Growing Up Together
Why do we need a messy community of other people to mature into who we are meant to be?
Ephesians 4:1-16
Read the whole passage before anything else. Everything below exists to help you understand what you just read.
1I therefore, the prisoner in the Lord, beg you to walk worthily of the calling with which you were called,
2with all lowliness and humility, with patience, bearing with one another in love,
3being eager to keep the unity of the Spirit in the bond of peace.
4There is one body and one Spirit, even as you also were called in one hope of your calling,
5one Lord, one faith, one baptism,
6one God and Father of all, who is over all and through all and in us all.
7But to each one of us, the grace was given according to the measure of the gift of Christ.
8Therefore he says, “When he ascended on high, he led captivity captive, and gave gifts to people.”
9Now this, “He ascended”, what is it but that he also first descended into the lower parts of the earth?
10He who descended is the one who also ascended far above all the heavens, that he might fill all things.
11He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers;
12for the perfecting of the saints, to the work of serving, to the building up of the body of Christ,
13until we all attain to the unity of the faith and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ,
14that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error;
15but speaking truth in love, we may grow up in all things into him who is the head, Christ,
16from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love.
What just happened?
Imagine an ancient metropolis like Ephesus, a city humming with activity, a major port on the Aegean Sea in what is now modern-day Turkey. It was a city of stunning temples, notably the colossal Temple of Artemis, one of the Seven Wonders of the Ancient World. This was a melting pot of cultures, religions, and ideas, where Roman law, Greek philosophy, and various mystery cults all vied for influence. Paul, a Roman citizen and a Jewish convert to Christianity, had spent years in Ephesus, planting a church and watching it grow amidst this vibrant, complex backdrop. He knew these people, their struggles, and their triumphs intimately.
Now fast forward a decade or so. Paul isn't in Ephesus anymore. He's writing this letter from a Roman prison, likely around 60-62 AD. He's not physically free, but his mind is racing with big ideas about God's grand plan for the universe and the role of this small, often fractious, Christian community in Ephesus within that plan. He's seen firsthand how easy it is for new believers, especially those from diverse backgrounds (Jewish and non-Jewish), to get sidetracked by old habits, internal squabbles, or new, confusing teachings. His letter isn't just a friendly check-in; it's a deeply considered, strategic message designed to keep them unified and focused on their shared purpose.
Paul’s message to the Ephesians isn't just abstract theology. He's moving from the 'why' (God's cosmic plan for grace and reconciliation, which he laid out in the first three chapters) to the 'how' – how they should actually live together in light of that plan. He's speaking to real people facing real challenges: cultural clashes, personality conflicts, and the ever-present threat of false teaching that could tear their community apart. He's essentially saying, 'You've been called into something incredible; now live like it. This isn't a solo journey; it's a team effort, and how you treat each other is central to the whole endeavor.'
The Daily Walk of Humility
Paul, writing from prison, starts not with a command but a personal plea: "I therefore, the prisoner in the Lord, beg you to walk worthily of the calling with which you were called." He's appealing to them not as an authoritarian leader, but as someone who has sacrificed for their shared faith. The word 'worthily' (axios in Greek) carries the sense of having the right weight or balance – to live in a way that matches the gravity and glory of what they’ve received. It’s like being given a priceless gift and then treating it with the care and respect it deserves.
He then immediately outlines the essential qualities for this 'worthy walk': "with all lowliness and humility, with patience, bearing with one another in love, being eager to keep the unity of the Spirit in the bond of peace." Notice the emphasis on inner attitudes and relational actions. 'Lowliness' (tapeinophrosyne) isn't self-abasement but a realistic self-assessment, a freedom from arrogance. 'Humility' (prautēs) is often translated as 'gentleness' or 'meekness,' meaning strength under control, not weakness. 'Bearing with one another' (anechomai) suggests a deliberate, active tolerance, a willingness to put up with irritating habits or differing opinions for the sake of the greater good. This isn't passive acceptance, but an active, patient endurance rooted in love, all aimed at preserving the 'unity of the Spirit in the bond of peace.' This unity isn't something they create, but something they are to actively guard and maintain.
The Seven Pillars of Unity
Paul anchors the call to unity in a series of fundamental truths about their shared faith: "There is one body and one Spirit, even as you also were called in one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in us all." He lists seven 'ones' here, almost like a creed. These aren't suggestions; they are statements of fact about the very nature of their reality as believers. 'One body' refers to the church, the collective community of believers. 'One Spirit' is the Holy Spirit who indwells and empowers them. 'One hope' is the future God has promised.
Then comes 'one Lord,' referring to Jesus Christ, 'one faith' (the core beliefs they hold), and 'one baptism' (the public declaration of that faith). Finally, 'one God and Father of all, who is over all and through all and in us all.' These seven foundational elements serve as an unbreakable tether. They mean that despite all their differences, their core identity and allegiance are singular. This isn't about ignoring individual uniqueness, but recognizing that their ultimate source and purpose are shared, making disunity not just a relational problem, but a theological inconsistency.
Gifts from a Triumphant King
Having established the grand unity, Paul shifts to individual distinctiveness: "But to each one of us, the grace was given according to the measure of the gift of Christ." This 'grace' (charis) here isn't just unmerited favor for salvation, but a specific empowerment or ability. The word 'gift' (dorea) emphasizes that these are freely given by Christ, not earned. Paul then quotes from Psalm 68:18: "When he ascended on high, he led captivity captive, and gave gifts to people."
Paul uses this ancient scripture to illustrate Christ's triumph. The phrase "led captivity captive" conjures images of a victorious general returning from battle, parading his vanquished foes and distributing spoils to his people. This isn't a picture of Christ taking people captive, but rather taking captivity itself captive – overcoming the powers that held humanity in bondage. The "he also first descended into the lower parts of the earth" likely refers to Christ's death and burial, his descent to the realm of the dead, before his triumphant resurrection and ascension. This entire sequence – descent, victory over death, and ascension – establishes Christ's authority to dispense these 'gifts' to his followers. He is the ultimate victor, and from his position of ultimate authority, he generously equips his people.
The Purpose of the Gifts: Growing Up
Paul then lists some of the specific 'gifts' or roles Christ gives: "He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers." These aren't just titles; they are functions, specific ways people are empowered to contribute. Apostles were those commissioned by Christ directly, often involved in founding churches. Prophets spoke God's truth, often in challenging situations. Evangelists spread the good news. 'Shepherds' (poimēn) and 'teachers' (didaskalos) are often combined, referring to those who care for and instruct the community. These are not exhaustive lists, but examples of how Christ equips his body.
The clear purpose of these diverse gifts is not for individual glory, but for collective maturity: "for the perfecting of the saints, to the work of serving, to the building up of the body of Christ." 'Perfecting' (katartismos) means to equip, to restore, or to prepare fully – like setting a broken bone. The ultimate goal is "until we all attain to the unity of the faith and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ." This is a striking image: the community is to grow into a 'full grown man,' reaching the complete maturity that mirrors Christ himself. This means no longer being "children, tossed back and forth and carried about with every wind of doctrine," but instead, "speaking truth in love, we may grow up in all things into him who is the head, Christ." The entire body, 'fitted and knit together,' with every part contributing, grows itself up in love. Individual maturity is inextricably linked to the healthy functioning of the whole.
What are we supposed to see?
Paul shows us a God who is both utterly singular and intimately involved. He presents a God who is 'over all and through all and in us all,' an expansive, cosmic vision of a divine being who orchestrates the entire universe, yet simultaneously cares deeply about the internal dynamics of a small, fledgling community in Ephesus. This God doesn't just create; he actively sustains and structures. He is the ultimate source of unity, the unseen force binding everything together, while also being the personal Father who calls and equips each individual.
Jesus is shown as the triumphant King and the generous Giver. He is the one who 'descended' and 'ascended,' conquering the powers of darkness and then, from his position of ultimate authority in heaven, showering his followers with gifts. His actions aren't just about saving individuals, but about empowering a collective. He is the 'head' from whom the entire 'body' receives its life and direction, meticulously 'fitting and knitting' its parts together. His goal isn't just individual perfection, but the collective maturity of his people, reflecting his own 'fullness'.
- 1WHAT HE VALUES
God values unity, not as forced conformity, but as the active maintenance of peace among diverse individuals who share a common foundation in him.
- 2IDENTITY
Your identity is fundamentally intertwined with the 'one body' and your shared calling. You are a uniquely gifted part of a larger, unified whole.
- 3WHAT HE CONFRONTS
God confronts individualistic spiritual growth and passive acceptance of division, calling for active participation in the maturation of the entire community.
Where this sits in the whole Bible
Ephesians 4:1 → Philippians 1:27
Both passages use similar language, urging believers to 'walk worthily' or 'conduct yourselves in a manner worthy' of the gospel. They show Paul consistently emphasizing that belief should translate into corresponding behavior and communal living.
Ephesians 4:7 → Romans 12:6
Both Paul's letters affirm that spiritual gifts are given 'according to the grace given to us,' emphasizing that these abilities are not earned but are expressions of God's unmerited favor and for the common good, not individual boasting.
Ephesians 4:15 → 1 Peter 4:10
Both passages underscore the importance of using one's gifts to serve others 'speaking truth in love' or 'serving one another.' The focus is on the communal benefit and healthy functioning of the collective body rather than isolated spiritual practice.
The growth described here is not a solo spiritual journey; it's explicitly communal. We mature not just individually, but 'until *we all* attain' Christ-likeness, which means actively participating in and relying on others.
Don't rush past this
The most uncomfortable truth in this passage is the explicit demand for humility and patience in community. Paul doesn't suggest it as an option; he 'begs' them to 'bear with one another in love.' This means actively choosing to put up with irritating personalities, differing opinions, and the inevitable flaws of others, not just occasionally, but as a continuous way of life. This goes against our natural inclination to seek out only those who are easy to get along with or who think exactly like us, forcing us into uncomfortable proximity with people who might genuinely challenge our patience.
Furthermore, the idea of 'growing up' into 'the measure of the stature of the fullness of Christ' (Ephesians 4:13) implies an ongoing, never-ending process of self-examination and change within the context of others. It means confronting our own immaturity and spiritual childishness, our susceptibility to 'every wind of doctrine,' and our tendency to seek shortcuts or comfortable echo chambers. It insists that true maturity involves the messy, often painful, process of being shaped by, and shaping, a diverse group of people, which is rarely smooth or comfortable.
Turn it inward
Three questions from this passage. Answer them or just sit with them — nothing here is required to finish the lesson.
Father, we confess how easily we drift into individualism and how quickly we can become impatient with others. Thank you for the incredible calling you've given us and for the diverse gifts you've poured out through Jesus. Help us to value humility and practice patience, actively working to keep the peace and unity of your Spirit. Grow us, together, into the full maturity that reflects Christ, for your glory. Amen.
This week, identify one person in your community (family, work, church, neighborhood) who genuinely frustrates or challenges your patience. Instead of avoiding them or complaining about them, intentionally practice 'bearing with them in love' (Ephesians 4:2). This could mean actively listening without judgment, offering a genuine compliment, or simply choosing to overlook a minor annoyance. Your goal is not to fix them, but to embody the unity and patience Paul calls for.
History, language, objections and sources. None of it is needed to understand the passage.
If God is 'over all and through all and in us all,' why do we see so much disunity and conflict in churches today? Doesn't that undermine Paul's claim?
Paul's statement about God's pervasive presence ('over all and through all and in us all') describes God's ultimate authority and sustaining power, not necessarily the perfect manifestation of human obedience or unity at all times. Even in Paul's day, there was disunity and conflict in the churches, which is why he wrote letters like this one, specifically addressing those issues. He's laying out an ideal, a blueprint for how things *should* be, precisely because they often *weren't*. The existence of conflict doesn't negate God's overarching presence; it highlights humanity's persistent struggle to live up to God's design and the need for continual effort to 'keep the unity of the Spirit.' It suggests human failing, not divine inadequacy.
Paul lists 'apostles, prophets, evangelists, shepherds, and teachers' as gifts. Are these roles still relevant today, or were they just for the early church?
This is a debated question, with different interpretations within Christianity. Some understand 'apostles' and 'prophets' as foundational roles specific to the early church's establishment, having ceased after the completion of the New Testament canon. They might argue that the foundational work of apostles (like Paul, who saw Jesus directly) and prophets (who received direct revelation) is no longer necessary in the same way. Other traditions believe these roles, or at least the spiritual functions they represent, continue in some form throughout church history, perhaps expressed through church planters, missionaries, or those with a unique ability to speak God's truth into current contexts. 'Evangelists, shepherds, and teachers' are more widely accepted as continuing roles, evident in missionaries, pastors, and Bible instructors today. The key, regardless of interpretation, is that Christ gives diverse gifts for the building up of the community, whether the specific titles are used or not.
Paul says Christ 'descended into the lower parts of the earth.' What exactly does that mean? Is he talking about hell, or something else entirely?
This phrase has been interpreted in various ways. One common understanding is that 'the lower parts of the earth' refers to Christ's burial, emphasizing his full humanity and death, going into the grave. Another view, prevalent in some ancient Christian traditions, interprets it as Christ's descent into Hades (the realm of the dead or 'hell' in a broader sense) to proclaim his victory over death and liberate certain captives, as suggested by some interpretations of 1 Peter 3:19. A less common interpretation sees 'the lower parts of the earth' metaphorically as simply meaning the earthly realm where Christ lived and died, contrasting it with his ascent to the heavens. The exact theological implications are complex and debated, but the core idea Paul is conveying is Christ's comprehensive victory, from the lowest point of death to the highest point of ascension, giving him ultimate authority to distribute gifts.
The 'Seven Ones' and Ancient Creeds
Paul's list of 'one body, one Spirit, one hope, one Lord, one faith, one baptism, one God and Father' (Ephesians 4:4-6) has a rhythmic, almost liturgical quality. Scholars often refer to this as an early credal statement. In the ancient world, short, memorable summaries of belief (creeds) were essential for new converts, especially in a diverse, polytheistic environment like Ephesus. These statements served to define who 'we' are, distinguishing the Christian community from other groups and reinforcing their shared identity. This structure would have been particularly effective for oral transmission and memorization, helping to solidify the core tenets of their faith amidst competing philosophies.
The fact that Paul grounds his call for practical unity in these theological 'ones' demonstrates a consistent pattern in his letters: theology always precedes ethics. What you believe about God, Christ, and the Spirit directly impacts how you live and interact with others. This isn't just a list of beliefs; it's the foundational bedrock upon which all communal behavior is built. It shows that unity isn't just a nice idea; it's a logical outflow of their shared spiritual reality.
The Meaning of 'Perfection' (Katartismos)
The Greek word 'katartismos,' translated as 'perfecting' in verse 12, is a rich term. It was used in various contexts in the ancient world. For instance, it could refer to setting a broken bone back into place, mending torn fishing nets, or equipping a ship for a voyage. In each case, the core idea is to bring something into its proper, functional, and complete state. It's not about achieving sinless perfection, but about being thoroughly equipped and restored for a specific purpose.
When Paul says the gifts are for 'the perfecting of the saints,' he means they are for equipping believers to be fully functional, mature, and prepared for their role within the 'body of Christ.' It implies a process of ongoing restoration and preparation, much like an athlete being trained and equipped for a competition, or a soldier being readied for battle. This suggests that spiritual gifts are not primarily for personal enrichment, but for the collective health and effectiveness of the entire community in carrying out its mission.