Eph 4:7-16 | Barnes | STEP | Verse 7. But unto every one of us . Every Christian. Is given grace . The favour of God; meaning here, that God had bestowed upon each sincere Christian the means of living as he ought to do, and had in his gospel made ample provision that they might walk worthy of their vocation. What are the endowments thus given the apostle states in the following verses. The grace referred to here, most probably, means the gracious influences of the Holy Spirit , or his operations on the heart in connexion with the use of the means which God has appointed. According to the measure of the gift of Christ . Grace is bestowed upon all true Christians, and all have enough to enable them to live a life of holiness. Yet we are taught here, (1.) that it is a gift . It is bestowed on us. It is not what is originated by ourselves. (2.) It is by a certain measure . It is not unlisted, and without rule. There is a wise adaptation; an imparting it by a certain rule. The same grace is not given to all, but to all is given enough to enable them to live as they ought to live. (3.) That measure is the gift of Christ, or what is given in Christ. It comes through him. It is what he has purchased; what he has obtained by his merits. All have enough for the purposes for which God has called them into his kingdom; but there are not the same endowments conferred on all. Some have grace given them to qualify them for the ministry; some to be apostles; some to be martyrs; some to make them eminent as public benefactors. All this has been obtained by Christ; and one should not complain that another has more distinguished endowments than he has. ; . (a) "of the gift"

Ephesians 4:7-16

Verse 7. But unto every one of us. Every Christian.

Is given grace. The favour of God; meaning here, that God had bestowed upon each sincere Christian the means of living as he ought to do, and had in his gospel made ample provision that they might walk worthy of their vocation. What are the endowments thus given the apostle states in the following verses. The grace referred to here, most probably, means the gracious influences of the Holy Spirit, or his operations on the heart in connexion with the use of the means which God has appointed.

According to the measure of the gift of Christ. Grace is bestowed upon all true Christians, and all have enough to enable them to live a life of holiness. Yet we are taught here,

(1.) that it is a gift. It is bestowed on us. It is not what is originated by ourselves.

(2.) It is by a certain measure. It is not unlisted, and without rule. There is a wise adaptation; an imparting it by a certain rule. The same grace is not given to all, but to all is given enough to enable them to live as they ought to live.

(3.) That measure is the gift of Christ, or what is given in Christ. It comes through him. It is what he has purchased; what he has obtained by his merits. All have enough for the purposes for which God has called them into his kingdom; but there are not the same endowments conferred on all. Some have grace given them to qualify them for the ministry; some to be apostles; some to be martyrs; some to make them eminent as public benefactors. All this has been obtained by Christ; and one should not complain that another has more distinguished endowments than he has. Rom 12:3; Jn 1:16.

(a) "of the gift" Rom 12:3 Verse 8. Wherefore he saith. The word "he" is not in the original; and it may mean "the Scripture saith," or "God saith." The point of the argument here is, that Christ, when he ascended to heaven, obtained certain gifts for men, and that those gifts are bestowed upon his people in accordance with this. To prove that, he adduces this passage from Ps 68:18. Much perplexity has been felt in regard to the principle on which Paul quotes this Psalm, and applies it to the ascension of the Redeemer. The Psalm seems to have been composed on the occasion of removing the ark of the covenant from Kirjath-jearim to Mount Zion, 2Sam 6:1, seq. It is a song of triumph, celebrating the victories of, JEHOVAH, and particularly the victories which had been achieved when the ark was at the head of the army. It appears to have no relation to the Messiah; nor would it probably occur to any one, on reading it, that it referred to his ascension, unless it had been so quoted by the apostle. Great difficulty has been felt, therefore, in determining on what principle Paul applied it to the ascension of the Redeemer. Some have supposed that the Psalm had a primary reference to the Messiah; some that it referred to him in only a secondary sense; some that it is applied to him by way of "accommodation;" and some that he merely uses the words as adapted to express him idea, as a man adopts words which are familiar to him, and which will express his thoughts, though not meaning to say that the words had any such reference originally. Storr supposes that the words were used by the Ephesian Christians in their hymns, and that Paul quoted them as containing a sentiment which was admitted among them. This is possible; but it is mere conjecture. It has been also supposed that the tabernacle was a type of Christ; and that the whole Psalm, therefore, having original reference to the tabernacle, might be applied to Christ as the antitype. But this both conjectural and fanciful. On the various modes adopted to account for the difficulty, the reader may consult Rosenmuller, in loc. To me it seems plain that the Psalm had original reference to the bringing up the ark to Mount Zion, and is a triumphal song. In the song or psalm, the poet shows why God was to be praised--on account of his greatness, and his benignity to men, Eph 4:1-6. He then recounts the doings of God in former times--particularly his conducting his people through the wilderness, and the fact that his enemies were discomfited before him, Eph 4:7-12. All this refers to the God, the symbols of whose presence were on the tabernacle, and accompanying the ark. He then speaks of the various fortunes that had befallen the ark of the covenant. It had lain among the pots, Eph 4:13, yet it had formerly been white as snow when God scattered kings by it, Eph 4:14. He then speaks of the hill of God--the Mount Zion to which the ark was about to be removed, and says that it is an "high hill"--" high as the hills of Bashan," the hill where God desired to dwell for ever, Eph 4:16. God is then introduced as ascending that hill, encompassed with thousands of angels, as in Mount Sinai; and the poet says that, in doing it, he had triumphed over his enemies, and had led captivity captive, Eph 4:18. The fact that the ark of God thus ascended the hill of Zion, the place of rest; that it was to remain there as its permanent abode, no more to be carried about at the head of armies, was the proof of its triumph. It had made everything captive; it had subdued every foe; and its ascent there would be the means of obtaining invaluable gifts for men. Mercy and truth would go forth from that mountain; and the true religion would spread abroad, even to the rebellious, as the results of the triumph of God, whose symbol was over the tabernacle and the ark. The placing the ark there was the proof of permanent victory, and would be connected with most important benefits to men. The "ascending on high," therefore, in the Psalm, refers, as it seems to me, to the ascent of the symbol of the Divine Presence accompanying the ark on Mount Zion, or to the placing it "on high" above all its foes. The remainder of the Psalm corresponds with this view. This ascent of the ark on Mount Zion; this evidence of its triumph over all the foes of God; this permanent residence of the ark there; and this fact that its being established there would be followed with the bestowment of invaluable gifts to men, might be regarded as a BEAUTIFUL EMBLEM Of the ascension of the Redeemer to heaven. There were strong points of resemblance. He also ascended on high. His ascent was the proof of victory over his foes. He went there for a permanent abode. And his ascension was connected with the bestowment of important blessings to men. It is as such emblematic language, I suppose, that the apostle makes the quotation. It did not originally refer to this; but the events were so similar in many points that the one would suggest the other, and the same language would describe both. It was language familiar to the apostle; language that would aptly express his thoughts, and language that was not improbably applied to the ascension of the Redeemer by Christians at that time. The phrase, therefore, "he saith"--λεγει-or "it saith," or "the Scripture saith," means, "it is said;" or, "this language will properly express the fact under consideration, to wit, that there is grace given to each one of us, or that the means are furnished by the Redeemer for us to lead holy lives."

When he ascended up on high. To heaven. The Psalm is, "Thou hast ascended on high." Comp. Eph 1:20,21.

He led captivity captive. The meaning of this in the Psalm is, that he triumphed over his foes. The margin is, "a multitude of captives." But this, I think, is not quite the idea. It is language derived from a conqueror, who not only makes captives, but who makes captives of those who were then prisoners, and who conducts them as a part of his triumphal procession. He not only subdues his enemy, but he leads his captives in triumph. The allusion is to the public triumphs of conquerors, especially as celebrated among the Romans, in which captives were led in chains, (Tacitus, Ann. xii. 38,) and to the custom in such triumphs of distributing presents among the soldiers. Comp. also Jud 5:30, where it appears that this was also an early custom in other nations. Burder, in Ros. Alt. u. neu. Morgenland, in loc. When Christ ascended to heaven, he triumphed over all his foes. It was a complete victory over the malice of the great enemy of God, and over those who had sought his life. But he did more. He rescued those who were the captives of Satan, and led them in triumph. Man was held by Satan as a prisoner. His chains were around him. Christ rescued the captive prisoner, and designed to make him a part of his triumphal procession into heaven, that thus the victory might be complete--triumphing not only over the great foe himself, but swelling his procession with the attending hosts of those who had been the captives of Satan, now rescued and redeemed.

And gave gifts unto men. Such as he specifies in Eph 4:11.

(a) "When he ascended" Ps 68:18 (1) "captivity captive" "a multitude of captives" Verse 9. Now that he ascended. That is, it is affirmed in the Psalm that he ascended--"Thou hast ascended on high." This implies that there must have been a previous descent; or, as applicable to the Messiah, "it is a truth that he previously descended." It is by no means certain that Paul meant to say that the word "ascended" demonstrated that there must have been a previous descent; but he probably means, that in the case of Christ there was, in fact, a descent into the lower parts of the earth first. The language here used will appropriately express his decent to earth.

Into the lower parts of the earth. To the lowest state of humiliation. This seems to be the fair meaning of the words. Heaven stands opposed to earth. One is above; the other is beneath. From the one, Christ descended to the other; and he came not only to the earth, but he stooped to the most humble condition of humanity here. See Php 2:6-8. Comp. Isa 44:23. Some have understood this of the grave; others of the region of departed spirits; but these interpretations do not seem to be necessary. It is the earth itself that stands in contrast with the heavens; and the idea is, that the Redeemer descended from his lofty eminence in heaven, and became a man of humble rank and condition. Comp. Ps 139:15. Verse 10. He that descended is the same also that ascended. The same Redeemer came down from God, and returned to him. It was not a different being, but the same.

Far above all heavens. Eph 1:20-23. Comp. Heb 7:26. He is gone above the visible heavens, and has ascended into the highest abodes of bliss. 2Cor 12:2.

That he might fill all things. Marg., fulfil. The meaning is, "that he might fill all things by his influence", and direct and overrule all by his wisdom and power." Doddridge. Eph 1:23.

(2) "fill all things" Eph 1:23. Verse 11. And he gave some, apostles. He gave some to be apostles. The object here is to show that he has made ample provision for the extension and edification of his church. On the meaning of the word apostles, and on their appointment by the Saviour, Mt 10:1.

And some, prophets, he appointed some to be prophets. Rom 12:6; 1Cor 12:28; 1Cor 14:1.

And some, evangelists. Acts 21:8. Comp. 2Ti 4:5. The word does not elsewhere occur in the New Testament. What was the precise office of the evangelist in the primitive church it is now impossible to determine. The evangelist may have been one whose main business was preaching, and who was not particularly engaged in the government of the church. The word properly means, "a messenger of good tidings;" and Robinson (Lex.) supposes that it denotes a minister of the gospel who was not located in any place, but who travelled as a missionary to preach the gospel, and to found churches. The word is so used now by many Christians; but it cannot be proved that it is so used in the New Testament. An explanation of the words which here occur may be found in Neander on the Primitive Church, in the Biblical Repository, vol. iv. p. 268, seq. The office was distinct from that of the pastor, the teacher, and the prophet; and was manifestly an office in which preaching was the main thing.

And some, pastors. Literally, shepherds--ποιμενας. Comp. Mt 9:36, 25:32, 26:31, Mk 6:34, 14:27, Lk 2:8,16,18,20, Jn 10:2, Jn 10:11,12,14,16, where it is rendered shepherd, and shepherds; also Heb 13:20, 1Pet 2:25. In Mt 26:31 Mk 6:27, Heb 13:20, 1Pet 2:25, it is applied to the Lord Jesus as the great Shepherd of the flock--the church. It is rendered pastors only in the place before us. The word is given to ministers of the gospel with obvious propriety, and with great beauty. They are to exercise the same watchfulness and care over the people of their charge which a shepherd does over his flock. Jn 21:15; Jn 21:16. The meaning here is, that Christ exercised a special care for his church by appointing pastors who would watch over it as a shepherd does over his flock.

And teachers. Rom 12:7.

(b) "he gave some" "1Co 12:28" Verse 12. For the perfecting of the saints. On the meaning of the word here rendered perfecting--καταρτισμον--2Cor 13:9. It properly refers to the restoring of anything to its place; then putting in order, making complete, etc. Here it means that these various officers were appointed in order that everything in the church might be well arranged, or put into its proper place; or that the church might be complete. It is that Christians may have every possible advantage for becoming complete in love, and knowledge, and order.

For the work of the ministry. All these are engaged in the work of the ministry, though in different departments. Together they constituted THE ministry by which Christ meant to establish and edify the church. All these offices had an existence at that time, and all were proper; though it is clear that they were not all designed to be permanent. The apostolic office was of course to cease with the death of those who were the witnesses of the life and doctrines of Jesus, 1Cor 9:1; the office of prophets was to cease with the cessation of inspiration; and, in like manner, it is possible that the office of teacher or evangelist might be suspended, as circumstances might demand. But is it not clear, from this, that Christ did not appoint merely three orders of clergy to be permanent in the church? Here are five orders enumerated, and in 1Cor 12:28 there are eight mentioned; and how can it be demonstrated that the Saviour intended that there should be three only, and that they should be permanent? The presumption is rather that he meant that there should be but one permanent order of ministers, though the departments of their labour might be varied according to circumstances, and though there might be helpers, as occasion should demand founding churches among the heathen, and in instructing and governing them there, there is need of reviving nearly all the offices of teacher, helper, evangelist, etc., which Paul has enumerated as actually existing in his time.

For the edifying. For building it up; that is, in the knowledge of the truth, and in piety. Rom 14:19.

The body of Christ. The church. Eph 1:23.

(*) "edifying" "Edification" Verse 13. Till we all come. Till all Christians arrive at a state of complete unity, and to entire perfection.

In the unity of the faith, marg. into. The meaning is, till we all hold the same truths, and the same confidence in the Son of God. Jn 17:21-23.

And of the knowledge of the Son of God. That they might attain to the same practical acquaintance with the Son of God, and might thus come to the maturity of Christian piety. Eph 3:19.

Unto a perfect man. Unto a complete man. This figure is obvious. The apostle compares their condition then to a state of childhood. The perfect man here refers to the man grown up--the man of mature life. He says that Christ had appointed pastors and teachers that the infant church might be conducted to maturity, or become strong--like a man. He does not refer to the doctrine of sinless perfection, but to the state of manhood as compared with that of childhood---a state of strength, vigour, wisdom, when the full growth should be attained. See 1Cor 14:20.

Unto the measure of the stature. Marg., or, age. The word stature expresses the idea. It refers to the growth of a man. The stature to be attained to was that of Christ. He was the standard--not in size, not in age, but in moral character. The measure to be reached was Christ; or we are to grow till we become like him.

Of the fulness of Christ. Eph 1:23. The phrase, "the measure of the fulness," means, probably, the "full measure "--by a form of construction that is common in the Hebrew writings, where two nouns are so used that one is to be rendered as an adjective-- as trees of greatness--meaning great trees. Here it means, that they should so advance in piety and knowledge as to become wholly like him.

(1) "in the unity" "into" (a) "of the faith" Col 2:2 (b) "perfect man" Jas 1:6 (2) "stature" "age" (+) "Christ" "Full stature of Christ" Verse 14. That we henceforth be no more children. In some respects Christians are to be like children. They are to be docile, gentle, mild, and free from ambition, pride, and haughtiness. Mt 18:2; Mt 18:3. But children have other characteristics besides simplicity and docility. They are often changeable, Mt 11:17; they are credulous, and are influenced easily by others, and led astray. In these respects, Paul exhorts the Ephesians to be no longer children, but urges them to put on the characteristics of manhood; and especially to put on the firmness in religious opinion which became maturity of life.

Tossed to and fro. κλυδωνιζομενοι. This word is taken from waves or billows that are constantly tossed about--in all ages an image of instability of character and purpose.

And carried about with every wind of doctrine. With no firmness; no settled course; no helm. The idea is that of a vessel on the restless ocean, that is tossed about with every varying wind, and that has no settled line of sailing. So many persons are in regard to religious doctrines. They have no fixed views and principles. They hold no doctrines that are settled in their minds by careful and patient examination; and the consequence is, that they yield to every new opinion, and submit to the guidance of every new teacher. The doctrine taught here is, that we should have settled religious opinions. We should carefully examine what is truth, and having found it, should adhere to it, and not yield on the coming of every new teacher. We should not, indeed, close our minds against conviction. We should be open to argument, and be willing to follow the truth wherever it will lead us. But this state of mind is not inconsistent with having settled opinions, and with being firm in holding them until we are convinced that we are wrong. No man can be useful who has not settled principles. No one who has not such principles can inspire confidence or be happy; and the first aim of every young convert should be to acquire settled views of the truth, and to become firmly grounded in the doctrines of the gospel.

By the sleight of men. The cunning, skill, trickery of men. The word used here--κυβεια-is from a word κυβος meaning a cube, a die, and properly means a game at dice. Hence it means game, gambling; and then anything that turns out by mere chance or hap-hazardous a game at dice does. It may possibly also denote the trick or fraud that is sometimes used in such games; but it seems rather to denote a man's forming his religious opinions by the throw of a die; or, in other words, it describes a man whose opinions seem to be the result of mere chance. Anything like casting a die, or like opening the Bible at random to determine a point of duty or doctrine may come under the description of the apostle here, and would all be opposed to the true mode, that by calm examination of the Bible, and by prayer. A man who forms his religious principles by chance, can unform them in the same way; and he who has determined his faith by one cast of the die, will be likely to throw them into another form by another. The phrase, "the sleight of men," therefore, I would render, "by the mere chance of men, or as you may happen to find men, one holding this opinion, and the next that, and allowing yourself to be influenced by them without any settled principles."

Cunning craftiness. Deceit, trick, art. See 2Cor 12:16, Lk 20:23; 1Cor 3:19. 2Cor 4:2; 2Cor 11:3.

Whereby they lie in wait to deceive. Literally, "Unto the method of deceit;" that is, in the usual way of deceit. Doddridge, "In every method of deceit." This is the true idea. The meaning is, that men would use plausible pretences, and would, if possible, deceive the professed friends of Christ. Against such we should be on our guard; and not by their arts should our opinions be formed, but by the word of God.

(c) "carried about" Jas 1:6 Verse 15. But speaking the truth in love. Marg., being sincere. The translation in the text is correct--literally, truthing in love --αληθευοντες. Two things are here to be noted:

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

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

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

Which is the head. Eph 1:22; 1Cor 11:3.

(1) "speaking the truth" "being sincere" (a) "in love" 2Cor 4:2 (b) "even Christ" Col 1:16,19 Verse 16. 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 influences, rigour, motion, etc., to every part of the body, so Christ is the source of life, and rigour, and energy, and increase, to the church. The sense is, "The whole human body is admirably arranged for growth and rigour. Every member and joint contributes to its healthful and harmonious action. One part lends rigour 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 rigour from that. So it is in the church. It is as well arranged for growth and rigour as the body is. It is as beautifully organized in its various members and officers as the body is. Everything is designed to be in its proper place, and nothing by the Divine arrangement is wanting, 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 dependant on the head." See this figure carried out to greater length in 1Cor 12:12-26.

Fitly joined together. The body, whose members are properly united so as to produce the most beauty and rigour. Each member is in the best place, and is properly united to the other members. Let any one 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 the other parts of the body as they axe admirably located. Let any one 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 here used (συναρμολογεω) 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. συμβιβαζομενον. Tindal 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 here--αφη--(from απτω to fit)--means anything which binds, fastens, secures; and 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 dependant 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 connexion in the members of the church, and of the aid which one can render to another.

According to the effectual working. Gr., "According to the energy in the measure of each one part." Tindal, "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 labours for this. This is in proportion to the "measure" of each" part; that is, in proportion to its power, every part labours 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 rigour 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 blood-vessels, that you cannot perforate the skin anywhere without piercing one; so numerous are the pores of the skin, that a gram 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 millions 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 fitted 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 labour beyond his strength in order to secure the great object. Each one in his place, and labouring 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, any more 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 rigour 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 so perform their office? Languor, 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 often is in the church.