the life afterwards. And use well what you have. Action is the key of growth. Therefore, the fierce winds blow over the forest--that each tree, and bough, and little spray, being moved, and shaken, the sap may the better run. Stirring things are to quicken us--that Gods grace may operate, that we ourselves, not being stagnant, but active, and busy, and diffusive--may grow; grow up to that great Worker, who so travailed for us all. And you must yield yourselves to the Pruners hand. Now there would be very little to gather in your gardens but for the dressers knife. (J. Vaughan, M. A.)

Christ the Head of the Church

Let us consider Christ--

I. As head of the body. From this union so complete, the meanest member derives benefit: separate from the Saviour, the Church is nothing; united to Him, all her members grow and thrive. But there is one very important point not to be forgotten--the sympathy of the Head and of the Church (1Co_12:26-27).

II. As the covenant-heart of the Church (see Eph_1:20-22). Adam was the head of the human race, and their welfare or ruin depended on his obedience or disobedience to God. Christ was chosen to be the representative or federal Head of the family of God; and in Him they are all made alive.

III. As Head of the Church in the exercise of his kingly authority.

IV. As the Head or fulness of divinity (see Col_2:9-10). What a glorious display does this give us of our Immanuel! Possessed of the fulness of the Godhead, He is at the head of creation as Lord of all (Col_1:15-18). (Essex Congregational Remembrancer.)

Obeying the Head in all things

Patterns of the obedience which we should yield to Jesus Christ, the members hesitate not to obey the head, even to their own loss and painful suffering. Take the hand, for instance. Archbishop Cranmer stands chained to the stake. The fagots are lighted. With forked tongues the flames rise through the smoke that opens, as the wind blows it aside, to show that great old man standing up firm in the fiery trial. Like a true penitent, he resolves that the hand which had signed his base recantation shall burn first; and how bravely it abides the flame! In obedience to the head, the hand lays itself down to suffer amputation; in obedience to the head, it flings away the napkin, sign for the drop to fall; in obedience to the head, as was foreseen by some of our fathers when they attached their names to the League and Covenant, it firmly signed the bond that sealed their fate, and doomed them to a martyrs grave. Let the head forgive, and the hand at once opens to grasp an enemys, in pledge of quarrel buried and estrangement gone. Would to God that Jesus Christ had such authority over us! Make us, O Lord, thy willing subjects in the day of Thy power! Ascend the throne of our hearts! Prince of Peace! take unto Thee thy great power, and reign! The one body:--Now let us, for a few moments, observe what the head does in the natural body, and then see what that spiritual Head does for His mystical body.

1. The head directs. The ends of all the nerves are gathered within that wonderful arch, the skull, which might be called the electric telegraph room of the body, communicating instantly by thought, through those fine white wires the nerves, with every part, and the most distant extremity of the body. If the Christian acts rightly, it is Christ who directs him: He of God is made unto us wisdom; and the Christian, feeling his ignorance, and asking for wisdom, according to the promise, If any man lack wisdom, let him ask of God, is generally guided into all moral and saving truth.

2. The head nourishes. If the nerves are once severed, all below the part severed becomes dead, for the communication is stopped between the head and the members; and if the communication were once stopped between Christ and a member, that member would instantly become paralyzed, or die. As it is in the natural body, the limb withers, the flesh shrinks, the muscles collapse, and the man becomes a mass of bones and shrunken sinew; as I have myself for a long time visited one who was dead from the head downwards, from some such accident as this--whose hands were tied over his body, perfectly lifeless, perfectly motionless. So, if the communication only be imperfect, though not stopped, nutrition and growth are immediately impeded; the heart begins to palpitate, so that disease might be supposed to exist there; and if the leading nerves do not work, if the nervous energy be impaired, the health of the member at once becomes weakness. Christ is the Head of the body; and all the spiritual nourishment which that body receives is as directly received through its union with the Head, as the nourishment of the body is through its union with the natural head.

3. The head unites. My hand and my wrist are next door neighbours; but, near as they are, it is only through the head that they sympathize. Were the nerves separated, they would have just as much sympathy as two corpses laid in the same room. If my hand holds communion with the wrist, it is through the union of both with the head. As one hand holds communion with the other at the opposite quarter of the body, so does the nearest member, as well as the farthest. And so it is with Christians. The nearest believers are united, not by neighbourhood--for we know in this monstrous city that men may live next door to one another, and know nothing whatever of each other, and care less--but by union with Christ, the Head, the members sympathize with the nearest, as well as with the farthest, because they are both one in Christ.

4. The growth of the body depends on the health of every part; and it is this which the apostle directs our attention to, where he says, According to the effectual working in the measure of every part; and in this way it is that the body maketh increase to the edifying of itself. A healthy body is that in which each part is healthy. No part can be disordered in the natural body, without affecting the whole, more or less. The festered little finger will make the whole head sick, and the whole heart faint, will communicate throbs through the whole body to the brain, spread inflammation, break up sleep, take away appetite, impair digestion, bring on the flushing of fever, or the paleness of atrophy in the cheek. Growth is the result of every part of the body doing its work. Not only is the daily waste made up, and the daily loss repaired, but the body is increased by the addition of fresh particles. The food we take is incorporated, and becomes part of our wonderful body: the salts, the alkalis, the different elements in food, are all carried by the arteries and veins to the different parts, and the stream of life lands and deposits each cargo of supplies at the wharfs along the shore. The very bulb at the root of the hair is fed, and without that nourishment it would not grow. Now, this supply cannot be carried on except the head is united to the members; but it is by each joint of the body receiving its supply, and doing its work, that the body grows. The supply is received in order that the work may be done; and as the work could not be done except the supply were received, so neither will the supply be given if the work is not done. All parts have not, indeed, the same office in the natural body, but all have their own; each part has its own particular work; and the body will be healthy or not in proportion as each part does its own work. No part of the body is idle. The hand, indeed, does not support the body, like the foot; but it supplies the food, and helps it in many ways. The eye does not feed the body, like the hand; but it enables the hand to do so better. The little hidden arteries, that creep along those wonderful hollows, and valleys, and trenches in the bones, and through the skin and the flesh, cannot be seen like the veins; but they are all at work, conveying the stream of life safely and carefully along. No part is idle; each is at work; and it is by each doing its work that the body grows. The whole body, says the apostle, 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. So is it in Christs body the Church. Every member has its work to do--its own place in the mystical body, and its own work in that place. Now, this work is not only the work of the minister of the gospel--not the work purely of the bishop, or the elder, or the deacon. How fearful would be the witness against the nominal Christian, if this were the testimony of a servant! Now, it is by each member bearing this in mind, and endeavouring to act out his part, that the Church spreads, and grows, and acts on the world. Think, beloved brethren, what would be the effect on the world at large, if all those only who met together in this house of God every Sabbath day went forth with Christian consistency of conduct, and simplicity of motive and dependence, to exhibit the example of their Redeemer in the world on the weekdays. Think, if every part did its work with energy, what that work would be. (W. W. Champneys, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Eph 4:15-16. But speaking the truth — Or, as αληθευοντες may be rendered, teaching, or maintaining the truth; in love — To God and one another, or in that charitable temper which the gospel enjoins, and without which our clearest and most extensive knowledge will be but of little use to us; may grow up into him — Into his image and Spirit, and into a full union with him; who is the head of guidance, as well as of government, to all the members of his mystical body, the chief teacher and director, as well as ruler of his churches; from whom — That is, by wisdom and grace derived from him; the whole body — Of true Christians; fitly — Or orderly; joined together — Every one being put in his proper place and station: or all the parts of his mystical body being fitted for, and adapted to each other, and most exactly harmonizing with the whole; and compacted — Knitted and cemented together with the utmost firmness; that is, closely and firmly united to Christ and each other, by the Holy Spirit, in faith and love; by that which every joint, or part, supplieth — Through proper channels of communication; according to the effectual working in the measure of every part — According as every part, in its measure, effectually works for the support and growth of the whole; maketh increase of the body — Of the whole church, collectively considered, and of each particular member; to the edifying — Or building up; of itself in love — So that all the members may attain unto a greater measure of love to God, one another, and all men; or, by the exercise of love. For, as no animal body can either have health or growth, unless the members thereof continue in union with each other, each performing its office; so neither can Christ’s mystical body possess spiritual health or growth, unless its members cleave to each other in love. The passage, as the reader sees, is a beautiful allusion to our natural bodies, composed of different joints and members, knit together by various ligaments, and furnished with vessels of communication from the head and heart to every other part. And the apostle’s meaning, explained more at large, is, “That as the human body is formed by the union of all the members to each other under the head, and by the fitness of each member for its own office and place in the body, so the church is formed by the union of its members under Christ the head. Further, as the human body increases, till it arrives at maturity, by the energy of every part in performing its proper function, and by the sympathy of every part with the whole; so the body, or Church of Christ, grows to maturity by the proper exercise of the gifts and graces of individuals for the benefit of the whole. By comparing the church to the human body, the apostle teaches, that there ought to be no envy nor ill-will among Christians, on account of the gifts which individuals possess, Eph 4:3. That every one should pay to others that respect and obedience which they owe to them on account of their station and office, Eph 4:11. That no teacher should pervert the doctrine of the gospel, Eph 4:15. And that each, by employing his gifts and graces properly, should extend the knowledge and influence of the Christian religion to the utmost of his power.” — Macknight.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Eph 4:15. Ἀληθεύοιτες, speaking the truth) In antithesis to error [πλάνης]. On this same word, truth, see Eph 4:21; Eph 4:24.—ἐν ἀγάπῃ, in love) by which the body is compacted together. Here we have the beginning [the prow], and in Eph 4:16 the end [the stern: prora—puppis]. The words, speaking the truth, and in love, are conjoined. The latter is the more simple.—αὐξήσωμεν, we may grow) This depends on that (ἵνα), in Eph 4:14. This αὒξησις, increase, [as it is expressed in] Eph 4:16, comes in between the [state of] children [Eph 4:14] and that of the full-grown man [ἄνδρα τέλειον, Eph 4:13].—εἰς αὐτὸν, into Him) Paul has Jesus in his mind, and first says Him, and then afterwards shows of whom he is speaking.—τὰ πάντα, all things) supply κατὰ, according to, in; we severally, one and all, in all things.—ὃς, who) This refers to Christ. The Head is put in the way of a distinct clause.[61]—ὁ Χριστὸς, Christ) Ploce,[62] emphatic [the Christ]. For previously it had been said, into Him; though ὁ Χριστὸς is nevertheless afterwards mentioned at the end very emphatically, as if he were to say, Christ is (the) Christ. To Him all things are to be referred.

[61] Beng. seems to translate thus:—“Grow up unto Him, who is Christ, the Head.” Not as Engl. V., Unto Him, who is the Head, (even) Christ.—ED.

[62] See App. The same word, Christ (Him, Eph 4:15, = Christ, Eph 4:13), twice put; previously as the proper name: here as an appellative, or distinguishing title.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Eph_4:15. Still connected with ἵνα, Eph_4:14.

δέ] after the negative protasis: on the other hand, yet doubtless. See Hartung, Partikell. I. p. 171 f.; Klotz, ad Devar. p. 360 f. In order that we … on the other hand, confessing the truth, may grow in love, etc. ἀληθεύειν means nothing else than in Gal_4:6, verum dicere, opposite of ψεύδεσθαι (comp. Xen. Anab. i. 7. 18, iv. 4. 15; Mem. i. 15; Plat. Demod. p. 383 C; Phil. Leg. Alleg. II. p. 84 A; de resip. Noë, p. 280 E), which here, as contrast to the περιφέρεσθαι παντὶ ἀνέμῳ τῆς διδασκαλίας, is the confession of the evangelic ἀλήθεια. ἐν ἀγάπῃ belongs to αὐξήσ. (comp. already Lucifer: crescamus in caritate), the ethical element of which it denotes; for love (to the brethren) is the sphere, apart from which the growth of the mystic body, whose members are held together by love (comp. Chrysostom), does not take place, Eph_3:18; 1Co_12:12 ff., comp. 1Co_13:1. With how great weight is this element here placed at the beginning and Eph_4:16 at the end; and how definitely is the hint already thereby given to take ἐν ἀγάπῃ together with αὐξήσ., in keeping with its connection in Eph_4:16! Others, nevertheless, connect it with ἀληθεύοντες, in doing which some explain, yet not without diversities in specifying the sense,[226] veritatem sectantes cum caritate (Valla, Erasmus, Calvin, Bullinger, Calovius, Wolf, Michaelis, Zachariae, Koppe, Stolz, Flatt, Rückert, Bleek, de Wette? et al.), others: sincere diligentes (Luther, Bucer, Grotius, Loesner, Morus, et al.; comp. also Beza and Matthies). But neither of these interpretations is to be linguistically justified, since ἀληθεύειν never means to strive after truth, or to hold fast the truth, to possess the truth, or the like, but always to speak the truth (comp. also Pro_21:3; Sir_31:4), to which, likewise, the sense of to verify, to prove as true, found e.g. in Xen. Anab. vii. 7. 25, Isa_44:26, may be traced back. Against the second of these interpretations (Luther, etc.) there is also in particular the context, seeing that sincere love would be a quite unsuitable contrast to the spiritual immaturity given up to the false teachers, which is described Eph_4:14. If, however, we should seek to connect ἀληθεύειν in the correct sense of verum dicere with ἐν ἀγάπῃ (confessing the truth in love), then only the love not towards others in general (this in opposition to Hofmann), but towards those of another confession, could be meant; and this too, would here, where the latter are described as deceptive teachers of error, be at variance with the context. Harless, it is true, rightly connects ἐν ἀγάπῃ with αὐξήσ., but explains ἀληθεύοντες: being true in evangelical disposition, and then brings ἐν ἀγάπῃ εἰς αὐτόν together. Against this may be urged, not indeed the hyperbaton (Bernhardy, p. 460; Kühner, II. p. 627 f.), but the fact that ἀληθ. is not taken in accordance with correct linguistic usage, and that the definition in evangelical disposition is imported at variance with the context (since we have here a contrast not to the πανουργία of the false teachers, but to the childish περιφέρεσθαι παντὶ ἀνέμῳ κ.τ.λ.); as also that the corresponding ἐν ἀγάπῃ of Eph_4:16 shows that ἐν ἀγάπῃ in Eph_4:15 does not mean love to Christ. Wrongly also Baumgarten-Crusius, although connecting with αὐξ., renders: possessing the truth.

αὐξήσωμεν] dependent on ἵνα, Eph_4:14, is not to be taken, according to classic usage, transitively (1Co_3:6 f.; 2Co_9:10), as Valla, Moldenhauer, and others held, but intransitively (comp. Eph_2:21, and see Wetstein, I. p. 335), to grow; for, in keeping with the figure ἵνα μηκέτι ὦμεν νήπιοι, it represents the progressive development of the Christian life. Comp. Eph_4:16. Bengel aptly observes: haec αὔξησις … media est inter infantes et virum.

εἰς αὐτόν] in reference to Him. Christ is indeed the Head of the body, the growth of the members of which thus stands in constant relation to Christ, can never take place apart from relation to Him as determining and regulating it, to whom the course of the development must harmoniously correspond. The commentary to εἰς αὐτόν is furnished by the following ἐξ οὗ πᾶν τὸ σῶμα κ.τ.λ.; the relation of the growth to the head, which is expressed in an ascending direction by, εἰς αὐτόν, is expressed in a descending direction by ἐξ οὗ.[227] The sense: into the resemblance of Christ (Zanchius and others), is opposed to the context (since Christ is thought of as head); as also the explanation of Koppe and Holzhausen (comp. de Wette and Bleek): to grow up in Him, is inappropriate, since the body as little grows up to the head, or reaches forth to the head (Hofmann), as it grows into the head (in opposition to Matthies: to grow into Him, i.e.… ever more deeply to become absorbed into His infinitely true and holy nature). Others have taken εἰς for ἐν,[228] but this was a mistaken makeshift, whether it was explained with Cornelius a Lapide: Christi capitis virtute et influxu, or even with Grotius: ipsius cognitione.

τὰ πάντα] is rightly explained: in all points, in every respect (comp. 1Co_9:25; 1Co_10:33; 1Co_11:2, and see on Act_20:35), in which case, however, the article has not generally been attended to (so still Meier and Matthies). Harless refers it to the previously mentioned ἑνότης in its contrast to the wavering of unsettled knowledge. But since the ἑνότης of Eph_4:12 appears as the goal to be attained by the growth, and since, moreover, not several things (a plurality) are thereby denoted, to which the plural τὰ πάντα might relate, this view cannot appear in keeping with the context. The explanation which most naturally suggests itself is: in all the points of our growth, wherein the emphasis remains upon εἰς αὐτόν. Our growth shall, in all points in which we grow, proceed in relation to Him, who is the Head, etc. Koppe, Wahl, and Holzhausen regard τὰ πάντα as nominative, explaining it of all the members. But in that case οἱ πάντες must have been written. Comp. Eph_4:13.

ὅς ἐστιν ἡ κεφαλὴ Χριστός] significant more precise definition and very emphatic naming of the subject intended by εἰς αὐτόν, although this subject was self-evident. Paul did not write τὸν Χριστόν (as apposition to αὐτόν), but in accordance with the usual Greek construction he drew the apposition into the accessory clause. See Stallbaum, ad Plat. Apol. p. 41 A: εὑρήσει τοὺς ὡς ἀληθῶς δικαστάς, οἵπερ καὶ λέγονται ἐκεῖ δικάζειν Μίνως τε καὶ Ῥαδάμανθος καὶ Αἴακος. Pflugk, ad Eur. Hec. 771. Comp. 2Co_10:13; Winer, p. 469 [E. T. 669]; Ellendt, Lex. Soph. II. p. 368. According to de Wette, ὁ Χρ. is merely to serve for facilitating the construction with the following ἐξ οὗ, and thus to have merely a formal significance. But of such a facilitating there was no need whatever.

[226] Calvin and most expositors: veritatis studio adjungere etiam mutuae communicationis studium, ut placide simul proficiant. Castalio, Bullinger, Rückert: to hold fast to the truth received and investigated … so that … our firmness may be tempered by a friendly consideration for the weaker.

[227] This treating of εἰς αὐτόν and (ver. 16) ἐξ οὗ as parallel is not paradoxical (de Wette), but represents the relation as it is.Christ the goal and source of the development of life in the church, i.e. to Christ withal is directed the whole aim which determines this development, and from Christ proceeds all endowment, by which it is rendered possible and takes place. Analogous, and just as little paradoxical, is the conjunction of ἐν (διά) and εἰς, Col_1:16 f.

[228] Luther, in the original editions, has not: an dem das Haupt ist, but an den, der das Haupt ist.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Eph 4:15 . ἀληθεύοντες δέ : but truthing it . A participial clause qualifying the following αὐξήσωμεν and introducing the positive side of the change in view as contrasted with the negative aspect of the same in the μηκέτι clause. The δέ has the force of “but rather” or “but on the other hand”. Opposition of one thing to another is usually expressed by ἀλλά ; but the advers. δέ is also used at times with that force, with the difference, however, that δέ connects while it contrasts or opposes; cf. Win.-Moult., p. 551. The precise meaning of ἀληθεύοντες is disputed. The RV marg. makes it “dealing truly”; but that is a doubtful sense. Calvin takes it = veritati operam dare ; Rückert, “holding fast the truth”; Ell., “holding the truth”; Olsh., “walking in truth”; Alf., “being followers of truth”. But in classical Greek the verb seems to mean to speak truth as opposed to ψεύδεσθαι (Plato, Rep. , p. 589 c; Xen., Anab. , i., 7, 18, iv., 4, 15, etc.), and that is its sense also in Gal 4:16 . It is best to take it here, too, as = “speaking truth”; or more definitely “confessing the truth”. The point of this brief, but significant clause, therefore, may be this these Ephesians had learned the saving truth ( ἡ ἀληθεία ; cf. Gal 2:5 ; Gal 2:14 ; 2Co 4:2 ; 1Pe 1:22 ; Heb 10:26 , etc.) of Christ. They had been exposed to the treacheries and risks of false teaching. Christ had given them Apostles, prophets, and evangelists to secure them against all teachers of craft, and they are here charged to continue to confess the truth in which they had been instructed and so grow to the maturity of the Christian life. ἐν ἀγάπῃ : in love . The question is to what is this to be attached? It is connected by many (Syr., Eth., Theophy., Oecum., Erasm., Calv., Rück., Bleek, de Wette, Alf., AV, RV, etc.) with the ἀληθεύοντες , and it is taken to express the idea that love is the element in which truth is to be spoken (or the truth confessed), if it is to conduce to unity and brotherliness. This construction is supported by the considerations that the simple ἀληθεύοντες δέ would be somewhat bald if it stood wholly by itself; that it is natural to associate love and truth ; that the position of ἐν ἀγάπῃ after the ἀληθεύοντες and also the parallel structure of Eph 4:14 point to this connection; and that we thus get a contrast between πανουργία and ἀγάπη and again between πλάνη and ἀληθεύειν . The main argument for connecting the clause rather with the following αὐξήσωμεν (= “but speaking truth (or rather, confessing the truth) may in love grow up”) is the fact that in Eph 4:16 , where the climax is reached, ἐν ἀγάπῃ qualifies the main thought that of the growth or the edification of Christ’s body. This is a consideration of such weight as to throw the probability on the whole on the side of the second connection (Mey., Alf., Haupt, etc.). αὐξήσωμεν εἰς αὐτὸν τὰ πάντα : may grow up unto him in all things , αὐξήσωμεν , which is under the regimen of the ἵνα , has here, as in Eph 2:21 and in various other passages of the NT, the intr. sense of growing . In earlier classical Greek it meant to cause to grow . That sense it has in the LXX and also occasionally in the NT (1Co 3:6-7 ; 2Co 9:10 ), while the pass. is used to express growing . But from Arist. onwards it came also to have the intr. sense. Meyer takes εἰς αὐτόν to mean simply “ in reference to him”. The idea then would be that it is only by being in relation to Christ that we can grow. But while it is true that the growth which is set before us as our aim depends wholly on our remaining in living relation to Christ, the phrase εἰς αὐτόν can scarcely bear this out, but, as restricted by Meyer, would mean only “as regards him”. The εἰς αὐτόν must have a more definite sense. It might mean “into him” (AV, RV, Ell., etc.), in the sense of becoming wholly incorporated in Him, or made one with Him, or in the sense of growing till our life has “its centre in Him,” as Ell. would put it. But this is an idea difficult to grasp, and not quite in harmony with the conception of Christ as Head . For the members to grow into the head is not a congruous idea. It is best, therefore, to give εἰς the sense of “unto,” Christ the Head being the end and object of the growth of the members. This means more than that we are to grow into resemblance to Him, or that our growth is be according to His example . It means that as He is the source from which ( ἐξ οὗ , Eph 4:16 ) the grace or power comes that makes it possible for us to grow, He is also the object and goal to which our growth in its every stage must look and is to be directed. This is more in harmony with the previous εἰς ἄνδρα τέλειον and εἰς μέτρον ἡλικίας , κ . τ . λ . The extent or scope of this growing into Christ is expressed by τὰ πάντα (the acc. of def. or acc. of quantitative object.; cf. Krüger, Sprachl. , § 46, 5, 4), = in all that belongs to our growth; in all the power and circumstances of our growth. The simple πάντα is so used in 1Co 9:25 ; 1Co 10:33 ; 1Co 11:2 . Here τὰ πάντα is in place, the idea being, as Meyer rightly observes, the definite idea of all the points in which we grow . ὅς ἐστιν ἡ κεφαλή , ὁ Χριστός : who is the head even Christ . With [410] [411] [412] [413] , Chrys., etc., the TR reads ὁ Χριστός . The article is rightly omitted, however, by LTTrWHRV on the authority of the oldest and best MSS., [414] [415] [416] [417] , with Bas., Cyr., etc. Instead of the ordinary form of direct apposition εἰς αὐτὸν , Χριστόν , the relative form is adopted, probably with a view both to emphasis, and to definiteness in the connection with ἐξ οὗ , κ . τ . λ . Such constructions were usual in Greek of all periods; cf. Win.-Moult., p. 665; also 2Co 10:13 ; Plato, Apol. , p. 41 A; Eur., Hec. , 764.

[410] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[411] Codex Boernerianus (sæc. ix.), a Græco-Latin MS., at Dresden, edited by Matthæi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis ( δ ) of the Gospels. The Latin text, g, is based on the O.L. translation.

[412] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.

[413] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.

[414] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[415] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[416] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[417] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Eph_4:15

These remarks are not foreign to the subject; for the apostle, while condemning all instability with regard to faith, and while denouncing the craft of false teachers, immediately adds the injunction to adhere to the truth in love. It is not mere stability in sound doctrine, but faith as combined with love that he requires. The only saving, salutary faith is such as works by love and purifies the heart.

Ἀληθεύοντες δὲ ἐν ἀγάπῃ our version renders but speaking the truth in love. But this does not suit the context. This clause stands opposed to what is said in Eph_4:14. We are not to be children driven about by every wind of doctrine, but we are to be steadfast in professing and believing the truth. This interpretation which is demanded by the connection is justified by the usage of the word ἀληθεύειν, which means not only to speak the truth, but also to be ἀληθής in the sense of being open, upright, truthful, adhering to the truth. And the truth here contemplated is the truth of God, the truth of the Gospel, which we are to profess and abide by. The words ἐν ἀγάπῃ are commonly and properly connected with ἀληθεύοντες, professing the truth in love. They may however be connected with the following word, so as to give the sense, let us increase in love. But this leaves the participle too naked, and is not indicated by the position of the words. Besides, in the next verse, which is part of the same sentence, we have αὔξησιν ποιεῖται εἰς οἰκοδομὴν ἐν ἀγάπῃ, which would be a needless repetition of the same idea.

We are to grow up into (rather unto) him, εἰς αὐτὸν. This is to be explained by a reference to the expressions εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας, κτλ. in Eph_4:13. These are different forms of expressing the idea that conformity to Christ is the end to be attained. We are to grow so as to be conformed to him, τὰ πάντα, as to all things. Him, who is the head, viz. Christ. We are to be conformed to our head because he is our head, i.e. because of the intimate union between him and us. The slight confusion in the metaphor which presents Christ as the model to which we are to be conformed, and the head with whose life we are to be pervaded, is no serious objection to this interpretation, which is demanded by the context.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

By earnest affection of the truth and love, we grow up into Christ: for he (being effectual by the ministry of his word, which as the vital spirit doth so quicken the whole body, that it nourisheth all the limbs thereof according to the measure and proportion of each one) quickeneth and cherisheth his Church, which consisteth of divers functions, as of divers members, and preserveth the proportion of every one. And thereof it followeth that neither this body can live without Christ, neither can any man grow up spiritually, which separateth himself from the other members.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

speaking the truth--Translate, "holding the truth"; "following the truth"; opposed to "error" or "deceit" (Eph 4:14).

in love--"Truth" is never to be sacrificed to so-called "charity"; yet it is to be maintained in charity. Truth in word and act, love in manner and spirit, are the Christian's rule (compare Eph 4:21, Eph 4:24).

grow up--from the state of "children" to that of "full-grown men." There is growth only in the spiritually alive, not in the dead.

into him--so as to be more and more incorporated with Him, and become one with Him.

the head-- (Eph 1:22).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 15. But, speaking the truth in love] The truth recommended by the apostle is the whole system of Gospel doctrine; this they are to teach and preach, and this is opposed to the deceit mentioned above. This truth, as it is the doctrine of God's eternal love to mankind, must be preached in love. Scolding and abuse from the pulpit or press, in matters of religion, are truly monstrous. He who has the truth of God has no need of any means to defend or propagate it, but those which love to God and man provides.

Grow up into him] This is a continuance of the metaphor taken from the members of a human body receiving nourishment equally and growing up, each in its due proportion to other parts, and to the body in general. The truth of God should be so preached to all the members of the Church of God, that they may all receive an increase of grace and life; so that each, in whatever state he may be, may get forward in the way of truth and holiness. In the Church of Christ there are persons in various states: the careless, the penitent, the lukewarm, the tempted, the diffident, the little child, the young man, and the father. He who has got a talent for the edification of only one of those classes should not stay long in a place, else the whole body cannot grow up in all things under his ministry.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

15. But, speaking the truth. Having already said that we ought not to be children, destitute of reason and judgment, he now enjoins us to grow up in the truth. Though we have not arrived at man’s estate, we ought at least, as we have already said, to be advanced children. The truth of God ought to have such a firm hold of us, that all the contrivances and attacks of Satan shall not draw us from our course; and yet, as we have not hitherto attained full and complete strength, we must make progress until death.

He points out the design of this progress, that Christ may be the head, “that in all things he may have the pre-eminence,” (Colossians 1:18,) and that in him alone we may grow in vigor or in stature. Again, we see that no man is excepted; all are enjoined to be subject, and to take their own places in the body.

What aspect then does Popery present, but that of a crooked, deformed person? Is not the whole symmetry of the church destroyed, when one man, acting in opposition to the head, refuses to be reckoned one of the members? The Papists deny this, and allege that the Pope is nothing more than a ministerial head. But such cavils do them no service. The tyranny of their idol must be acknowledged to be altogether inconsistent with that order which Paul here recommends. In a word, a healthful condition of the church requires that Christ alone “must increase,” and all others “must decrease.” (John 3:30.) Whatever increase we obtain must be regulated in such a manner, that we shall remain in our own place, and contribute to exalt the head.

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

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(15) But speaking the truth in love.—It has been doubted whether the words “in love” should not be connected with “may grow up,” &c., exactly as in Eph_4:16, “maketh increase of the body . . . in love.” But both order and sense seem to point to the connection given in our version. The correct rendering is, being true in love; including in this the “being true” to others, by speaking truly and acting honestly towards them (as in Gal_4:16), but including also the “being true” absolutely—that is, the loving the truth, and clinging to it at all costs. The latter element, indeed, is the one which stands here more properly in antithesis to the childish instability described in the preceding verse; as it is in itself the more important, and is, in fact, the only basis for the other.

“To thine own self be true,

And it will follow, as the night the day,

Thou canst not then be false to any man.”

This “being true” is expressed in many forms. Sometimes as “being of the truth” (Joh_18:37; 1Jn_2:21; 1Jn_3:19); sometimes as “abiding in the truth” (Joh_8:44), or “having the truth in us” (1Jn_1:8); sometimes as “doing the truth” (Joh_3:21), and “walking in the truth” (2Jn_1:4; 3Jn_1:4). In all cases it is closely connected with the idea of unity with Him who is Himself “the Truth” (Joh_14:6).

With the phrase “being true in love” we may compare the corresponding phrase of “loving in truth . . . for the truth’s sake, which dwelleth in us” (2Jn_1:1; see also Eph_4:3, and 3Jn_1:1). In both we recognise the harmony of the two great principles of individuality and unity, on which true humanity, and therefore likeness to God, depends. In the contemplation and love of truth each of us is alone; even in the speaking and doing truth towards others we have to consult only God and our own conscience, which is His voice within. In love, on the contrary, we deny and sacrifice self, merging our individual being in humanity or in God. Taking the first alone, we have a hard, almost stoical, self-concentration; taking the other alone, it may become towards man an idolatry, to which both truth and freedom are sacrificed, and even towards God may pass into a mysticism, in which all active energy is lost. Uniting both, we have the perfect humanity, at once individual and social, at once free before God and lost in God. Accordingly, it is thus that we “grow up into Him who is the Head, even Christ,” who, by perfect truth and perfect love, manifested to us in His humanity all the fulness of God.

The head, even Christ.—In this name of our Lord we have the link of connection between the individual perfection and corporate unity. He is (as in 1Co_11:3) the Head of each man. He is also the Head of the whole Church.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. speaking the truth] The Gr. (one word) is wider and deeper, including the thought of living and loving truth. Alford renders “being followers of truth.” And the context is in favour of this. Not speaking truth, but avoiding false teaching, is in question. The Christian is to cultivate an instinct for Divine Truth, as against its counterfeits, in thought and in life.—R.V., “speaking truth” and (margin) “dealing truly.”

in love] The holy condition under which alone the “follower of truth” would follow it truly, free from bitterness and prejudice, intent only on the will of God. It has been well said that some men find love the easier precept, some truth; but that the Gospel enjoins the harmony of both.

grow up] The metaphor of the living Body reappears. See above, notes on Eph_4:12-13.

into him] So as to deepen the realization of “in-ness” in Him, and more richly to derive its blessings.—Just possibly we may render “unto Him.” In that case the Lord would be viewed as the Archetype to which each believer, in his spiritual development and growth, growingly conforms. But this is less in harmony with the imagery of the Body and Head which we have here.

in all things] Lit., “as to all things.” Our growing sense of incorporation is to affect our whole being, not a part; “spirit, soul, and body” (1Th_5:23).

the head] See on Eph_1:22.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But speaking the truth in love,.... Either Christ himself, who is the truth, and is to be preached, and always spoken of with strong affection and love; or the Gospel, the word of truth, so called in opposition to that which is false and fictitious; and also to the law, which is shadowish; and on account of its author, the God of truth, and its subject matter, Christ, and the several doctrines of grace; and because the spirit of truth has dictated it, and does direct to it, and owns and blesses it: this, with respect to the ministers of the Gospel, should be spoken openly, honestly, and sincerely, and in love to the souls of men, and in a way consistent with love, in opposition to the secret, ensnaring, and pernicious ways of false teachers; and with respect to private Christians, as they are to receive it in love, so to speak of it to one another from a principle of love, and an affectionate concern for each other's welfare, to the end that they

may grow up into him in all things which is the head, even "Christ": the work of grace upon the soul is a gradual work, and an increase of this in the exercise of faith, hope, love, and spiritual knowledge, is a growth; and this is a growth in all things, in all grace, as in those mentioned, so in others, as humility, patience, self-denial, resignation of the will to the will of God, and especially the knowledge of Christ; for it is a growing into him, from whom souls receive all their grace and increase of it; for he is the head of influence to supply them, as well as the head of eminence to protect them; see Eph 1:22 and now the preaching of the Gospel, or the sincere speaking of the truth, is the instrumental means of such growth.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:

Ver. 15. But speaking the truth] Or, doing the truth, as the Vulgate hath it, αληθευοντες. Truthifying, or following the truth, as one rendereth it. St John bids, love in truth, 1Jn 3:18. St Paul, speak or do the truth in love. And again, let all your things be done in love.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But speaking the truth in love - Margin, “being sincere.” The translation in the text is correct - literally, “truthing in love” - ἀληθεύοντες alētheuontes. Two things are here to be noted:

(1) The truth is “to be spoken” - the simple, unvarnished truth. This is the way to avoid error, and this is the way to preserve others from error. In opposition to all trick, and art, and cunning, and fraud, and deception, Christians are to speak the simple truth, and nothing but the truth. Every statement which they make should be unvarnished truth; every promise which they make should be true; every representation which they make of the sentiments of others should he simple truth. “Truth is the representation of things as they are;” and there is no virtue that is more valuable in a Christian than the love of simple truth.

(2) The second thing is, that the truth should be spoken “in love.” There are other ways of speaking truth. It is sometimes spoken in a harsh, crabby, sour manner, which does nothing but disgust and offend When we state truth to others, it should he with love to their souls, and with a sincere desire to do them good. When we admonish a brother of his faults, it should not be in a harsh and unfeeling manner, but in love. Where a minister pronounces the awful truth of God about depravity, death, the judgment, and future woe, it should be in love. It should not be done in a harsh and repulsive manner; it should not he done as if he rejoiced that people were in danger of hell, or as if he would like to pass the final sentence; it should not be with indifference, or in a tone of superiority. And in like manner, if we go to convince one who is in error, we should approach him in love. We should not dogmatize, or denounce, or deal out anathemas. Such things only repel. “He has done about half his work in convincing another of error who has first convinced him that he loves him;” and if he does not do that, he may argue to the hour of his death and make no progress in convincing him.

May grow up into him - Into Christ; that is, to the stature of a complete man in him.

Which is the head - Eph 1:22 note; 1Co 11:3 note.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

But speaking the truth in love; or, following the truth in love: q.d. Not only let us not be seduced by the craftiness of men, but constantly adhere to, and persevere in, the belief of the truth, joining love with it, in which two the sum of Christianity consists; and this will be a means of our growing up, and being no more children.

May grow up; this is opposed to being children; we are not to stand at a stay, but grow to maturity, Heb 6:1.

In all things; in knowledge, faith, love, and all the parts of the new man.

Into him which is the head, even Christ; our growth must be with respect to Christ our Head, as the end of it; we must grow in our acknowledgment of him, and dependence on him, as he by whom we are influenced, and from whom all our proficiency and strength proceeds; so that whatever increase we make, must tend not to the magnifying ourselves, but exalting our Head.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

15. Speaking the truth—Not only speaking, but in every respect being and acting in truth; or, to coin a precisely parallel participle, truthing in love. As all these isms are systems of untruth, let us be embodied truth bathed in love: for in this trueness in love is not only firmness but growth, both individual and churchly.

Into him… the head—As the great reconciler of all things in and under himself as head in Eph_1:10-11.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But speaking the truth in love. jAlhqeuontev is hardly translatable in English it implies being true as well as speaking the truth and following the truth. Truth is the element in which we are to live, move, and have our being; fidelity to truth is the backbone of the Christian ministry. But truth must be inseparably married to love; good tidings spoken harshly are no good tidings; the charm of the message is destroyed by the discordant spirit of the messenger. The more painful the first impression which a truth is fitted to produce, (e.g. Eph_2:1-3) the more need is there for dealing with it in love a much-needed and much-neglected exhortation. May grow up into him in all things who is the Head, namely, Christ. Growing up into Christ is like baptizing into the Name of the Father, etc.; it implies that the growth tends to a closer union to Christ, as, on the other hand, union to Christ causes the growth: the two act and react on each other. This growth is to be "in all things in the whole man in knowledge, righteousness, and holiness, in all the communicable properties of Christ. How great the work of growth is that should be sought in the case of every living believer is evident from the enormous gulf there is between his spiritual and moral state and that of Christ. Yet such growth is reasonable, considering the relation of the body to him, its Head. The fact of this relation should encourage us to seek and expect the growth, and encourage ministers to labor hopefully towards promoting it.

Vers. 15, 16.

The true method and conditions of Christian growth.

The apostle sees the conditions of Christian stability in a faith that worketh by love the love being at once the sphere and the means of our spiritual growth. The expressive figure used by the apostle sets forth several important truths concerning the Church and its development.

I THE SOURCE OF ITS GROWTH CHRIST THE HEAD. As the Church is a spiritual body, so the characteristics of the natural body are found in it. It is a body divinely framed as truly as the natural body, and designed to bring greater glory to God than the body which types it. Its Head is the Lord himself. It has its being and form in him, as well as all its nurture, such as its life and light, grace and joy, strength and fruitfulness; it depends upon the Head for subsistence and for safety; it is united to the Head by a bond that is both close and indissoluble.

II THE AGENT OF ITS GROWTH THE HOLY SPIRIT. For "by one Spirit were we all baptized into one body". (1Co_12:12) As the one spirit of man wields at will all the functions of the body, and concentrates the various members upon its purposes as they arise, so the Holy Spirit gives each member of the mystic body its peculiar action and power in the divinely appointed diversity which contributes to its eventual unity.

III THE RELATION OF THE MEMBERS TO EACH OTHER. "The whole body is fitly joined together and compacted by that which every joint supplieth." Each member is in relation with all other members as well as with the Head. Each is dependent upon the other. No member can dismiss another as useless; none is so great as not to be indebted to the least. "God has tempered the body together." Now, just as the parts of the human frame are necessarily of different functions, and set, some in superior, some in inferior, places, yet all act together in the fullest sympathy; so all the members of Christ"s body must keep rank and order, acting within their own sphere with due wisdom, harmony, and love, the eye not doing the work of the hand, nor the hand the work of the foot, but abiding each in his own calling.

IV THERE IS AN INDIVIDUAL ACTION OF EACH MEMBER, "According to the effectual working in the measure of every part." Each must do its own proper work, according to its position. Just as a man is strong in the faculty which he most exercises, so the member who is strong in the grace that is in Christ Jesus becomes individually efficient according to the operation of that grace. One member is thus apt to teach, another to convince, another to counsel, another to stimulate.

V THE CHANNELS OF SUPPLY JOINTS AND BANDS ARE THE WORD AND ORDINANCES. They convey grace from the.Head to the members. The Word of God is the grand means, in connection with baptism and the Lord"s Supper. These two ordinances are, indeed, the two appointed symbols of the Church"s unity baptism representing the first action of the Holy Spirit in fitting the members for the body; the Lord"s Supper, the drinking into one Spirit, who makes the table a visible center of union to these brought out of the world.

VI THE ELEMENT OR SPHERE IN WHICH THE GROWTH OF THE BODY IS EFFECTED. Love." It is not asserted that we are to grow in love, but that in love, as the sphere of growth, we are to grow in all the elements of perfection. That love which follows the things which make for peace and edification, and bears the infirmities of others, has peculiar faculties for edifying the body of Christ.

VII THE RESULT OF GROWTH. "It maketh increase of the body unto the edifying of itself." The increase is twofold in the addition of members to the Church, and in the growth of the members in all the elements of spiritual perfection. T.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Into him - Into his image and Spirit, and into a full union with him.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Paul’s exhortation and supplication for the Church as the body of Christ:

v. 15. Wherefore I also, after I heard of your faith in the Lord Jesus and love unto all the saints,

v. 16. cease not to give thanks for you, making mention of you in my prayers,

v. 17. that the God of our Lord Jesus Christ, the father of glory, may give unto you the Spirit of wisdom and revelation in the knowledge of Him,

v. 18. the eyes of your understanding being enlightened that ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints,

v. 19. and what is the exceeding greatness of His power to us-ward who believe, according to the working of His mighty power,

v. 20. which He wrought in Christ when he raised Him from the dead, and set Him at His own right hand in the heavenly places,

v. 21. far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come;

v. 22. and hath put all things under His feet, and gave Him to be the Head over all things to the Church,

v. 23. which is His body, the fullness of Him that filleth all in all.

A long and remarkable sentence, presenting the loftiest conception, both of Christ’s own supremacy and of the grandeur of that Church of His, of which the Ephesians have been made members. The distinction between Jews and Gentiles is no longer mentioned; Paul addresses his readers as a body: For this reason I, too, having heard of the faith among you in the Lord Jesus and of the love toward all the saints, do not cease to give thanks for you, making mention of you in my prayers. For this cause, by reason of all the wonderful blessings which he had enumerated in the preceding section, because all these benefits have come upon us Christians in such rich measure, the apostle is constrained to give thanks. For he knew that his readers were believers, having had abundant evidence to satisfy himself upon that point when he was present with them, and having received additional information to the same effect since. They were in a state of faith, of which fact they also gave proof by their love toward all the saints. That was the first and immediate manifestation of their faith: they were united with all the believers, both Jews and Gentiles, by the bond of true brotherly love. This encouraging circumstance caused Paul to continue his practice of making continual grateful mention of them in his prayers. On their behalf he sent up ceaseless prayers of thanksgiving to the throne of grace; he never failed to remember them in his prayers. The reports which were reaching Paul concerning the gratifying prosperity of the Ephesian congregation in spiritual matters were such a source of cheer to him that he was constrained to continue his intercession for them.

The content of Paul’s intercessory prayer was: That the God of our Lord Jesus Christ, the Father of glory, give you the Spirit of wisdom and revelation in the full understanding of Him. With all the progress which Christians make in this world they do not reach the state of perfection which is held out before them as the desirable goal. It is God that must continue the work of sanctification and bring it to the point agreeable to His will. This God is the God of Jesus Christ, the singular state of Godhood and Fatherhood being combined in His essence. But Jesus Christ is our Lord, and so the God of Jesus Christ, through Christ, is also our Father, of whom we may confidently expect everything that pertains to our salvation and sanctification. He is the Father of glory, for glory is His essential attribute, Act 7:2; 1Co 2:8. Perfection, magnificence, divine majesty and excellence is found in Him. The God thus characterized can give to the believers of all times the Spirit of wisdom and revelation. The Holy Ghost, who comes into the hearts of men when they come to faith, teaches them to understand the heavenly, divine things, He reveals to them the mysteries which would otherwise be hidden from them, the chief part of His work in this respect consisting in this, that the Christians obtain an ever clearer and sharper understanding of God. They advance from truth to truth, from knowledge to knowledge.

The apostle continues in his description of his prayer: (That God may give you) the eyes of your heart as enlightened, that you may know what is the hope of His calling, and what is the wealth of the glory of His inheritance in the saints. The heart, in Biblical language, is the center, not only of feeling, but also of thinking, willing, and understanding. Through His Holy Spirit God must enlighten the understanding of the Christians; for then only will they know what the hope of God’s calling is. Not only faith and love are wrought in the heart by God in conversion, but also hope. This hope, planted into the heart of the Christian by the call of the Lord, grows and becomes more fervent with his increase in spiritual life. The believers always have before the eyes of their mind the wonderful blessing which has been promised to them, the riches of the glory of God’s inheritance among the saints. The apostle piles up the nouns in order to bring home to the Christians, in some measure at least, the glory which is awaiting them by the promise of God. The perfected blessedness which shall be ours in heaven is a rich and magnificent inheritance; it is heavenly joy, bliss, and salvation, the reflection of the divine majesty and glory. We Christians are all too apt, while sojourning in this world, to have our attention distracted by the fool’s gold of this world, and therefore it is necessary to be trained to think of the inheritance of the saints in light.

Christians must furthermore learn to understand, as Paul here prays: And what is the exceeding greatness of His power to us, namely, to those that believe according to the operation of the strength of His might. Stronger expressions could hardly be found in human language to bring out the absolute inability of man to do anything toward his conversion and salvation. Our conversion was made possible by the surpassing greatness of God’s power alone, as it was manifested toward us, exerted itself in our hearts and minds. That we believe in Jesus Christ as our Savior was made possible only by the operative power which expressed His almighty strength, by which the Lord overcame the resistance of natural man, made us obedient to the Gospel, and now keeps us in the state of faith.

There is only one adequate measure of the exceeding greatness of God’s power, namely, the resurrection of Christ, as Paul writes: Which He wrought in Christ when He raised Him from the dead and set Him at His right hand in the heavens. Christ, in His state of exaltation, is the Mediator of the effective power of God, as it is shown in our conversion. By His resurrection and subsequent ascension to the right hand of power Christ was declared to be the Son of God with power, of the same degree of might and honor with the Father. Our state of faith is a work of power, a miracle of the Triune God. Note: The same Christ who as a true human being died, and through His blood earned the forgiveness of sins for all men, has been raised from the dead by God and placed at His right hand in the heavenly places. We therefore confess that Christ, through His resurrection and ascension, entered into the full possession and use of the divine majesty also according to the human nature which He adopted, a majesty which, however, he possessed during the entire state of humiliation.

This reference to Christ’s state of exaltation now causes the apostle to expand this thought, almost in doxological form: Far above all rule, and authority, and power, and lordship, and every name that is named, not only in this world, but also in the coming one, and has placed all things under His feet. So much the exaltation of the despised Son of Man comprises. By setting Christ at His right hand in the heavens, God has put all things under His feet, has given Him, also according to His human nature, the free and unbounded dominion, not only over all power and authority in the physical world, but also over all the spirits of heaven, over the angels with their superhuman strength and power. No matter what the name and importance of any created being in this world and in the world to come may be, the power and authority of Christ, being that of omnipotence, is greater. Christ is the supreme Lord, to whom all creatures must yield obedience, Psa 8:1-9.

But far more important than this supreme position in the Kingdom of Power is Christ’s position in the Kingdom of Grace, of which Paul sags: And (God) gave Him the Head over all to the Church, which is His body, the fullness of Him that fills all in all. In His capacity as Head over all things God has given Christ as a present to the Church, which is His body. All the believers, whether of Jews or of Gentiles, are here expressly placed together and designated with the collective name "Church," which is the fellowship of all saints, of the elect children of God on earth. God has now made this arrangement, that Christ is the Head of this Church, and the Church is His body. Not the entire creation, hut the Church, the communion of the believing, chosen children of God, is the body of Christ. See Col 1:18. It is a wonderful and most intimate union which thus obtains between Christ and the believers, for it results in making the Church like a vessel which is filled to the top, brimful with blessings. "The conception is that, the plenitude of the divine powers and qualities in Christ having been imparted by Him to His Church, the latter is now pervaded by His presence, animated with His life, filled with His gifts and energies and graces-a true vessel of His mercy. " All in all He fills,—the Head of the universe is also the Head of the Church.

Summary

After opening his letter with an inspiring doxology in praise of the eternal election of grace and its blessings, the apostle states the content of his prayer for the Ephesians to be that they might come to the knowledge of the glory of their future inheritance, of the power of God in working and preserving saving faith in their hearts, and of the position of the exalted Christ as the Head of the Church.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Our apostle had set forth the excellent end of the ministry, in the foregoing verse, for furthering their stability and steadfastness in grace; here he declares the admirable fitness of it, for helping forward their proficiency and growth in grace. Speaking the truth in love: that is, cleaving to the truth of Christ’s doctrine, and living in love with one another, you may grow up in Christ by making progress in all christian graces, being united to him as members to the head.

Here note, How the apostle draws a comparsion between the natural and mystical members, and the increase of both: as there must be a fellowship betwixt the natural head and members, so must there be a union betwixt Christ, the spiritual head, and believers, his mystical members; and as there is further required a mutual communion and fellowship of the members of the body within, and amongst themselves, in order to growth and increase, so must there be concord, love, and unity, amongst believers, if they expect to see grace growing in themselves, or in one another.

Are the members of the natural body severally distinct from one another, some principal, others ministerial; but all concurring to the service of the whole? So, in order to spiritual growth, must all the members of Christ’s mystical body keep their rank and order, and act in their own sphere, with spiritual wisdom and humility; the eye not doing the work of the hand, nor the hand the work of the foot; but everyone in the calling wherein he is called, must there abide with God.

Again, is there a supply from head to members in the mystical body, and from one mystical member to another: one is apt to teach, another ready to comfort, a third able to convince, a fourth willing to exhort, a fifth to advise and counsel; and all these, and every one of these, contributing all they can to the welfare and growth of the whole. Happy is it both for the natural and mystical body, when the members of both are subservient to each other, and contribute all they can to the mutual growth and improvement of one another, and especially for the benefit and advantage of the whole.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

15. Speaking the truth in love. Truth is never to give way to false doctrine, but it must be spoken in love. Some cling to the truth tenaciously, but forget to speak it in love. May grow. This continues the characteristics of those “who are no longer children.” They should grow up into him in all things. In all their growth there should be a growth of Christ's traits, a growth into his likeness. In all their growth there should be a growth of Christ's traits, a growth into his likeness.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

15. ἀληθεύοντες δὲ. ‘Being’ or ‘Living the truth.’ The context shows that far more than truth-speaking is required, and the use of ἀληθεύειν in LXX. is in favour of a wide extension of meaning to truth in all relations of life. Gen 20:16 καὶ πάντα ἀλήθευσον = Niph. יָכַח ‘in respect of all thou art righted’; Pro 21:3 ποιεῖν δίκαια καὶ ἀληθεύειν = ‘to do justice and judgement’ = מִשְׁפָּט; Isa 44:26 τὴν βουλὴν τῶν ἀγγέλων αὐτοῦ ἀληθεύων = שָׁלַם Hi. = ‘performeth the counsel of his messengers.’ Sirach 31(34):4 καὶ ἀπὸ ψευδοῦς τί ἀληθεύσει; ‘Of that which is false what shall be true?’ The context is treating of the unsubstantial character of dreams. This corresponds to the fuller meaning of ἀλήθεια as ‘truth in fact,’ ‘actual reality,’ and not merely ‘correctness’ of statement, for which Whitaker contends, and to the use of ἀληθινός and ποιεῖν τὴν ἀλήθειαν in St John.

ἐν ἀγάπῃ. Here as in Eph 4:2 (cf. on Eph 1:4) ‘love’ is at once the definition of a life in accordance with the truth (hatred or indifference being a violation of the relationship in which by the very constitution of our being we stand both to God and to our brethren) and the power by which alone a life can be kept true.

αὐξήσωμεν εἰς αὐτὸν. The parallels εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας suggest (so Abbott) (1) ‘up to Him’ as the standard (cf. Eph 3:19 εἰς πᾶν τὸ πλήρωμα) or goal of our development, i.e. ‘until we become identified with Him.’ It would be possible to take it (2) = ‘unto Him,’ i.e. for His possession, as Col 1:16 τὰ πάντα … εἰς αὐτὸν ἔκτισται, or (3) ‘into Him,’ into closer and closer union until at last our incorporation is complete. This would reach the same end as (1) by a different route. The apparent paradox of members of a body having to grow into their places in the body is inevitable in the spiritual region where the objective fact necessarily precedes the subjective realization, and the battle of life is ‘to become’ what we ‘are.’ The exhortation to the branches ‘to abide in’ the Vine (Joh 15:4 ff.) implies the same paradox. Cf. the strange phrase in the parallel context in Col 2:19 οὐ κρατῶν τὴν κεφαλήν = ‘refusing to abide in.’

τὰ πάντα. ‘In regard to every element in our being,’ nothing being withheld from His dominion.

ὅς ἐστιν ἡ κεφαλή. Cf. Eph 1:22, Eph 5:23, and esp. Col 2:19. The main thought is of sovereignty. It is a somewhat perplexing accident, both here and in Eph 1:22, that the metaphor is drawn from the relation of one part of the body to the rest.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

15.] but (opposition to the whole last verse; introducing as it does, not only ἀληθεύοντες ἐν ἀγάπῃ, but the αὐξήσωμεν below) being followers of truth (ἀληθεύειν cannot here mean merely to speak the truth, as the whole matter dealt with is more general; the particular follows, ver. 25. The verb has the widest meaning of being ἀληθής—and (as Stier remarks) not without a certain sense of effort, ‘sectari veritatem.’ The Vulg. gives it well, but perhaps with too exclusively practical a bearing, ‘veritatem facientes:’ Bengel, ‘verantes:’ the old English versions, ‘folowe the truth,’ which gives too much the objective sense to truth. It is almost impossible to express it satisfactorily in English. I have somewhat modified this last rendering, restoring the general sense of ‘truth.’ The objection to ‘followers of truth’ is that it may be mistaken for ‘searchers after truth’—but I can find no expression which does not lie open to equal objection) in love (must be joined with ἀληθεύοντες, not with αὐξήσωμεν. For 1) the mere participle with δέ would stand most feebly and awkwardly at the beginning of the sentence: and 2) we have already observed the habit of the Apostle to be, to subjoin, not to prefix, his qualifying clauses. ἐν ἀγάπη is added, as the element in which the Christian ἀληθεύειν must take place: it is not and cannot be an ἀληθεύειν at all hazards—a ‘fiat justitia, ruat cœlum’ truthfulness: but must be conditioned by love: a true-seeking and true-being with loving caution and kind allowance—not breaking up, but cementing, brotherly love by walking in truth) may grow up into (increase towards the measure of the stature of;—to the perfect man in Him. Again an allusion to the incorporation of all the Church in Christ: see below) Him in all things (accusative of reference; the article implying, in every department of our growth, ‘in all things wherein we grow,’ as Meyer) who is the Head (see ch. 1:22), namely, Christ (the nominative is best regarded as an attraction to the foregoing relative, just as in ‘urbem quam statuo vestra est’ the substantive is attracted to the following relative. So we have, Eur. Hecub. 754, πρὸς ἄνδρʼ, ὃς ἄρχει τῆσδε Πολυμήστωρ χθονός: and Plato, Apol. p. 41 a, εὑρήσει τοὺς ὡς ἀληθῶς δικαστάς, υἵπερ κ. λέγονται ἐκεῖ δικάζειν, Μίνως τε καὶ Ῥαδάμανθυς κ. Αἴακος. In the face of these examples, there is no occasion, with De W. and Ellic., to suppose that the Apostle places χρ. at the end to give force to ἐξ οὗ which follows. Beware of Eadie’s rendering, ‘who is the Head, the (ὁ χρ.) Christ,’ as alien from any design apparent in the argument, or indeed in the Epistle),

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

15. ἀληθεύοντες δὲ ἐν ἀγάπῃ. “But cherishing truth in love.” RV. has “speaking truth in love,” only differing from AV. by the omission of the article before “truth,” but with “dealing truly” in the margin. Meyer insists that ἀληθεύειν always means “to speak the truth.” But the verb cannot be separated from ἀληθεία. Verbs in -εύω express the doing of the action which is signified by the corresponding substantive in -εία. Of this we have two examples in ver. 14, κυβεία, which is the action of κυβεύειν, μεθοδεία of μεθοδεύειν. Comp. κολακεία, κολακεύω; βραβεύω, ἀριστεύω, ἀγγαρεύω with their substantives in -εία, and many others. Now ἀληθεία is not limited to spoken truth, least of all in the N.T. In this Epistle observe 4:24, δικαιοσύνη καὶ ὁσιότητι τῆς ἀληθείας, also 4:21 and 5:9; and compare the expressions “walking in truth,” “the way of truth,” “not obeying the truth, but obeying unrighteousness, ἀδικία.” Here, where the warning is not to the false teachers, but to those who were in danger of being misled like children by them, “speaking truth” appears out of place. As to the connexion of ἐν ἀγάπῃ, it seems most natural to join it with ἀληθεύοντες, not only because otherwise the latter word would be harshly isolated, but because the “growth” is so fully defined by the following words. If, indeed, love were not mentioned, as it is, at the end of ver. 16, there might be more reason to adopt the connexion with αὐξήσωμεν, on the ground that considering the frequent references to it, as in 4:2, 3:18, 19, it was not likely to have been omitted in speaking of growth. Connected with ἀληθεύειν, ἐν ἀγάπῃ is not a limitation, but a general characteristic of the Christian walk; “Not breaking up, but cementing brotherly love by walking in truth” (Alford). Probably, however, the apostle intended ἐν ἀγάπῃ to be connected both with the preceding and the following; his ideas progressing from ἀληθεία to ἀγάπη, and thence to αυξζησις.

αὐξήσωμεν εἰς αὐτὸν τὰ πάντα ὅς ἐστιν ἡ κεφαλή, Χριστός. “May grow up unto Him in all things, who is the Head, even Christ.”

αὐξήσωμεν is not transitive as in 1Co 3:6; 2Co 9:10, etc., and in the older classical writers and the Septuagint, but intransitive as in later Greek writers and Mat 6:28; Luk 1:80, Luk 2:40, and elsewhere; cf. here also 2:21.

εἰς αὐτόν. Meyer understands this to mean “in relation to Him,” with the explanation that Christ is the head of the body, the growth of whose members is therefore in constant relation to Him as determining and regulating it. The commentary on εἰς αὐτόν is, he says, given by ἐξ οὗ, κ.τ.λ., the one expressing the ascending, the other the descending direction of the relation of the growth to the head, He being thus the goal and the source of the development of the life of the Church. However correct this explanation may be in itself, it can hardly be extracted from the interpretation of εἰς as “in relation to,” which is vague and feeble. Nor does it even appear that εἰς αὐτόν admits of such a rendering at all. Such expressions as ἐς ὅ = “in regard to which,” εἰς ταῦτα = “quod attinet ad …” etc., are not parallel. Interpreted according to these analogies, the words would only mean “with respect to Him, that we should grow,” and the order would be εἰς αὐτὸν αὐξ. Meyer has adopted this view from his reluctance to admit any interpretation which does not agree with the figure of the head. But that figure is not suggested until after this. We have first the Church as itself becoming ἀνὴρ τέλειος, then this figure is departed from, and the readers individually are represented as possible νήπιοι. The subjects of αὐξήσωμεν, then, are not yet conceived as members of a body, but as separate persons. But as soon as the pronoun introduces Christ, the idea that He is the head suggests itself, and leads to the further development in ver. 16.

We can hardly fail to see in αὐξ. εἰς αὐτόν a variation of καταντήσωμεν εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικιας τοῦ πλ. τοῖ Χρ. “Unto Him.” This would seem to mean at once “unto Him as a standard,” and “so as to become incorporated with Him”; not that εἰς αὐτόν by itself could combine both meanings, but that the thought of the apostle is passing on to the idea contained in the words that follow. He begins with the idea of children growing up to a certain standard of maturity, and with the word αὐτόν passes by a rapid transition to a deeper view of the relation of this growth to Christ the Head.

Harless, to escape the difficulty of αὐξ. εἰς αὐτόν, connects the latter words with ἐν ἀγάπῃ, “in love to Him.” The order of the words is certainly not decisive against this view; instances of such a hyperbaton are sufficiently frequent, but there seems no reason for it here, and it would make the introduction of “Who is the Head” very abrupt.

τὰ πάντα, the ordinary accusative of definition, “in all the parts of our growth.”

Χριστός. This use of the nominative in apposition with the relative, where we might have expected the accusative Χριστόν, is a usual Greek construction. Compare Plato, Apol. p. 41 A, εὑρήσει τοὺς ὡς ἀληθῶς δικαστάς, οἵπερ καὶ λέγονται ἐκεῖ δικάζειν Μίνως τε καὶ Ῥαδάμανθος καὶ Αἴακος. The Received Text has ὁ Χριστός, with D G K L, Chrys., Theod. The article is wanting in א A B C, Bas., Cyr.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Speaking the truth [αληθευοντες] . Only here and Gal 4:16. In classical Greek it means to be true, to arrive at truth, and to speak truth. Here the idea is rather that of being or walking in truth. Rev., in margin, dealing truly.

In love. Some connect with grow up. The parallel construction, tossed and carried about in the sleight, in craftiness, speaking truth in love, favors the A. V. and Rev., as does the awkwardness of speaking truth standing alone. Moreover, Paul 's habit is to subjoin, and not to prefix, his qualifying clauses.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.