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sovereignty (Apoc. 21:24, 26; 11:15) is continually present. All progress is a foreshadowing of the end. The addition of hJmw'n in Eph. 4:7 emphasises the simple pavntwn here. Perhaps the most dangerous symptom in popular theology is the neglect of the doctrine of GOD in His unity.
oJ ejpi; p. kai; dia; p. kai; ejn p. ] Latt. super omnes et per omnia , al. super omnia, per omnes. The reference is not to the Person of the Father, but to the triune GOD, ruling, pervading, sustaining all. Cf. Rom. 11:36. [See App.]

The address of Marcus Aurelius to Nature (Eph. 4:23) ejk sou' pavnta, ejn soi; pavnta, eij" se; pavnta recognises part of St Paul's thought.

7-16. Unity is stamped on the Christian Society by the form, the method and the ruling idea of its institution. St Paul now goes on to consider how provision is made for the practical realisation of that idea in the Body of Christ. In this he marks first the types of ministry with which the Church is endowed (7-11); and then he shews how they serve for the perfecting, the guiding, the harmonising of every part of the complex whole (12-16). The one section passes into the other.

7-11. The unity of the Christian Society is due to the combination and ministry of all its members. Some things are common to all; but each has a special function, and each receives the grace which is necessary for the fulfilment of his own office.

This manifold endowment of the Christian Society is foreshadowed in the Psalmist's description of the triumph of the great Conqueror.

Even in a work of art the perfection of details, as contributory to the design, is necessary to its completeness. It is only when we neglect to recognise the specific differences of parts that we miss the truth that they belong to a whole and suggest a larger unity.

St Paul first states the fact of the individual endowment of the several members of the Christian Society (vs. 7); he then points out how the many gifts taken together form the Divine endowment of the whole (vv. 8-10); and lastly notes that certain special gifts have been made for its due government (vs. 11).

7. eJni; de; eJ. hJ. ] But to each .... Passing from the largest vision of the working of
GOD, St Paul shews how preparation is made in the Church for giving effect to it. We believers recognise this crowning truth of the unity of the Christian body,
but , looking at our own position we see that to each one of us was the grace given which we severally need and which we have according to the measure of the gift of Christ. ejdovqh ] when each took his place in the body. Compare Rom. 12:6 ff.; 1 Pet.

kata; to; mevtron ...] The fulness of the endowment of the Church according to Christ's boundless love and wisdom is the rule which determines each man's special endowment. There is perfect order and a true relation to the whole in His several gifts. Comp. Rom. 12:6.

The word dwreav is specially used of a spiritual and bountiful gift: Eph. 3:7; John 4:10; Acts 2:38 c Rom. 5:15; 2 Cor. 9:15; Heb. 6:4.
tou' cristou' ] The Christ in Whom all the hopes of Israel were concentrated and all the traits of the Messianic king fulfilled.

8-10. The Christian Society received its spiritual endowment from the ascended Lord at Pentecost, and St Paul finds this outpouring of Divine gifts prefigured in the triumph-song of the Messianic king. But in applying the Psalm he substitutes for the words ‘received gifts among men’ the very different phrase ‘gave gifts unto men.’ The same rendering is found in the Targum, and it probably represents a gloss which was current in St Paul's time. The origin is obvious. It seemed more natural that the Divine Conqueror should bestow gifts than receive

4:10.


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