The work of the ministry is directed to the preparation of the saintsthe whole body of the faithfulfor the twofold work which in due measure belongs to all Christians, a personal work and a social work. Every believer is charged with the duty of personal service to his fellow-believers and to his fellowmen (2 Pet. 1:7 filadelfiva, ajgavph ), and has some part in building up the fabric of the Christian Society.
A consideration of the scope of the whole passage in which special stress is laid upon the ministry of every part to the welfare of the whole, seems to be absolutely decisive as to the interpretation of eij" e[rgon diak. eij" oijkod. t. ". t. c. The change of the preposition shews clearly that the three clauses ( pro;"...eij"...eij" ...) are not coordinate, and however foreign the idea of the spiritual ministry of all the saints is to our mode of thinking, it was the life of the apostolic Church. The responsible officers of the congregation work through others, and find no rest till every one fulfils his function. The personal dealing of Christian with Christian necessarily contributes to the extension and consolidation of the Society.
Katartismov"
does not occur elsewhere in the N. T. Comp.
katavrtisi"
2 Cor. 13:9; and
katartivzw
Lk. 6:40; 1 Thess. 3:10; 2 Cor. 13:11; Gal. 6:1; Heb. 13:21; 1 Pet. 5:10; (
ejxartivzw
2 Tim. 3:17). The idea is of the perfect and harmonious development of every power for active service in due relation to other powers.
tw'n aJgivwn
] See Eph. 1:1, note.
eij" e[rg. diak
.] There is no evidence that at this time
diakoniva
or
diakonei'n
had an exclusively official sense. Comp. 1 Cor. 12:5; 16:15; Heb. 6:10.
eij" oijkod. t. s. t. c.
] The metaphor is expressive and accurate. The body of Christ, like our own frames, is built up by the addition of each element which is required for its completion. Comp. Eph. 4:16; 1 Pet. 2:5 ff.
13.
mevcri katant
.] Latt.
donec occurramus.
The limit, unattainable under present conditions, is an effective call to unceasing endeavour. For
katanthvswmen
see Phil. 3:11; Acts 26:7. The origin of the image in Acts 27:12 & c.
oiJ pavnte"
]
we
Christians
all as a body
, not simply
pavnte"
: 1 Cor. 10:17; Rom. 11:32; Phil. 2:21.
eij"...eij"...eij"
...] St Paul distinguishes three stages or aspects of Christian progress. The first is intellectual, where faith and knowledge combine to create unity in the soul, the object of both being the Son OI GOD. The second is personal maturity. The third is the conformity of each member to the standard of Christ in whom all form one new man (Gal. 3:28
ei|"
; Eph. 2:15.
th'" ejpignwvsew"
] See Eph. 1:17 note.
tou' uiJou' t. q.
] Gal. 2:20. The express title is very rare in St Paul's Epistles, though it is found not unfrequently by implication: Rom. 1:3, 9 c Col. 1:13. The force of the title is conspicuous in the Epistle to the Hebrews: 4:14; 6:6; 7:3; 10:29.
eij" a[. tevleion
] 1 Cor. 2:6; 14:20; Col. 1:28; 4:12; Phil. 3:15; Heb. 5:14. The phrase seems to point onward to that perfectness of ideal humanity in Christ in which each believer when perfected finds his place (Gal. 3:28 quoted above).
eij" mevtron
...] Latt.
in mensuram aetatis plenitudinis Christi.
The perfection of each Christian is determined by his true relation to Christ to Whose fulness he is designed in the counsel of GOD to minister. This ideal fulness is the standard of his personal aim. For
hJlikiva
, maturity of development, see John 9:21, 23.
14. This verse appears to be coordinate with Eph. 4:13 and not dependent upon it. The ministry of the Church serves both for growth and for protection.
nhvpioi
] opposed to
tevleioi
(Heb.
l.c.
).
kludwnizovmenoi
] Latt.
fluctuantes.
The word does not occur elsewhere in N. T.