Ephesians 4:16

Eph_4:16

From whom the whole body, fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.

The Church is one body of different parts

I. The Church is a unit body. It is not meant to convey the idea that the Church is in any way a material and tangible body, presented to the senses like material substance generally. It is not a body of any earthly form and figure. Our common conception of a body is a combination of particles constituting certain qualities and forces. We understand the spiritual through the analogies and symbols of the material and earthly. The Church is a holy combination of all spiritual powers and sympathies meeting in one centre and end, proceeding from the nature of Divine law and order, the relation of moral beings to one another, and the relation in which all stand to God, the spiritual Father and wise Ruler of the universe. This is the Church in its highest and purest form; it is the Church in the body of its principles, and the sympathies of its heart.

1. The unity of the Church consists in its design and service.

2. It is a unity of sympathy.

3. It is a unity of privilege.

4. It is one in relation. The Church stands related to its source and Head, to Divine order, to all intelligent beings, to itself and all belonging to its laws and blessings, to this world and the next. These are relations of privilege and responsibility, of honour and duty.

5. It is one in life and spirit.

6. It is one in likeness. The Church, as the product of one mind, carries the same Divine image everywhere, both in its laws and members. It is intended to mould the human family into the Divine likeness.

II. The Church, as one body, possesses various parts and fit organs to perform its work and conserve its existence. It is not one clumsy mechanical piece, without either parts or joints, but a body of numerous organs for the accomplishment of different services. In its spiritual constitution it is a body of various elements, for the performance of high and gracious designs. In order that these various elements may have mediums of expression to reach their intended and fit end, there must be a befitting organization of parts and suitable quality.

1. The members of the body are intended to perform the required functions for the service of the body itself. The body has to serve itself before it can be useful to others. It is, in a sense, its own saviour or destroyer. The right use of its own functions and resources is its salvation; the rejection of this is its sure death and decay. There are some powers given for its protection, there are others for its growth and vigour; there are others for its comfort and happiness, and others, again, intended for its beauty and attraction. To have a perfect body, all these must do their own work, and cooperate for a common end; and to have a healthy and happy Church, all its functions must be active in doing their own work, and united together for one holy and high end.

2. The body has relations and duties to things besides itself. The body stands related, some way or other, to all the things of earth. All the works of this world depend upon the fitness of the members of the human body to do them; so that if these were to fail, all would stop. There could be no art without the mind and the senses; neither would there be commerce, building of houses, cultivation of the field, or any other work of any kind whatever. Such is the vast importance of the members of this small body, that all in life and society depend upon their order and efficiency. So is it in analogy with the Church; all in society morally depends upon the efficiency and the right use of its means and organs. All have their work. Unity of likeness and variety of work are the two things which demand and consume the service of the one and the whole. The head, the heart, and the hand of all have work, and that as much for their own sake as that of others; and all this diversity and force are for the needful and common service of the whole. To make these different organs complete and effective, you will see at once that there are other conditions required, which may be suggested as worthy of your respect and belief.

(1) It is needful that these organs should be in their proper position.

(2) Each organ must have its particular and proper work assigned to it.

(3) It is required that they are all regularly and faithfully exercised. Exercise is the soul of power; it is both the condition of health and usefulness.

(4) It is expected that there is a common sympathy between all the members of the body. They are coupled together. Harmony of parts in a machine, of members in the human body, of functions in society, of powers in the mind, and of graces in the soul, are analogous one to another, and are equally necessary for happy working and successful results. Sympathy in the members of the body is expressed by mutual cooperation and assistance, by subordination to and respect for one another, and constant assisting and forbearing with one another. As with the body corporeal, so is it intended to be in the body spiritual. The strongest must sympathize with the weak. Extremes are intended to meet, and do meet, in harmony here.

(5) The body must have elasticity, to act with ease, comfort, and effect. The body is not made in one piece, but of different parts. Between these there is unity, and yet there is elasticity, so that everyone can play its own part without inconvenience to itself or encumbrance to its neighbour.

(6) All are governed by one will and intelligence. The members of the body, though various and numerous, are governed by one rational will, hence their unity in operation and subject. The Church, in all its members and functions, is governed by one constant and unfailing will, and this is one source of its power and unity. Only one will governing all, through all time and in all places, and that the one and the whole! What a thought!--what a comfort!

(7) It is requisite that there should be life underlying the whole.

III. All the parts in the organization of the body abe subordinate, and intended for the increase of the whole.

1. It is to be a general and complete increase of the whole body. In order to have a well-developed and equally proportionate Church, all means must be used, all functions must be exercised; thus every part is developed, so that it becomes a true counterpart of real existence, and fit for all intended for it, and demanded of it.

2. It is a conditional increase, produced by the use of means. To secure the increase of the whole body, the law of the conditions demands that all means should be used, all powers exercised, the spirit one of faith and love, the motive true and unselfish, and the activity constant and unyielding. God gives increase according to law and order; and when these things are united, never does it fail. When our life unites with Divine order, happy results always follow, and never disappoint us.

3. It is an indefinite increase. There is neither limit nor end prescribed to it. It runs down through time and eternity; it pervades the universe of rational and responsible existence.

4. The soil and quality of the increase is love. Increase in love is one towards ourselves stud the object or objects of our desire and delight at the same time. As love is the refining power of the soul, to increase in it is to advance in all that is morally pure and beautiful. It is the sweet element of happiness, and he who grows in it increases in the thing all wish and all seek. It is one of the chief elements in which we become like God, for He is love.

IV. The Church, as a body of parts, is dependent upon its representative head for its order and resources.

1. Its laws and resources are from Him. The laws given by the Head to the Church are few and natural, proceeding from the unchangeable relations of man to man, and man to God. Love to God and love to man are the great moral laws which remain in the Church forever, without declension or change, because they are essential to the relations of moral beings, and the moral universe could not exist without them.

2. From Him it receives its symmetrical proportion and harmony. The symmetry of the Church is the harmony of all its parts with themselves, with the Divine economy of the universe, and with itself, in all times and places. This three-fold symmetry it receives from its glorious Head, who is one and unchangeable.

3. From Him it receives its oneness. This gives the Church, through all times and places, unity of purpose and character. Its oneness is not in its feet, but in its Head.

4. From Him it receives light and life. As life and light are elements in importance and value above all others, so is Christ to the Church. As He is made by God the representative Head, He is made its light and life.

5. From Him it receives its beauty and attraction. A deformed head would destroy every possible beauty and attraction of the whole body. A noble head gives beauty and nobility to the whole. We look first at the head; we form our opinion of the whole from the character of the head. In its outward form the Church may appear mean and unattractive in some of its members, but the Head makes up for the whole. The Head is never out of sight; it is visible to all from all its members.

6. Its magnitude and universality are received from the Head. His greatness becomes that of the Church, by virtue of the relation existing between them. Where the Head is, the Church is represented. In the Head, the Church of earth and heaven are united; the spirit of the Head unites the present with the future, and thus gives to the Church universality in time and space.

7. The Church is indebted for its hope and high destiny to its Head. The Head lives for the body. The exaltation of the Head will be that of the body also. The Head is above all human reach; and, in connection with its Head, the body will triumph over all foes and opposition. (T. Hughes.)

Mutual dependence

I. Observe, in the first place, that all the true members of Christ are entirely dependent on Christ. Independence is the great principle of our corrupt nature--that sinful independence, that would lead the creature not to acknowledge its entire dependence on God. But let me say to such that hear me, be assured of this; the soul in that state Never can enter the kingdom of heaven.

II. But observe now, that the members of Christ are not only dependent on Christ, but they are dependent upon each other. Look at a tree; is it not so? I see the branch dependent upon its stem, as the stem is dependent upon its root; but I see little branches dependent upon the other branches, and still smaller fibres dependent upon the smallest branches. And so is it in this figure before us: from whom the whole body, in its parts fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part.

III. And now consider the great object and end, for which all this takes place. It maketh increase of the body. That is, the whole body in its parts maketh increase of the body as a whole. (J. H. Evans, M. A.)

Christian work and Christian life

Christian life in the truest sense is impossible apart from Christian activity. In other words, in the Church everyone has something to do.

I. There must be a hearty conviction that because we can therefore we ought to do so. Power, you know, is a talent down to its uttermost limit, and as long as there is something which every joint can supply, alas for that joints health and life, if it fails of its function. A Christian that does no Christian work, is an anomaly. Analogy teaches this. Nature is not receptive only: nature is a bountiful giver; rendering back again, thirty, sixty, and a hundred fold, that which man entrusts to her keeping. Social life teaches the same doctrine. We cannot, if we would, do without one another.

II. All Christians have not the same work to do. Every joint is to supply something, but every joint is not to supply the same thing. It is to be according to the measure of every part. There is something to be done by all of us; but our work varies with our position in life. (W. G. Barrett.)

An honourable vocation for all

Very little are some of the joints and fibres; but every little helps. Who shall despise the day of small things? But for the accumulated atoms, the aggregated littles, where were the body? As the author of Felix Holt says, we see human heroism broken into units, and are apt to imagine, this unit did little--might as well not have been. But in this way we might break up a great army into units; in this way we might break the sunlight into fragments, and think that this and the other might be cheaply parted with. There is a latter day apologue of a gimlet that grew exceedingly discontented with its vocation, envying all the ether tools in the carpenters basket, and thinking scorn of its own mean duty of perpetually boring and picking holes everywhere. The saw and the axe had grand work to do; and the plane got praise always; so did the chisel for its carving; and the happy hammer was always ringing merrily upon the clenching nail. But for it, a wretched, poking, paltry, gimlet its work was hidden away, and very little seemed its recognized use. But the gimlet is assured, on the best authority, that nothing could compensate for its absence, and is therefore bidden be content, nay happy; for though its work seems mean and secret, it is indispensable. To its good offices, the workman is said to look chiefly for coherence without splitting; and to its quiet influences, the neatness, the solidity, the comfort of his structure may greatly be ascribed. The apologue has, of course, its practical application. Are there not many pining gimlets in society, ambitious of the honour given to the greater-seeming tools of our Architect, but unconscious that in His hands they are quite as useful? The loving little child, the gentle woman, the patience of many a moral martyr, the diligence of many a duteous drudge, though their works may be unseen and their virtues operate in obscurity, yet are these main helpers to the very joints and bands of our body corporate, the quiet home influences whereby the great edifice, Society, is so nicely wainscoted and floored without split boards … John Newton said that if two angels came down from heaven to execute a Divine command, and one was appointed to conduct an empire, and the other to sweep street in it, they would feel no inclination to change employments. So again, the same robust divine affirmed that a Christian should never plead spirituality for being a sloven; if he be but a shoe cleaner, he should be the best in the parish. As the old servant tells Ruth in Mrs. Gaskells story, Theres a right and a wrong way of setting about everything--and to my thinking, the right way is to take a thing up heartily, if it is only making a bed. Why, dear, ah me! making a bed may be done after a Christian fashion, I take it, or else whats to come of such as we in heaven, whove had little enough time on earth for clapping ourselves down on our knees for set prayers? This quaint speaker had laid to heart the lesson once for all enforced upon her, to do her duty in that state of life to which it had pleased God to call her; her station was that of a servant, and, looked at aright, as honourable as a kings: she was to help and serve others in one way, just as a king is in another. Her parting counsel to Ruth runs thus: Just try for a day to think of all the odd jobs as to be done well and truly in Gods sight, not just slurred over anyhow, and youll go through them twice as cheerfully, besides doing them more efficiently. John Brown, of Haddingten, being waited on by a lad of excitable temperament, who informed him of his desire to become a preacher, and whom the shrewd pastor saw to be as weak in intellect as he was strong in conceit, advised him to continue in his present vocation. The young man said, But I wish to preach and glorify God. The old commentator replied, My young friend, a man may glorify God making broom besoms; stick to your trade, and glorify God by your life and conversation. As it was said of Bossuet, in the seventeenth century, that he could not walk, or sit down, or even pluck a currant, without your recognizing in him the great bishop (so asserts a modern French divine, not of Bossuets Church), just so the workman and the domestic servant who are animated by their Masters spirit, distinguish themselves among their fellows by a certain air of nobility; under their blouse or their livery may be seen to shine the signal light of their aristocratic spirituelle, the image of the Most High Himself. However mean their employment, they go about it with neither disgust nor indifference; but with an intelligent interest, because, in the sight of God, and indeed in their own eyes, their occupation is on a level with that of king or emperor. (Francis Jacox.)

The Church edifying itself in love

I. The church of Christ is compared to a body.

1. The life of a body.

2. Its head.

3. The members.

4. Their unity.

5. Its nourishment.

6. The soul.

II. The imperfections of this body.

1. Its numbers.

2. Its graces.

III. The endeavours it should make for its own edifying.

IV. The fact that the more love abounds, the more will it be edified. Love--

1. Enlarges supplication.

2. Inclines to peace.

3. Produces condescension.

4. Promotes activity. (N. Vincent, M. A.)

The Church, Christs Body, a growing body

Concerning this growth, the apostle says--

I. It is from Christ. He is the causal source from which all life and power is derived.

II. It depends on the intimate union of all the parts of the body with the head, by means of appropriate bands.

III. It is symmetrical.

IV. It is a growth in love. (Dr. Hodge.)

The Body of Christ

The figure in the mind of the apostle is that of a human body, in its unity, in its symmetry, in its structural completeness, its framework of bones shielding the brain, shielding the eye, sheathing the life marrow in the spinal column; in the legs supporting the frame as pillars of marble set upon sockets of fine gold, the whole wrapped in an enswathement of closely-knit, cunningly-knit muscles, ramified with countless nerves, furnished with eyes, ears, hands, feet, and all the rest:--The whole body fitly, etc. This is the object before the eye of the apostle as he writes of the body that grows out of Christ.

I. As a body the Church possesses visibility. For about thirty-three years, more or less, God manifest in the flesh was visible to the eyes of the world. Indeed, for that last twelvemonth of His life on earth it may be said that Palestine saw little else. Tabor in its bold isolation, Hermon with his glittering crown of snow, even Jerusalem itself, was hardly so obtrusively visible as this great, strange personage. And louder, gladder doxology never rolled up from earth to heaven than that of the whole orchestra of priests, Levites, scribes, and Pharisees, Sanhedrim, and synagogue when the body of Jesus disappeared from human view. They never for a moment questioned that this was the end all of the whole perplexity. Little did they dream that the withdrawal of this body only made way for another a thousand times more visible. It is time long ago that men understood and recognized this truth. They suppose that Christ is a purely historic Christ, while in fact He is a contemporary Christ. They fancy that the Body of the great Nazarene Reformer is gone forever from sight and time; while, in fact, the Church is His Body now visible to the eyes of millions. As a body, the Church of Christ is visible. Should the thought arise that the Church as a whole includes vast numbers of members who are not visible--that here and there in the world are members of the Body of whom the world knows nothing--we answer, Yes, and only part of the human body is visible. We do not see the lungs and the heart and the nerves and the blood, and yet the body is visible, and so is the Church, which is the Body of Christ.

II. As a body, the Church consists of a great variety of component parts. The constituents of a human body are very numerous, very various; and these constituents find their way to the body from every quarter of the globe. The whole round world has been laid under contribution to make up the body in which you live, move, and have your being. And is not this true of the Church which is the Body of Christ? Not a variety of temperament, not a grade of intellect, not a style of social life but has contributed to the building up of this Body of Christ. In that Body we find the learned professor, and by his side the child of illiteracy; the scientist discoursing of the plants, from the cedar of Lebanon to the hyssop that groweth out of the wall, of beasts, birds, and fishes, of meteors and stars, of Orion and Pleiades, and by his side one who hardly knows that the earth is round, and is right sure of very little else than that he is a poor lost sinner, and that Christ died to save him. One member of this Body dwells among Greenlands icy mountains, another on Indias coral strand; one wears the black skin of the African, another the red skin of the American Indian; one the yellow skin of the Chinese, and another the tawny skin of the Malay; another still the white skin of the Caucasian; but all alike are members of the Body of Christ.

III. As a body, the Church is also characterized by a compact organic unity. It is a body fitly framed together, etc. This unity is a unity of Life and Spirit. The vital force that gives life to, warms, propels, acts in each believer, issues from Christ. From whom, etc. In a vine, however large, the same life is in every leaf and every branch, every tendril and every grape. In the whole vine there is perfect unity of life, and that life is the one vine life. This is seen in the similarity of fruit the vine produces. On the same vine you do not find here the Malaga grape, there the Catawba, and here the Isabella; but on every branch the same fruit; for they are all the product of one life. But Jesus said, I am the vine, etc. If any leaf on the vine can say such a life dwells in me, every other leaf can say the same.

1. The Church is the Body of Christ--it is His head, His brain--an organ of thought to Him. Whatever is lofty, pure, noble in the conception of the Church, in the conceptions of the believer, is due to the Spirit of Christ acting through the mind of the Church.

2. The Church is the eyes of Christ (Mat_9:36). The Jews thought that on Calvary those pitying eyes forever closed in death. Today, after so many centuries, Jesus looks abroad through a hundred millions of compassionate eyes upon the children of men scattered abroad as sheep having no shepherd.

3. The Church is the feet of Jesus. How restless were those feet (Mat_9:35). And today the Church, His Body, is going about all the cities and villages, etc.

4. And the Church is the hands of Jesus. How blessed the relation of membership in this Body of Christ, His work employing our thought, our eyes, our hands, our feet, our lips!

This being so, two consequences follow.

1. No member of this Body must do anything that Jesus would not have done when He was on the earth.

2. Every member of this Body of Christ must be ready, willing, anxious to do what Jesus would do in his, in her place. (William P. Breed, D. D.)

The vitality and development of the body

The figure is a striking one. The body derives its vitality and power of development from the head. The Church has a living connection with its living Head, and were such a union dissolved, spiritual death would be the immediate result. The body is fitly framed together, and compacted by the functional assistance of the joints. Its various members are not in isolation, like the several pieces of a marble statue. No portion is superfluous; each is in its fittest place, and the position and relations of none could be altered without positive injury. Fearfully and wonderfully made, it has its hard framework of bone so formed as to protect its vital organs in the thorax and skull, and yet so united by curiously wrought joints, as to possess freedom of motion both in its vertebral column and limbs. But it is no ghastly and repulsive skeleton, for it is clothed with flesh and fibre, which are fed from ubiquitous vessels, and interpenetrated with nerves--the spirits own sensational agents and messengers. It is a mechanism in which all is so finely adjusted, that every part helps and is helped, strengthens and is strengthened, the invisible action of the pores being as indispensable as the mass of the brain and the pulsations of the heart. When the commissioned nerve moves the muscle, the hand and foot need the vision to guide them, and the eye, therefore, occupies the elevated position of a sentinel. How this figure is applicable to the Church may be seen under a different image at 2:21. The Church enjoys a similar compacted organization--all about her, in doctrine, discipline, ordinance, and enterprize, possessing mutual adaptation, and showing harmony of structure. (J. Eadie, D. D.)

The growth of the body

The body maketh increase of itself according to the energy which is distributed, not only through it, but to every part in its own proportion. Corporeal growth is not effected by additions from without. The body itself elaborates the materials of its own development. Its stomach digests the food, and the numerous absorbents extract and assimilate its nourishment. It grows, each part according to its nature and uses. The head does not swell into the dimensions of the trunk, nor does the little finger become thicker than the loins. Each has the size that adapts it to its uses, and brings it into symmetry with the entire living organism. And every part grows. The sculptor works upon a portion only of the block at a time, and, with laborious efforts, brings out in slow succession the likeness of a feature or a limb, till the statue assume its intended aspect and attitude. But the plastic energy of nature presents no such graduated forms of operation, and needs no supplement of previous defects. Even in embryo the organization is perfect, though it is in miniature, and development only is required. For the energy is in every part at once, but in every part in due apportionment. So the Church universal has in it a Divine energy, and that in all its parts, by which its spiritual development is secured. In pastors and people, in missionaries and catechists, in instructors of youth and in the youth themselves, this Divine principle has diffused itself, and produces everywhere proportionate advancement. And no member or ordinance is superfluous. The widows mite was commended by Him who sat over against the treasury. Solomon built a temple. Joseph provided a tomb. Mary the mother gave birth to the Child, and the other Marys wrapt the Corpse in spices. Lydia entertained the apostle, and Phoebe carried an Epistle. Of old the princes and heroes went to the field, and wise-hearted women did spin. While Joshua fought, Moses prayed. The snuffers and trays were as necessary as the magnificent lamp stand. The rustic style of Amos, the herdsman, has its place in Scripture as well as the graceful paragraphs of the royal preacher. A basket was as necessary for Pauls safety at one time as his burgess ticket, and a squadron of cavalry at another. And the result is, that the Church is built up, for love is the element of spiritual progress. That love fills the renewed nature, and possesses peculiar facilities of action in edifying the mystical Body of Christ. And, lastly, the figure is intimately connected with the leading idea of the preceding paragraph, and presents a final argument on behalf of the unity of the Church. The apostle speaks of but one Body--the whole Body. Whatever parts it may have, whatever their form, uses, and position, whatever the amount of energy resident in them, still, from their connection with the one living Head, and from their own compacted union and mutual adjustment, they compose but one structure in love. (J. Eadie, D. D.)

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

4:16 Each part of the body plays an important role and helps the other parts grow. Christ, the head of the body, works through the individual parts, makes them fit together, and is the ultimate source of growth (see Col 2:19). • When all believers are ministering effectively, the whole body will be healthy and growing and full of love (cp. 1 Cor 8:1). Love is the most important factor in Christian growth (1 Cor 13:1-13).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Eph 4:16. Ἐξ, from) The source of growth.—συναρμολογούμενον καὶ συμβιβαζόμενον) the body fitly joined together and compacted; the concrete for the abstract; i.e. the compacting and joining together of the body by right conformation and solid compacting together: συναρμολογούμενον refers to what is according to rule, so that all the parts may be rightly fitted in their proper position and in mutual relation; συμβιβαζόμενον denotes at once firmness and consolidation.—διὰ πάσης ἀφῆς τῆς ἐπιχορηγίας) [“By every handle of mutual assistance.” Engl. Vers. By that which every joint supplieth]. In the wrestling ground the ἀφαὶ are the means by which the antagonist to be assailed is laid hold of; for the opponents threw over each other dust and sand, so that each might be able to seize his adversary, even though the latter was anointed with oil. Here the means [handles] of mutual assistance are called ἁφαὶ τῆς ἐπιχορηγίας. Διὰ, by, construed with ποιεῖται, makes.[63]—κατʼ ἐνέργειαν, according to the working) The power ought also to be put into active exercise; comp. κατὰ τὴν ἐνέργειαν, ch. Eph 1:19, Eph 3:7. But the article is wanting in this place; because he is speaking of the particular efficacy of single members.[64]—ἑνὸς ἑκάστου, of each one) To be construed with ἐνέργειαν ἐν μέτρῳ.—ΤΟῦ ΣΏΜΑΤΟς, of the body) The noun for the reciprocal pronoun [viz. increase of itself, ἑαυτοῦ]; therefore ΠΟΙΕῖΤΑΙ is used, not ΠΟΙΕῖ.[65]—ἐν ἀγάπῃ, in love) Construe with the edifying of itself.

[63] “Makes increase by every handle of mutual assistance.” But Engl. V. joins it with συμβιβαζόμενον, compacted by that which every joint supplieth.—ED.

[64] Whereas in ch. Eph 1:19 he speaks of the general working of God’s power.—ED.

[65] The middle being reflexive, i.e. the object relating to the same person as the subject.—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_4:16. Harmony of what is said, Eph_4:15, for all individuals, with the objective relation of Christ to the whole as the organism growing by way of unity out of Christ. Comp. Col_2:19.

From whom the whole body, becoming fitly framed together and compacted (becomes compacted and), by means of each sensation of the supply (of Christ), according to an operation proportionate to the measure of each several part, bringeth about the growth of the body, to the edifying of itself in love.

ἐξ οὗ] is equivalent neither to εἰς ὅν (Koppe), nor to per quem (Morus, Flatt, Holzhausen), but denotes the causal going forth, as Col. l.c.; 1Co_8:6; 2Co_5:1; 2Co_13:4; and frequently. See Bernhardy, p. 225.

πᾶν τὸ σῶμα] πᾶν has the emphasis: the whole body, thus no member being excepted; it glances back to οἱ πάντες, Eph_4:13.

συναρμολ. κ. συμβιβαζ.] Present participle, expressing what was continuously in actu. As to συναρμολ., comp. on Eph_2:21; συμβιβάζω is employed by classical writers of men or of single parts of things, which one brings together into an alliance, to reconciliation, to a unity (Herod, i. 74; Thuc. ii. 29. 5; Plato, Rep. p. 504 A; comp. Col_2:2), and might be employed here the more aptly, inasmuch as the single parts of which the collective mass designated by πᾶν τὸ σῶμα consists, are the different Christian individuals. A distinction in the notion of the two words, such as is asserted by Bengel (συναρμολ. denotes the fitting together, and συμβιβ. the fastening together) and Grotius (the latter denotes a closer union than the former), is arbitrarily assumed. The distinction consists only in this, that συναρμολ. corresponds to the figure, and συμβιβ. to the thing figuratively represented. With regard to the former, observe that ἁρμονία also, with the Greeks often denotes the harmonious relation of unity between the body and its parts. See Jacobs, Delect. epigr. vii. 3.

The verb to ἐξ οὗ πᾶν τὸ σῶμα συναρμ. κ. συμβιβ. is τὴν αὔξησιν τοῦ σώμ. ποιεῖται, in which the repetition of τοῦ σώματος is neither negligence (Rückert) nor a Hebraism (Grotius), but is introduced for the sake of perspicuity on account of the intervening definitions, as is often the case with classical writers (see Bornemann, Schol. in Luc. p. xxxv.; Krüger, Anab. p. 27; Ellendt, ad Arrian. Exp. Al. i. 55).

διὰ πάσης ἁφῆς τῆς ἐπιχορηγ.] belongs not to συμβιβαζ. (so ordinarily), to which connection the erroneous interpretation of ἁφή as band (see below) led, but to τὴν αὔξησιν ποιεῖται (Zanchius, Bengel, and others). It is not the union that is brought about by the ἁφαὶ τῆς ἐπιχορηγ., but the growth, inasmuch as Christ, from whom as Head the union proceeds, bestows the ἐπιχορηγία for the growth. ἁφή is usually explained junctura (Vulgate), commissura, means of connection, joint, and the like. But without any support from linguistic usage. It may signify, as in Lucian, de luctu 9, and often in Plutarch, contact, also holding fast, adhesion, and the like[229] (comp. Augustine, de civ. Dei, xxii. 18: tactum subministrationis, and see Oecumenius: ἡ ἀπὸ τοῦ Χριστοῦ κατιοῦσα πνευματικὴ δύναμις ἑνὸς ἑκάστου μέλους αὐτοῦ ἁπτομένη), but it never means vinculum (συναφή). Rightly Chrysostom and Theodoret have already explained it by ΑἼΣΘΗΣΙς, feeling, perception. See Plato, Locr. p. 100 D, E; Pol. vii. p. 523 E; and the passages in Wetstein. So also Col_2:19. Hofmann, Schriftbew. II. 2, p. 132, prefers the signification: contact, and understands the connection of the several parts of the body, whereby the one supplies to the other that which is necessary to growth, which supply in the case of the recipient takes place by means of contact with it. In this way πᾶσα ἁφὴ τῆς ἐπιχορηγ. would be every contact which serves for supplying, and the ἐπιχορηγία would be the communication of the requisites for growth by one part of the body to the other. But the former Paul would have very indistinctly expressed by the mere genitive (instead of τῆς ἐπιχορ. he might have written Τῆς ΠΡῸς ΤῊΝ ἘΠΙΧΟΡΗΓΊΑΝ), and the latter is imported, since the reader after ἘΞ ΟὟ could only understand the ἘΠΙΧΟΡΗΓΊΑ proceeding from Christ. If we were to take ἁφή in the sense of contact, the above explanation of Oecumenius would be the simplest (every contact, which the body experiences through the ἐπιχορηγία of Christ); but there may be urged against it, that the expression instead of the mere ΔΙᾺ ΠΆΣΗς ἘΠΙΧΟΡΗΓΊΑς would be only diffuse and circumstantial without special reason, while the expression: sensation of the ἐπιχορηγία, very appropriately points to the growth through the influence of Christ from within outward.

τῆς ἐπιχορηγ.] Genit. objecti: every feeling in which the supply is perceived, experienced. What supply is meant by the ἐπιχορηγία with the article becomes certain from the context, namely, that which is afforded by Christ (through the Holy Spirit), i.e. the influence of Christ, by which He supplies to His body the powers of life and development necessary to a growth in keeping with its destiny (ἐπιχορηγεῖ, 2Co_9:10; Gal_3:5, exhibet; the substantive occurs only further at Php_1:19, not in Greek writers). Those who understand ἁφή as bond, take τῆς ἐπιχορηγ., partly correctly in this same sense (Rückert, Harless, Olshausen), save that they explain the genitive as a genitive of apposition, partly (so Luther and most expositors, including Matthies, Meier, Baumgarten-Crusius, de Wette) of the reciprocal service-rendering of the members,an explanation which,[230] originating in the erroneous interpretation of ἁφή, introduces into the context something heterogeneous. Beza transmutes τῆς ἐπιχορηγ. into an unmeaning participle: per omnes suppeditatas commissuras.

κατʼ ἐνέργ. ἐν μέτρῳ ἑνὸς ἑκ. μέρ.] belongs neither to τῆς ἐπιχορηγ. (Koppe, Meier, de Wette, and many), in which case, it is true, the non-repetition of the article, might be justified on the ground of a blending of ἡ ἐπιχορηγία κατʼ ἐνέργειαν κ.τ.λ. into one conception, but on the other hand may be urged the fact that ἐν μέτρῳ κ.τ.λ., as a specification of measure, points of itself to the growth, not to the ἐπιχορηγία; nor to συμβιβαζ. (Harless), to which even what precedes did not belong, but: after Paul has stated whereby the body grows (διὰ πάσ. ἁφῆς τῆς ἐπιχορηγ.), he now also adds the relation in which it brings about its growth, namely, according to an efficacy in keeping with the measure of each several part, i.e. so that the growing body in its growth follows an activity of development in keeping with the measure peculiar to each several part of the body,consequently no disproportioned monstrous growth results, but one which is pursuant to proportion, adapted to the varied measure of the several parts (so that, e.g., the hand does not grow disproportionately larger than the foot, etc.). Without figure: From Christ the church accomplishes its progressive development according to an efficacy, which is not equal in all individuals, but appropriate to the degree of development appointed for each several individual. Rückert and Bretschneider take κατʼ ἐνέργειαν adverbially: after a powerful manner. But ἐνέργεια in itself does not denote powerful working, but efficacy, activity in general, so that it would need a more precise definition for the sense supposed (Eph_1:19, Eph_3:7; Php_3:21; Col_1:20; Col_2:12; 2Th_2:9; 2Th_2:11).

ἐν μέτρῳ] according to measure, pro mensura; see Bernhardy, p. 211; Winer, p. 345 [E. T. 483].

μέρους] is held by Harless to denote the several parts, which again in their turn appear as having the control of the other members (pastors, etc., Eph_4:11). Against this is ἑνὸς ἑκάστου. It denotes, according to the context, in contradistinction to the whole of the body each part of the body, whether this part may be a whole member or in turn only a portion of a member (comp. Luk_11:36), and is hence of wider meaning than μέλους.

αὔξησιν] in the N.T. only further at Col_2:19, often with Greek writers,[231] also 2Ma_5:16.

ποιεῖται] produces for itself (sibi), hence the middle; comp. subsequently εἰς οἰκοδομ. ἑαυτοῦ.

The sense: for the perfecting of itself (aim of τὴν αὔξησ. ποιεῖται), is expressed, as at Eph_4:12, in another, dissimilar, but likewise very familiar figure, by εἰς οἰκοδ. ἑαυτοῦ.

ἐν ἀγάπῃ] Love of all one to another is the ethical sphere, within which the αὔξησιν ποιεῖσθαι εἰς οἰκοδ. ἑαυτοῦ on the part of the whole body proceedsoutside of which this cannot take place. Comp. Eph_4:15. On account of Eph_4:15, the connection with ΤῊΝ ΑὔΞΗΣΙΝ ΠΟΙΕῖΤΑΙ ΕἸς ΟἸΚΟΔ. ἙΑΥΤΟῦ is more in keeping with the context than the usual one with the mere ΕἸς ΟἸΚΟΔ. ἙΑΥΤΟῦ.

We may add, that the mode of regarding the church in our passage is not genuinely Gnostic, as Baur pronounces, but genuinely Pauline. Comp. especially 1Co_12:14-27.

[229] In virtue of this signification there was denoted by ἁφή also the fine sand with which the oiled athletes sprinkled each other, in order to be able to take a firm grasp (see Steph. Thesaur. s.v.). Thence Bengel derives the interpretation: ansae ad mutuum auxilium. An arbitrary abstraction from a conception entirely foreign to the context.

[230] In which case the genitive τῆς ἐπιχ. would have to be taken, with Grotius, de Wette, Baumgarten-Crusius, and others, as genitive of definition (on behalf of). But see above, in opposition to Hofmann.

[231] More classic, however, is αὔξη. See Stallbaum, ad Plat. Rep. vi. p. 509 B.

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 4:16 . ἐξ οὗ πᾶν τὸ σῶμα : from whom the whole body . Statement of the relation of the whole , following that already made regarding the several members. πᾶν τὸ σῶμα looks back on the οἱ πάντες . The ἐξ has its proper force of origin ( cf. 1Co 8:6 ; 2Co 5:1 ; 2Co 13:4 , and especially the precise parallel in Col 2:19 ), and cannot be reduced to mean per quem (Morus., etc.). All growth in the body has its source in Christ, the Head. συναρμολογούμενον καὶ συμβιβαζόμενον : being fitly framed together and compacted . Or, as RV, “fitly framed and knit together”. The participles are presents, as expressing a process that is going on. For the former see on chap. Eph 2:21 above. The latter, to which TWH give the form συνβιβαζόμενον , expresses the general idea of putting together , but with various shades of meaning, e.g. , reconciling one to another (Herod., i., 74); considering or concluding (Act 16:10 ); demonstrating (Act 9:22 ); instructing (1Co 2:16 ); and (as here and in Col 2:19 ) compacting or knitting together into one whole. Distinctions have been drawn between the two terms; e.g. , by Bengel, who took the συναρμολογουμένη to express specially the harmony of the building and the συμβιβαζόμενον its solidity; and by Ellicott, who thinks the idea of the former is that of the aggregation of the parts, and of the latter that of their inter-adaption . But at the most the difference does not seem to go beyond the notions of joining ( ἁρμός = a joint ) and compacting or making to coalesce . διὰ πἅσης ἁφῆς τῆς ἐπιχορηγίας : by means of every joint of the supply . Here the AV and the RV are in substantial agreement, the former giving “by that which every joint supplieth”; the latter, “through that which every joint supplieth,” with the marginal rendering “through every joint of the supply”. The Vulgate gives per omnem juncturam . The old English Versions vary, e.g. , Wicl., “by each jointure of under serving”; Tynd., “in every joint wherewith one ministereth to another”; Cov., “every joint of subministration”; Gen., “by every joint for the furniture thereof”; Bish., “by every joint yielding nourishment”. The clause is one of much difficulty, especially as regards the ἁφῆς . The word occurs only twice in the NT, here and in Col 2:19 . The question is whether it means joint, contact , or sensation . In classical Greek it has a variety of meanings, e.g., touch (Aeschyl., Prom. , 850), the sense of touch (Plato, Rep. , 523 E), grasp (Plut., 2, 86 F), a junction or joint in the body (Arist., De Gen. et Corr. , i., 8, 24), and also, it is contended, feeling (Plato, Locr. , p. 100 D, E; Pol. , vii., p. 523 E, etc.). In the present passage Chrys. and Theod. give it this last sense, αἴσθησις , feeling, perception ; and among others Mey. follows this, rendering the clause “by means of such sensation of the supply” and denying indeed that ἁφή ever has the sense of συναγή , vinculum . But it seems clear that in the passage in Aristotle referred to above and in others, ( e.g. , Arist., De Coelo , i., 11; Plato, Axioch. , p. 365 A) it has the sense of joining, juncture, joint . It is also clear that it has the sense of adhesion, contact (Arist., Metaphys. , iv., 4, x., 3; Phys. Ausc. , iv., 6; De Gen. et Corr. , i., 6). The meaning indeed for which Mey. contends seems to have little or no foundation in ancient Greek use. The choice lies between the other two. The sense of contact is preferred by some ( e.g. , Oec, von Hofm.), the idea then being “by means of every contact which serves for supplying,” or “by means of every contact of each member of the body with the power which Christ supplies”. But most prefer the sense of “joint,” both because all the most ancient Versions understand the clause to have the members of the body and their relation one to another in view, and because in the parallel passage (Col 2:19 ) ἁφῶν is coupled with συνδέσμων . If the sense of feeling is adopted the clause will naturally be attached to the following αὔξησιν … ποιεῖται , and will specify the way in which the growth is to be made. With the sense of joint the clause will be best attached to the participles preceding it (especially in view of the clause in Col 2:19 ), and will define the means by which the framing and compacting are effected. (See especially Light. on Col 2:19 .) The term ἐπιχορηγία , which occurs again in Phi 1:19 , means supply , perhaps with something of the idea of the large and liberal , as Ell. suggests, belonging to the primary use of ἐπιχορηγεῖν . The τῆς points to the particular supply that comes from Christ, and the gen. may be taken as that of inner relation or destination ( cf. σκεύη τῆς λειτουργίας , Heb 9:21 ; see Win.-Moult., p. 235). The idea, therefore, appears to be that the body is fitly framed and knit together by means of the joints, every one of them in its own place and function, as the points of connection between member and member and the points of communication between the different parts and the supply which comes from the Head. The joints are the constituents of union in the body and the media of the impartation of the life drawn by the members from the head. Precisely so in Col 2:19 the joints and ligaments are mentioned together and are described as the parts by which the body receives its supplies ( ἐπιχορηγούμενον ) and is kept compact together ( συμβιβαζόμενον ). κατʼ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους : according to an efficiency in the measure of each individual part . For μέρους some good MSS., etc., read μέλους (AC, Syr., Boh., Vulg., etc.), and WH give it a place in their margin. But μέρους is to be preferred, as supported by such authorities as [418] [419] [420] [421] [422] [423] [424] , Arm., etc. ἐνέργειαν = energy in the sense of activity, working . ἐν μέτρῳ = in the measure, i.e., proportionate to, in keeping with (Mey.), or commensurate with (Ell.). ἐν can never have the sense of κατά . But it is used occasionally like the Heb. בְּ , in phrases expressing the proportion or law in accordance with which something is done (Thuc., i., 77, 8:89; Heb 4:11 ; see Win.-Moult., p. 483). The clause is connected by some (de Wette, etc.) with τῆς ἐπιχορηγίας ; by others (Harl., etc.) with the συναρμολογούμενον καὶ συμβιβαζόμενον ; but it is best attached to the αὔξησιν … ποιεῖται . So it defines the nature, law , or order of the growth, describing it as proceeding in accordance with an inward operation that adapts itself to the nature and function of each several part and gives to each its proper measure. It is a growth that is neither monstrous nor disproportioned, but normal, harmonious, careful of the capacity and suited to the service of each individual member of Christ’s body. τὴν αὔξησιν τοῦ σώματος ποιεῖται : maketh the growth of the body . αὔξησις , common enough, together with αὔξη , in classical Greek, occurs only twice in the NT, here and Col 2:19 . The Mid. ποιεῖται conveys the idea of making for oneself ; or it may rather strengthen the sense, suggesting “the energy with which the process is carried on” (Ell.). See especially Donaldson, Greek Gram. , p. 438, for the use of the appropriative and intensive Middle. The repetition of the σῶμα , “the whole body … makes the increase of the body,” is due probably to the desire to avoid ambiguity, as the pronoun might have been taken to refer to the μέρους . εἰς οἰκοδομὴν ἑαυτοῦ ἐν ἀγάπῃ : unto the building up of itself in love . εἰς expresses the object and end of the carrying on of the growth, viz. , the completion of the body. The ἐν ἀγάπῃ might qualify the αὔξησιν ποιεῖται (so Mey.); but it is more fitly connected with the οἰκοδομήν , as denoting the ethical element or condition of that consummation and completion of the Church which is the object of the long-continued process of growth.

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

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

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

[421] 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.

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

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

[424] Codex Porphyrianus (sæc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. Eph 2:13-16 .

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

Eph_4:16

From whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body to the edifying of itself in love. The church is Christs body; he is the head. The body grows. Concerning this growth the apostle says

1. It is from him, (ἐξ οὗ) He is the causal source, from whom all life and power are derived.

2. It depends on the intimate union of all the parts of the body with the head by means of appropriate bonds.

3. It is symmetrical.

4. It is a growth in love.

Such is the general meaning of this passage; though there is much diversity of opinion as to the meaning of some of the terms employed, and as to the relation of the several clauses.

First as to the meaning of the words: Συναρμολογέω (ἁρμός and λέγω) to bind together the several parts of any thing. It is used of a building, Eph_2:21, and of the human body. In both cases there is a union of parts fitted to each other. It is peculiarly appropriate here, as the church is compared to the body composed of many members intimately connected. Συμβιβάζω, to bring together, to convene, to join; figuratively, to combine mentally. It is properly used of bringing persons together, so as to reconcile them, or to unite them in friendship. It therefore serves to explain the preceding term. The church is figuratively a body composed of many joints or members; and literally, it is a company of believers intimately united with each other. Hence the apostle uses both terms in reference to it. Ἁφή (ἁπτώ) properly means touch, the sense of touch. Hence metonymically feeling. Therefore διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας may mean, by every feeling, or experience of aid. The word however is sometimes used in the sense of band or joint. The parallel passage in Col_2:19, διὰ τῶν ἁφῶν καί συνδέσμων, by joints and bands, seems to be decisive for that sense here. The word ἐπιξορηγία (χορηγέω, χορός, ἄγω) supply, aid, has no difficulty in itself. The only question is what aid or contribution is meant, and what is the force of the genitive. The word may refer to the mutual assistance furnished each other by the constituent members of the body. Thus Luther, who paraphrases the clause in question durch alle Gelenke, dadurch eins dem andern Handreichung thut by every joint whereby one member aids another. Or it may refer to the supplies of vital influence received from Christ the head. Through every joint of supply, then means, through every joint or band which is the means of supply. The parallel passage in Col_2:19, is in favor of the latter view. There it is said: τὸ σῶμα διὰ τῶν ἁφῶν ἐπιχορηγούμενον, the body receiving nourishment supplies through the joints or bands. The nourishing and sustaining influence, the ἐπιχορηγία, is certainly in this case that which flows from Christ, and therefore the same interpretation should be given to the passage before us. As to the force of the case, it is by some taken as the genitive of apposition. Joint or band of supply, would then mean, the band which is a supply. The divine influence furnished by Christ is the bond by which the members of his body are united. This is true, but in Col_2:19, which, being the plainer passage, must be our guide in interpreting this, the supply is said to be διὰ τῶν ἁφῶν, through the joints. Here, therefore, the parallel phrase διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας, must mean, through every joint for supply; that is, which is the means or channel of the divine influence. There is an obvious distinction between the bands and the aid here spoken of. The latter is the divine life or Holy Spirit communicated to all parts of the church; the former (the ἁφαί) are the various spiritual gifts and offices which are made the channels or means of this divine communication.

The second point to be considered is the relation of the several clauses in this passage. The clause διὰ πάσης ἁφῆς, κτλ. may be connected with the last clause of the verse, αὔξησιν ποιεῖται. The sense would then be, The body by means of every joint of supply makes increase of itself. This sense is correct and suited to the context. This however is not the most natural construction. The relative position of the members of the sentence is in favor of referring this clause to the preceding participles. The body joined together and united by means of every joint of supply. The parallel passage in Colossians determines this to be the apostles meaning. He there refers the union of the body, and not its growth, to the bands (ἁφαί) of which he speaks. He describes the body as συμβιβαζόμενον διὰ τῶν ἁφῶν, and therefore here συμβιβαζόμενον διὰ πάσης ἁφῆς, which are in juxtaposition, should go together.

The clause, according to the effectual working in the measure of every part, admits of three constructions. It may be connected with the preceding participles joined together by every joint of supply according to the working, etc., συμβιβαζόμενον διὰ κατὰ. Or it may be connected with the preceding words, ἐπιχορηγίας κατ ̓ ἐνέργειαν, the supply is according to the working of each particular part. Or thirdly, it may be connected with αὔξησι ποιεῖται; the increase is according to the working, etc. It is hard to decide between these two latter methods. In favor of the second is the position of the words and also the congruity of the figure. It is more natural to say that the divine influence is according to the working of every part, i.e. according to its capacity and function; than to say, the growth is according to the working, etc. The increase of the body is due to the living influence which pervades it, and not to the efficiency of the several members. In either case, however, the idea of symmetrical development is included.

The body maketh increase of the body, i.e. of itself. The substantive is repeated on account of the length of the sentence. This increase is an edification in love, i.e. connected with love. That is the element in which the progress of the church to its consummation is effected.

As then the human body, bound together by the vital influence derived from the head through appropriate channels and distributed to every member and organ according to its function, constantly advances to maturity; so the church, united as one body by the divine influence flowing from Christ its head through appropriate channels, and distributed to every member according to his peculiar capacity and function, continually advances towards perfection. And as in the human body no one member, whether hand or foot, can live and grow unless in union with the body; so union with the mystical body of Christ is the indispensable condition of growth in every individual believer. Fallitur ergo siquis seorsum crescere appetit. Calvin. And further, as in the human body there are certain channels through which the vital influence flows from the head to the members, and which are necessary to its communication; so also there are certain divinely appointed means for the distribution of the Holy Spirit from Christ to the several members of his body. What these channels of divine influence are, by which the church is sustained and carried forward, is clearly stated in Eph_4:11, where the apostle says, Christ gave some, apostles; and some, prophets; and some evangelists; and some, pastors and teachers, for the perfecting of the saints. It is, therefore, through the ministry of the word that the divine influence flows from Christ the head to all the members of his body, so that where that ministry fails the divine influence fails. This does not mean that the ministry as men or as officers are the channels of the Spirit to the members of the church, so that without their ministerial intervention no man is made a partaker of the Holy Ghost. But it means that the ministry as dispensers of the truth are thus the channels of divine communication. By the gifts of revelation and inspiration, Christ constituted some apostles and some prophets for the communication and record of his truth: and by the inward call of his Spirit he makes some evangelists and some pastors for its constant proclamation and inculcation. And it is only (so far as adults are concerned) in connection with the truth, as thus revealed and preached, that the Holy Ghost is communicated. The ministry, therefore, apostles, prophets, evangelists and teachers, were given for the edification of the church, by the communication of that truth in connection with which alone the Holy Ghost is given.

All this Rome perverts. She says that prelates, whom she calls apostles, are the channels of the Holy Spirit, first to the priests and then to the people; and that this communication, is not by the truth, but tactual, by the laying on of hands. No one therefore can be united to Christ except through them, or live except as in communion with them. Thus error is always the caricature of truth.

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

Of Christ, who in manner of the soul, quickeneth all the members.

Such increase as is meet the body should have.

Charity is the knitting of the limbs together.

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

(Col 2:19).

fitly joined together--"being fitly framed together," as in Eph 2:21; all the parts being in their proper position, and in mutual relation.

compacted--implying firm consolidation.

by that which every joint supplieth--Greek, "by means of every joint of the supply"; joined with "maketh increase of the body," not with "compacted." "By every ministering (supplying) joint." The joints are the points of union where the supply passes to the different members, furnishing the body with the materials of its growth.

effectual working-- (Eph 1:19; Eph 3:7). According to the effectual working of grace in each member (or else, rather, "according to each several member's working"), proportioned to the measure of its need of supply.

every part--Greek, "each one part"; each individual part.

maketh increase--Translate, as the Greek is the same as Eph 4:15, "maketh (carrieth on) the growth of the body."

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 16. From whom the whole body] Dr. Macknight has a just view of this passage, and I cannot express my own in more suitable terms: "The apostle's meaning 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. Farther, 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."

This verse is another proof of the wisdom and learning of the apostle. Not only the general ideas here are anatomical, but the whole phraseology is the same. The articulation of the bones, the composition and action of the muscles, the circulation of the fluids, carrying nourishment to every part, and depositing some in every place, the energy of the system in keeping up all the functions, being particularly introduced, and the whole terminating in the general process of nutrition, increasing the body, and supplying all the waste that had taken place in consequence of labour, &c. Let any medical man, who understands the apostle's language, take up this verse, and he will be convinced that the apostle had all these things in view. I am surprised that some of those who have looked for the discoveries of the moderns among the ancients, have not brought in the apostle's word επιχορηγια, supply, from επιχορηγεω, to lead up, lead along, minister, supply, &c., as some proof that the circulation of the blood was not unknown to St. Paul!

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

16. From whom the whole body. All our increase should tend to exalt more highly the glory of Christ. This is now proved by the best possible reason. It is he who supplies all our wants, and without whose protection we cannot be safe. As the root conveys sap to the whole tree, so all the vigor which we possess must flow to us from Christ. There are three things here which deserve our attention. The first is what has now been stated. All the life or health which is diffused through the members flows from the head; so that the members occupy a subordinate rank. The second is, that, by the distribution made, the limited share of each renders the communication between all the members absolutely necessary. The third is, that, without mutual love, the health of the body cannot be maintained. Through the members, as canals, is conveyed from the head all that is necessary for the nourishment of the body. While this connection is upheld, the body is alive and healthy. Each member, too, has its own proper share, — according to the effectual working in the measure of every part.

Lastly, he shows that by love the church is edified, — to the edifying of itself in love. This means that no increase is advantageous, which does not bear a just proportion to the whole body. That man is mistaken who desires his own separate growth. If a leg or arm should grow to a prodigious size, or the mouth be more fully distended, would the undue enlargement of those parts be otherwise than injurious to the whole frame? In like manner, if we wish to be considered members of Christ, let no man be anything for himself, but let us all be whatever we are for the benefit of each other. This is accomplished by love; and where it does not reign, there is no “edification,” but an absolute scattering of the church.

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.

(16) From whom the whole body fitly joined together and compacted.—The word rendered “fitly joined together” is the same used in Eph_2:21, with more technical accuracy, of a building—“clamped” or “bonded together.” Here the two words are applied to the union of the limbs of the body, as being “jointed,” and so “brought into close contact.” The latter word is used in Col_2:19.

By that which every joint supplieth.—A paraphrastic and inaccurate rendering. It should be, by every contact with the supply (of nutriment) from the head. The word employed has commonly the meaning of “joint” (as in the parallel passage, Col_2:19), and is so used by Greek physiologists; but its original sense is abstract—the “joining” or “touching”—and this appears the simplest here. The supply (comp. Php_1:19, “the supply of the Spirit”) is again almost a technical word for the abundant outflow of strength and nervous energy from the head. (The corresponding verb is used in 2Co_9:10; Gal_3:5; Col_2:19; 2Pe_1:5; 2Pe_1:11.) Hence the phrase seems to stand in closer connection with the “maketh increase “below than the “compacted together” above. The body grows, in every part of its complex unity, through contact with the divine supply of grace through the head.

According to the effectual working in the measure of every part.—In these words is described the method, as in the preceding word the source, of the growth. The “effectiveness” of every part “in measure” (according, that is, to its right capacity and function) is the condition of corporate growth. Such effectiveness comes from direct contact with the central energy.

Maketh increase of the body unto the edifying (the building up) of itself in love.—Here, lastly, we have the function of the body itself. It is knit together by its divine organisation; it is sustained by the supply from the head; its several parts are kept in life by that supply; but it grows as a whole and builds itself up by the uniting and vivifying power of love, which is the “bond of perfectness.” (Just so St. Paul says of the individual, in 1Co_8:1, “Charity edifieth.”) Truth is, no doubt, the basis of unity; but love is its vital power, at once keeping together all who are united, and drawing in those who are as yet separated.

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

16. from whom] He is the vital Source to which the whole complex organism now to be described wholly owes alike its existence and its action.

fitly joined together] The Gr. participle is present, and indicates a process going on. The Body, vitalized from and by the Head, is evermore acquiring a deeper and truer contact of part with part, a more harmonious (“fitly”) inner union and action. See above on Eph_2:21, where the same Gr. word occurs.

compacted] Again a present participle. (The same word recurs Col_2:19.) The idea of growth in harmony of structure (see last note) here merges into that of growth in solidity and strength.

by that which every joint supplieth] Lit., by or through every joint of the supply. It is possible to render “by every contact of the supply”; i.e., as explained by St Chrysostom here, “as the Spirit touches, in order to supply grace, each limb of the Body”; or, perhaps, as each limb, each believer, touches (by faith) the source of supply. But the parallel passage Col_2:19 is decisive for the explanation “joint.” So the Latin Versions, junctura. The thought is of “supply” passing to the limbs through the nexus of each with the source of life. Each such nexus is thus a “joint of supply,” “a junction designed for, made for, conveyance” of life and power; as we speak of “a bond of union.” The metaphor must not be elaborately pressed. The essential idea is mutual coherence and common growth of the limbs through individual connexion with the Head (1Co_6:17), not through connexion with other limbs. The “joint” thus represents the man’s spiritual union with Christ, not union with church-organization, which is a thing, however sacred, of another order. The life-flow from the Head to each spiritual Limb is individual and direct. The product of this, not the cause or means of it, is the life of the Body.

according to the effectual working] Better, simply, [the] working. The process in view takes place “according to,” in the manner and on the scale of, the life-power of the Head acting in the Limb. The original noun (whence our “energy” is derived) occurs in N. T. only in St Paul; Eph_1:19; Eph_3:7 (where see note), and here; Php_3:21; Col_1:29; Col_2:12; 2Th_2:9 (of the working of the Evil Power). The article is omitted before the word here, perhaps because the power referred to is unmistakable. Alford renders “according to vital working.”

in the measure of every part] Each limb has its own conditions of larger or smaller capacity; age, circumstances, training, and the like occasion very various “measures” in the allotments of the Divine life-power which adjusts itself to each real need, while it can always fully meet that need.

maketh] The form of the Gr. verb (middle) indicates fulness and intensity of action.

increase] Lit., the increase, the growth contemplated as taking place.

unto the edifying of itself] For illustration, see Eph_2:21, and notes.

in love] The inmost condition of the whole process. All takes place “in,” under the power and after the action of, “love”; for the Source of the life-energy is “the Son of the Father’s love” (Col_1:13, Gr.), and the recipients are “rooted and grounded in the love” of the Father in Him (see above on Eph_3:17); from which “no created thing shall separate them” (Rom_8:39).

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.

From whom the whole body fitly joined gether,.... By which is meant, the church; see Eph 1:23 sometimes it designs all the elect of God in heaven and in earth, but here the church militant, which only can admit of an increase; this body is from Christ, as an head, and the phrase denotes the rise and origin of the church from Christ, her dependence upon him, and union to him, and of its members one to another; she has her being and form, from him, and all her blessings, as her life and light, righteousness and holiness, her grace and strength, her joy, peace, and comfort, her fruitfulness and final perseverance; and her dependence is upon him for subsistence, sustenance, protection and safety, and for grace and glory; and her union to him is very near, strict and close, and indissoluble; and the union between the several members is also very close, and both are very beautiful:

and compacted by that which every joint supplieth, according to the effectual working in the measure of every part. The Alexandrian copy reads, "of every member"; and so the Vulgate Latin, Syriac, and Arabic versions; the author of the union of the members of Christ's body to one another is the Spirit of God, by him they are baptized into one body; the cement or bond of this union is the grace of love wrought in their souls by him; and the means are the word and ordinances, and these convey a supply from Christ the head to every member, suitable to the part it bears in the body, according to the energy of the Spirit, who makes all effectual: and so

maketh increase of the body unto the edifying of itself in love; the increase of the body the church, is either in numbers, when persons are converted and added to it; or in the exercise of grace, under the influence of the Spirit, through the ministration of the word and ordinances; and both these tend to the edifying or building of it up; and nothing is of a more edifying nature to the church than love, which bears the infirmities of the weak, and seeks for, and follows after those things which make for peace and godly edification, Co1 8:1.

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

16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.

Ver. 16. Compacted by that, &c.] The saints are knit unto Christ by his Spirit, as fast as the sinews of his blessed body to the bones, the flesh to the sinews, the skin to the flesh. The erroneous are like a bone out of joint; it will cost many a hearty groan before they be reduced to their right place.

Unto the edifying of itself in love] Our souls thrive and are edified as love is continued and increased. Nothing more furthereth growth in grace and power of godliness in any place or person, observe it where and when you will.

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.

From whom the whole body - The church, compared with the human body. The idea is, that as the head in the human frame conveys vital influence, rigor, motion, etc., to every part of the body; so Christ is the source of life, and rigor, and energy, and increase to the church. The sense is, “The whole human body is admirably arranged for growth and rigor. Every member and joint contribute to its healthful and harmonious action. One part lends vigor and beauty to another, so that the whole is finely proportioned and admirably sustained. All depend on the head with reference to the most important functions of life, and all derive their vigor from that. So it is in the church. It is as well arranged for growth and vigor as the body is. It is as beautifully organized in its various members and officers as the body is. Everything is designed to he in its proper place, and nothing by the divine arrangement is lacking in its organization, to its perfection. Its officers and its members are, in their places, what the various parts of the body are with reference to the human frame. The church depends on Christ, as the head, to sustain, invigorate, and guide it, as the body is dependent on the head” See this figure carried out to greater length in 1Co 12:12-26.

Fitly joined together - The body, whose members are properly united so as to produce the most beauty and vigor. Each member is in the best place, and is properly united to the other members. Let anyone read Paley’s Natural Theology, or any work on anatomy, and he will find innumerable instances of the truth of this remark; not only in the proper adjustment and placing of the members, but in the manner in which it is united to the other parts of the body. The foot, for instance, is in its proper place. It should not be where the head or the hand is. The eye is in its proper place. It should not be in the knee or the heel. The mouth, the tongue, the teeth, the lungs, the heart, are in their proper places. No other places would answer the purpose so well. The brain is in its proper place. Anywhere else in the body, it would be subject to compressions and injuries which would soon destroy life. And these parts are as admirably united to file other parts of the body, as they are admirably located. Let anyone examine, for instance, the tendons, nerves, muscles, and bones, by which the “foot” is secured to the body, and by which easy and graceful motion is obtained, and he will be satisfied of the wisdom by which the body is “joined together.” How far the “knowledge” of the apostle extended on this point, we have not the means of ascertaining; but all the investigations of anatomists only serve to give increased beauty and force to the general terms which he uses here. All that he says here of the human frame is strictly accurate, and is such language as may be used by an anatomist now, The word which is used here (συναρμολογέω sunarmologeō) means properly to sew together; to fit together; to unite, to make one. It is applied often to musicians, who produce “harmony” of various parts of music. “Passow.” The idea of harmony, or appropriate union, is that in the word.

And compacted - συμβιβαζόμενον sumbibazomenon. Tyndale renders this, “knit together in every joint.” The word properly means, to make to come together; to join or knit together. It means here that the different parts of the body are “united” and sustained in this manner.

By that which every joint supplieth - Literally, “through every joint of supply;” that is, which affords or ministers mutual aid. The word “joint” hero - ἁφή haphē - (from ἇπτω haptō to fit) - means anything which binds, fastens, secures; find does not refer to the joint in the sense in which we commonly use it, as denoting “the articulation” of the limbs, or the joining of two or more bones; but rather that which “unites or fastens” together the different parts of the frame - the blood vessels, cords, tendons, and muscles. The meaning is, that every such “means of connecting one part of the body with another” ministers nourishment, and that thus the body is sustained. One part is dependent on another; one part derives nourishment from another; and thus all become mutually useful as contributing to the support and harmony of the whole. Thus, it furnishes an illustration of the “connection” in the members of the church, and of the aid which one can render to another.

According to the effectual working - Greek, “According to the energy in the measure of each one part.” Tyndale, “According to the operation as every part has its measure.” The meaning is, that each part contributes to the production of the whole result, or “labors” for this. This is in proportion to the “measure” of each part; that is, in proportion to its power. Every part labors to produce the great result. No one is idle; none is useless. But, none are overtaxed or overworked. The support demanded and furnished by every part is in exact proportion to its strength. This is a beautiful account of the anatomy of the human frame.

(1) Nothing is useless. Every part contributes to the general result - the health, and beauty, and vigor of the system. Not a muscle is useless; not a nerve, not an artery, not a vein. All are employed, and all have an important place, and all contribute “something” to the health and beauty of the whole. So numerous are the bloodvessels, that you cannot perforate the skin anywhere without piercing one; so numerous are the pores of the skin, that a grain of sand will cover thousands of them; so minute the ramifications of the nerves, that wherever the point of a needle penetrates, we feel it; and so numerous the absorbents, that million of them are employed in taking up the chyme of the food, and conveying it to the veins. And yet all are employed - all are useful - all minister life and strength to the whole.

(2) None are overtaxed. They all work according to the “measure” of their strength. Nothing is required of the minutest nerve or blood-vessel which it is not suited to perform; and it will work on for years without exhaustion or decay. So of the church. There is no member so obscure and feeble that he may not contribute something to the welfare of the whole; and no one is required to labor beyond his strength in order to secure the great object. Each one in “his place,” and laboring as he should there, will contribute to the general strength and welfare; “out of his place” - like nerves and arteries out of their place, and crossing and recrossing others - he will only embarrass the whole, and disarrange the harmony of the system.

Maketh increase of the body - The body grows in this manner.

Unto the edifying of itself - To building itself up that is, it grows up to a complete stature.

In love - In mutual harmony. This refers to the “body.” The meaning is that it seems to be made on the principle of “love.” There is no jar, no collision, no disturbance of one part with another. A great number of parts, composed of different substances, and with different functions - bones, and nerves, and muscles, and blood-vessels - are united in one, and live together without collision; and so it should be in the church. Learn, hence:

(1) That no member of the church need be useless, anymore than a minute nerve or blood-vessel in the body need be useless. No matter how obscure the individual may be, he may contribute to the harmony and vigor of the whole,

(2) Every member of the church should contribute something to the prosperity of the whole. He should no more be idle and unemployed than a nerve or a blood-vessel should be in the human system. What would be the effect if the minutest nerves and arteries of the body should refuse to perform their office?. Langour, disease, and death. So it is in the church. The obscurest member may do “something” to destroy the healthful action of the church, and to make its piety languish and die.

(3) There should be union in the church. It is made up of materials which differ much from each other, as the body is made up of bones, and nerves, and muscles. Yet, in the body these are united; and so it should be in the church. There need be no more jarring in the church than in the body; and a jar in the church produces the same effect as would be produced in the body if the nerves and muscles should resist the action of each other, or as if one should be out of its place, and impede the healthful functions of the other.

(4) Every member in the church should keep his place, just as every bone, and nerve, and muscle in the human frame should. Every member of the body should be in its right position; the heart, the lungs, the eye, the tongue, should occupy their right place; and every nerve in the system should be laid down just where it is designed to be. If so, all is well If not so, all is deformity, or disorder; just as it, is often in the church.

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

by what every joint supplieth, &c. St. Paul compares the Church and mystical body of Christ (as he does elsewhere) to a natural body, whose perfection depends on the harmony, union, and concurrence of all the different parts; and so in the Church, of which Christ is the head, some are apostles, some prophets, &c. and Christ hath been pleased to give them different offices, talents, and gifts, for the edifying and increase of the whole body, which is his Church, that they may no longer be like Gentiles,...alienated from the life of God; from such a life as God requires they should lead. (Witham) --- The obscurity of this verse my be thus explained: the apostle compares the mystical body of the Church, of which Christ is the head, to the natural body of man; and as the head directs different members to different operations, according to their various properties, so in the Church Christ distributes to each his proper office, that being all intent upon their relative duties, all may grow up in charity and become perfect. (Estius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

From whom; Christ the Head, Eph 4:15.

The whole body; the mystical body, or church of believers, whereof every true saint is a member, Rom 12:4,5.

Fitly joined together; viz. in the right place and order, both in respect of Christ the Head, and of the members respectively. Some are eyes, some ears, some hands, some feet, 1Co 12:15,16.

And compacted; firmly knit, so as not to be separated.

By that which every joint supplieth; or, by every joint or juncture of administration; i.e. whose office is to administer spirits and nourishment to the body. Bands are added to joints, Col 2:19, which signifies the ligaments by which the joints are tied one to another, as well as the joints in which they touch.

Question. What are those joints and bands in the mystical body?

Answer. Every thing whereby believers are joined to Christ, or to each other as Christians; especially the Spirit of Christ, which is the same in the Head and all the members; the gifts of the Spirit, chiefly faith, whereby they are united to Christ, and love, whereby they are knit to each other; the sacraments, likewise, church officers, Eph 4:11, &c.

According to the effectual working; either the power of Christ, who, as a Head, influenceth and enliveneth every member; or the effectual working of every member, in communicating to others the gifts it hath received.

In the measure of every part; according to the state, condition, and exigence of every part, nourishment is conveyed to it meet for it; yet more to one and less to another, according as more is required for one and less for the other, and so to all in their proportion. Or else as each part hath received, so it communicates to others; all have their use and helpfulness to others, but not all alike, or in the same degree.

Maketh increase of the body: either body here redounds by a Hebraism, and the sense is, the body (mentioned in the beginning of the verse) maketh increase of itself; or, without that redundancy, increase of the body is an increase meet and convenient for the body.

Unto the edifying of itself: the apostle here changeth the metaphor from that of a body to this of a house, but to the same sense, and shows the end of this nourishment they ministered from one member to another, viz. not its own private good, but the good of the whole body, for the benefit of which each part receives its gifts from Christ the Head.

In love; either by the offices of love, or it denotes the impulsive cause, whereby the members are moved thus to promote the common increase of the body, viz. love to the Head and each other.

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

16. From this head, Christ, the whole body (as in Eph_1:22-23) is organized and made to grow. This is now expressed very anatomically and complexly. The word body is repeated in the first and last part of the verse. The body makes the body grow into a complete self-building in love. It does this by three things: 1. A very compact organism, which is effected by, 2. Matter of supply, and, 3. Both in proportion to the vital energy of every proportional part. To analyze these three more fully: 1. From the vitality in the head we have an organism fitly joined together and compacted. This is a very tersely expressed image of a true Church unity, to which it is of vital importance that every Church should aspire. 2. This is effected by (to change the translation) every joint of supply. This of supply qualifies the joint, and means that every joint is a supplier of strength, as if it read every strength-supplying joint. 3. And this according to the efficient vital energy in the measure or proportion of every part. Paul traces these successive points, because each presents a topic and a lesson. 1. From our Head is all our life and vigour. 2. From Him we should be a bodily unit. 3. That unit supposes a powerful jointing of part to part, and part to whole. 4. To all this efficient compactness every member, however minute or obscure, should contribute. The model Church is vital in every part. Not one can say, I am of no use, am nothing. 5. And all this is an upbuilding in love. The love of Christ is the fountain; the love to each other is the unity; the love to the surrounding world is the stream, pouring itself forth in benevolence, purities, truths, and missions of gospel power. Were St. Paul’s ideal realized, what all-conquering gospel Churches we should have! Having thus far pictured his Church in itself, Paul will now illustrate its purity by contrasts with the opposite Church of the world, of Satan, and the anti-church of Gentilism. The contrast is twofold; touching sins of the spirit and sins of the flesh.

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

From whom all the body fitly framed and knit together through that which every joint supplieth. The relation of ejk in this verse to eijv in ver. 15 is to be noted growing up vitally into him, the body derives vital substance from him. Not, however, in a mere individual sense, but as an organization, the parts being adapted and articulated to one another (this process being continuous; see present participles, (sunarmologoumenon and sunbibazomenon). In the Church there are babes in Christ, also young men and old men; some are clear in intellect, some strong in faith, some warm in love, some excel in passive virtues, some in active; but in a well-ordered Church these should be getting jointed together, and learning to work with and for one another, no one despising gifts which he has not but another has; in tiffs sense, there ought to be a spiritual communism, for all are one spiritual body. But spiritual communism does not involve social communism or even social equality, nor will social distinctions be obliterated in a pure Church, except so far as they hinder spiritual communion. According to the energy in the measure (or, proportion) of each individual part. This clause seems to be most naturally connected with what follows. In the fit framing of the body, channels as it were are laid for the propagation and working of the vital force throughout the body; this force is not alike, but of various amount in the different parts; some members have much of it, some little, but the measure of this vital three regulates the growth. Carries on the growth of the body. The middle voice, poieitai, indicates that it is a growth from within, while depending on the energy furnished by Christ. For building up of itself in love. This is the end, so far as the body itself is concerned, though, of course, the completed spiritual body, like the completed natural body, has work to do outside itself. In a healthy Church there is a continual work of building up: construction, not destruction, is its proper business promoting peace, purity, prayerfulness, trust, activity in the work of the Lord, but all in love, the absence of which makes winter instead of summer, declension instead of progress, death instead of life. In illustration of the various measure of grace, and yet its real efficiency in all the members of the Church, Eadie says, "No member or ordinance is superfluous. The widow"s mite was commended by him who sat over against the treasury. Solomon built a temple. Joseph provided a tomb. Mary the mother gave birth to the child, and the other Marys wrapped the corpse in spices. Lydia entertained the apostle, and Phoebe carried an Epistle of old, the princes and heroes went to the field, and wise-hearted women did spin. While Joshua fought, Moses prayed. The snuffers and trays were as necessary as the magnificent lampstand.... The result is that the Church is built up, for love is the element of spiritual progress. That love fills the renewed nature." The Church has been defined as an institution that has truth for its nourishment, love for its atmosphere, and Christ for its Head.

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

From whom the whole mystical body fitly joined together - All the parts being fitted for and adapted to each other, and most exactly harmonizing with the whole. And compacted - Knit and cemented together with the utmost firmness. Maketh increase by that which every joint supplieth - Or by the mutual help of every joint. According to the effectual working in the measure of every member - According as every member in its measure effectually works for the support and growth of the whole. A beautiful allusion to the human body, composed of different joints and members, knit together by various ligaments, and furnished with vessels of communication from the head to every part.

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

16. From whom. The Head of the body, the church. He is the source of all life, power and growth in the body. Fitly framed together. The body of Christ, composed of many individuals, is one, like a building composed of many parts framed together. Through that which every joint supplieth. As in the body every joint and part does its work towards compacting the body into a harmonious whole, and towards its growth, so in the body of Christ every member deriving life from the Head is to work in his place, and harmoniously, for the increase of the body.

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.

16. ἐξ οὗ is to be connected with τὴν αὔξησιν ποιεῖται as with αὔξει in Col 2:19. It is used of the dependence of all on God in Rom 11:36; 1Co 8:6; 1Co 11:12. Cf. γεννᾶσθαι ἐκ τοῦ θεοῦ in Jn.

συναρμολογούμενον καὶ συνβιβαζόμενον. Cf. Eph 2:21, ‘fitted and knit together.’ The parts have to be fitted into one another, as the stones in a building or as the bones in the skeleton, and the whole structure has to be knit into one. See Robinson’s note.

διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας. ‘By every band (or ligament) with which Christ furnishes it.’ In Col 2:19 ‘the whole body’ is equipt and knit together by means of the ligaments and bands. Here the ligaments are regarded as constituting either the whole or part of the equipment, and our attention is concentrated on their function in maintaining the unity and coherence of the whole structure. ἁφὴ, as Robinson has shown, here as in Col 2:19 = a band or fastening, from ἅπτω, I bind. It may be a technical physiological term for a ligament. The translation ‘joint’ has no authority. ἁφὴ (from ἅπτω, I touch) cannot mean more than a point of contact.τῆς ἐπιχορηγίας (see Robinson). The ligaments are in no sense sources of supply, i.e. of nutriment to the body. They are part of its furniture or equipment. The word would seem to be chosen to pick up the thought of the bounty of Christ (Eph 4:11) in supplying the Church with leaders. They constitute the ‘ligaments’ of the Body, just as in Eph 2:20 the Apostles and Prophets constitute ‘the foundation’ of the Temple.

κατʼ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους. ‘In accordance with the activity in due measure of each individual part,’ i.e. as each organ of the body fulfils its appointed function in due relation to the rest. Here St Paul repeats the thought of Eph 4:7; Eph 4:12. Each member of the body has its share in the building up of the whole. The clause may be connected either with the participles or with the finite verb. It really belongs to both.

τὴν αὔξησιν τοῦ σώματος ποιεῖται, Eph 4:15. The normal result of the unified and ordered activity of the living organism is growth. αὔξησιν ποιεῖσθαι = αὐξάνεσθαι by a familiar classical idiom. The full form is used here because St Paul desires to lay stress both on the fact of the growth and of its dependence on the energy developed within the body itself.

εἰς οἰκοδομὴν ἑαυτοῦ, Eph 4:12. Once more the thought of ‘growth’ is linked with the thought of building. In the spiritual structure each element abides: it has what the material particles of a living body have not—a permanent place in the whole.

ἐν ἀγάπῃ. Cf. Eph 4:15. The last as it is the first condition of vital development.

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.

16.] from whom (see Col 2:19, an almost exact parallel, from which it is clear that ἐξ οὗ belongs to τὴν αὔξησιν ποιεῖται—He being the source of all growth) all the body (see on Col.), (which is) being closely framed together (note the present participle—the framing is not complete but still proceeding. For the word, see on ch. 2:21) and compounded (‘notat simul firmitudinem et consolidationem,’ Bengel),—by means of every joint (to be joined, not with the participles preceding, but (see below) with τ. αὔξ. ποι., as Chr., Thdrt., Beng., Mey., except that they understand ἁφή to mean αἴσθησις—the perception of the vital energy imparted from the head (τὸ πνεῦμα τὸ ἀπὸ τ. ἐγκεφάλου καταβαῖνον, τὸ διὰ τῶν νεύρων), which is the cause of all growth to the body. But it seems hardly controvertible that ἁφή does signify ‘joint’ (συναφή) in the parallel Col 2:19; it is there (see note) joined with συνδεσμῶν so closely, as necessarily to fall into the same class of anatomical arrangements, and cannot mean αἴσθησις. Also in Damoxenus in Athenæus, iii. 102 e, we have it in this sense—καὶ συμπλεκομένης οὐχὶ συμφώνους ἁφάς. Indeed the meaning Berührung, ‘point d’appui,’ would naturally lead to that of joint) of the (article just as παντὶ ἀνέμῳ τῆς διδασκ. above: see note there) supply (the joints are the points of union where the supply passes to the different members, and by means of which the body derives the supply by which it grows. σῶμα τῆς ἁμαρτίας, σκεύη τῆς λειτουργίας: “a kind of genitive definitivus, by which the predominant use, purpose, or destination of the ἁφή is specified and characterized.” Ellic.),—according to vital working in the measure of each individual part,—carries on (remark the intensive middle ποιεῖται, denoting that the αὔξησις is not carried on ab extra, but by functional energy within the body itself) the growth of the body (I thus render, preferring to join as well διὰ π. ἁφ. τ. ἐπιχ. as κατʼ ἐν. κ τ.λ. with τ. αὔξ. ποιεῖται rather than with the preceding participles, 1) to avoid the very long awkward clause encumbered with qualifications, πᾶν τὸ σῶμα σ. κ. σ. διὰ πᾶσ. ἁφ. τῆς ἐπιχ. κατʼ ἐνέργ. ἐν μέτρ. ἑν. ἑκ. μέρους: 2) because the repetition of τοῦ σώματος is much more natural in a cumbrous apodosis, than in a simple apodosis after a cumbrous protasis: 3) for perspicuity: the whole instrumentality and modality here described belonging to the growth (ἐπιχορ., ἐνέργ., ἐν μέτρῳ), and not merely to the compaction of the body. τοῦ σώματος is repeated, rather than ἑαυτοῦ used, perhaps for solemnity, perhaps (which is more likely) to call back the attention to the subject αῶμα after so long a description of its means and measure of growth) for the building up of itself in love (Meyer would join ἐν ἀγ. with τ. αὔξ. τ. σώμ. ποι. as suiting better ver. 15. This is hardly necessary, and encumbers still further the already sufficiently qualified αὔξ. ποιεῖται. Love is just as much the element in which the edification, as that in which the growth, takes place).

[B] (See on ver. 1.)

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

16. ἐξ οἷ πᾶν τὸ σῶμα συναρμολογούμενον καὶ συμβιβαζόμενον. “From whom the whole body fitly framed and put together.” ἐξ οὗ goes with αὔξησιν ποιεῖται. The present participles indicate that the process is still going on. On συναρμ. cf. 2:21. The use of the word there forbids the supposition that the derivation from ἁρμός, a joint, was before the mind of the writer. συμβιβάζω is used by classical writers in the sense of bringing together, either persons figuratively (especially by way of reconciliation) or things. Compare Col 2:2, συμβ. ἐν ἀγάπῃ. As to the difference between the two verbs here, Bengel says: “συναρμ. pertinet ad τὸ regulare, ut partes omnes in situ suo et relatione mutua recte aptentur, συμβ. notat simul firmitudinem et consolidationem.” So Alford and Eadie. Ellicott thinks the more exact view is that συμβ. refers to the aggregation, συναρμ. to the interadaptation of the component parts. This would seem to require that συμβ., as the condition of συναρμ., should precede. Perhaps it might be more correct to say that συναρμ. corresponds to the figure σῶμα, the apostle then, in the consciousness that he is speaking of persons, adding συμβιβ. (so Harless and, substantially, Meyer). In the parallel, Col 2:19, we have ἐπιχορηγούμενον καὶ συμβιβαζόμενον. In that Epistle the main theme is “the vital connexion with the Head; in the Ephesians, the unity in diversity among the members” (Lightfoot). Hence the substitution here of συναρμ. for ἐπιχορ. But the idea involved in the latter is here expressed in the corresponding substantive.

διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας. “Through every contact with the supply.” The parallel in Col 2:19 seems to decide that these words are to be connected with the participles.

ἁφή has some difficulty. It has been given the meaning “joint,” “sensation,” “contact.” If by “joint” is understood those parts of two connected limbs which are close to the touching surfaces (which is no doubt the common use of the word), then ἁφή cannot be so understood; it means “touching” or “contact,” and can no more mean “joint” in this sense than these English words can have that meaning. And what would be the meaning of “every joint of supply”? Eadie answers: “Every joint whose function it is to afford such aid.” But this is not the function of a joint, and this notion of the supply being through joints would be a very strange one and strangely expressed. Besides, it would not be consistent with the fact that it is from Christ that the ἐπιχορηγία proceeds. Theodoret takes ἁφή to mean “sense” or “sensation.” ἁφὴν τὴν αἴσθησιν προσηγόρευσεν, ἐπειδὴ καὶ αὕτη μία τῶν πέντε αἰσθήσεων, that is, “the apostle calls sensation ‘touch,’ because this is one of the five senses, and he names the whole from the part.” Chrysostom is more obscure, and seems to make, not ἁφῆς alone, but ἁφῆς τῆς ἐπιχ. = αἰσθήσεως; for when he proceeds to expound, he says: τὸ πνεῦμα ἐκεῖνο τὸ ἐπιχορηγούμενον τοῖς μέλεσιν ἀπὸ τῆς κεφαλῆς ἑκάστου μέλους ἁπτόμενον οὕτως ἐνεργεῖ. Theodoret’s interpretation is adopted by Meyer, “every feeling in which the supply (namely, that which is given by Christ) is perceived.” But although the singular ἁφή, which sometimes means the sense of touch, might naturally be used to signify “feeling” in general; yet we cannot separate this passage from that in Col. where we have the plural; and, as Lightfoot observes, until more cogent examples are forthcoming, “we are justified in saying that αἱ ἁφαί could no more be used for αἱ αἰσθήσεις, than in English ‘the touches’ could be taken as a synonym for ‘the senses.’ ” Meyer, indeed, takes the word there as “the feelings, sensations”; but there is no evidence that ἁφαί could have this meaning either. Besides, “the conjunction of such incongruous things as τῶν ἁφῶν καὶ συνδέσμων, under the vinculum of the same article and preposition, would be unnatural.” It remains that we take ἁφή in the sense of “contact,” which suits both this passage and that in Col. Lightfoot, on Col 2:19, gives several passages from Galen and Aristotle in illustration of this signification. Here we need only notice the distinction which Aristotle makes between σύμφυσις and ἁφή, the latter signifying only “contact,” the former “cohesion.” ἡ ἁφή τῆς ἐπιχορηγίας, then, is the touching of, i.e. contact with, the supply. ἅπτεσθαι τῆς ἐπιχ. would mean “to take hold of, or get in touch with,” the ἐπιχ.; hence διὰ πάσης ἁφῆς τῆς ἐπιχ may well mean “through each part being in touch with the ministration.” So Oecumenius: ἡ ἀπὸ τοῦ Χριστοῦ κατιοῦσα πνευματικὴ δύναμις ἑνὸς ἑκάστου μέλους αὐτοῦ ἁπτομένη. Oltramare understands the gen. as gen. auctoris = ἐκ τῆς ἐπιχορ. = τῆς ἀφῆς ἧς ἐπεχορήγησε, “par toute sorte de jointures provenant de sa largesse.” ἐπιχορηγία occurs again Php 1:19; it is found nowhere else except in ecclesiastical writers. But the verb ἐπιχορηγέω (which occurs five times in the N.T.) is also found, though rarely, in later Greek writers.

κατʼ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους.

μέρους is the reading of א B D G K L P, Arm., Theodoret, etc.; but A C, Vulg., Syr., Boh., Chrys. have μέλους. This is so naturally suggested by the figure of σῶμα that we can hardly doubt that it came in either by a natural mistake or as an intentional emendation. But μέρους is really much more suitable, as more general.

“According to the proportionate working of each several part.” ἐνέργεια does not mean “power,” but “acting power,” “activity,” “working,” so that the interpretation of κατʼ ἐνέργειαν as adverbial = “powerfully,” is excluded. As to the connexion of the following words, ἐν μέτρῳ may be taken either with κατʼ ἐνεργ. or as governing ἑνὸς ἑκ. μέρ. The latter is the view adopted by many commentators, with so little hesitation that they do not mention the other. Thus Eadie and Ellicott render “according to energy in the measure of each individual part.” This is not very lucid, and Ellicott therefore explains “in the measure of (sc. commensurate with).” Alford’s rendering is similar. If this is understood to mean “the energy which is distributed to every part,” etc., as it apparently must be, we miss some word which should suggest the idea of distribution, which ἐν certainly does not. Moreover, ἐνέργεια, from its signification, requires to be followed by some defining word, and elsewhere in the N.T. always is so.

It is preferable, therefore, to join ἐν μέτρῳ closely with ἐνέργεια, which it qualifies, and which is then defined by the genitive following. It is as if the writer had been about to say κατʼ ἐνεργ. ἐνὸς ἑκ., and then recalling the thought of ver. 7 inserted ἐν μέτρῳ. If this view (which is Bengel’s) is correct, the reason assigned by Meyer for connecting these words with αὔξ. ποιεῖται instead of with the participles falls to the ground, viz. that μέτρῳ suits the idea of growth better than that of joining together. The RV. appears to agree with the view here taken.

τὴν αὔξησιν τοῦ σώματος ποιεῖται. “Carries on the growth of the body.” In Col 2:19 we have αὔξει τὴν αὔξησιν; here the active participation of the body as a living organism in promoting its own growth is brought out, and this especially in order to introduce ἐν ἀγάπῃ. The middle ποιεῖται is not “intensive,” but is appropriately used of the body promoting its own growth; ποιεῖ would imply that σῶμα and σώματος had a different reference. σώματος is used instead of ἐαυτοῦ, no doubt because of the remoteness of σῶμα, as well as because ἐαυτοῦ was required presently. Compare Luk 3:19.

εἰς οἰκοδομὴν ἐαυτοῦ ἐν ἀγάπῃ. On the mixture of metaphors cf. ver. 12. οἰκοδομή is not suitable to the figure of a body, but is suggested by the idea of the thing signified to which the figure in οἰκ. is so familiarly applied. It would be awkward to separate ἐν ἀγάπῃ from οἰκ. and join it with αὔξησιν ποιεῖται, as Meyer does on account of the correspondence with ver. 15. Through the work of the several parts the building up of the whole is accomplished by means of love. Observe that it is the growth of the whole that is dwelt on, not that of the individual parts.

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

Fitly joined - compacted [συναρμολογουμενον - συμβιβαζομενον] . The present participles denote present, continuous progress. The two participles represent respectively the ideas of harmony or adaptation and compactness or solidity. See on Act 9:22, and Col 2:2.

By that which every joint supplieth [δια πασης αφης της επιχορηγιας] . Lit., through every joint of the supply. For joint, see on Col 2:19; for supply, see on 2Pe 1:5. The supply specifies it as peculiarly Christ 's. The phrase joint of the supply signifies joint whose office or purpose it is to supply. Construe with the two participles, as Col 2:19.

According to the working. Construe with maketh increase.

In the measure of every part. According as each part works in its own proper measure.

Maketh. Notice the peculiar phrase; the whole body maketh increase of the body. It is a living organism, and its growth is produced by vital power within itself.

In love. As the element in which the upbuilding takes place. Compare ch. 3 17 - 19.

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