Ephesians 4:11-17

Ephesians 4:14-16

Outline of Ephesians:
Part One: The Position of the Christian (1:1-3:21)
Praise for Redemption 1:1-14
Salutation from Paul 1:1-2
Chosen by the Father 1:3-6
Redeemed by the Son 1:7-12
Sealed by the Spirit 1:13-14
Prayer for Revelation 1:15-23
Position of the Christian 2:1-3:13
The Christian's Position Individually 2:1-10
Old Condition: Dead to God 2:1-3
New Condition: Alive to God 2:4-10
The Christian's Position Corporately 2:11-3:13
Reconciliation of Jews and Gentiles 2:11-22
Revelation of the Mystery of the Church 3:1-13
Prayer for Realization 3:14-21
Part Two: The Practice of the Christian (4:1-6:24)
Unity in the Church 4:1-6
Exhortation to Unity 4:1-3
Explanation of Unity 4:4-6
Means for Unity: The Gifts 4:7-11
Purpose of the Gifts 4:12-16
Holiness in Life 4:17-5:21
Put Off the Old Man 4:17-22
Put On the New Man 4:23-29
Grieve Not the Holy Spirit 4:30-5:2
Walk as Children of Light 5:13-17
Be Filled with the Spirit 5:18-21
Responsibilities in the Home and at Work 5:22-6:9
Wives: Submit to Your Husbands 5:22-24
Husbands: Love Your Wives 5:25-33
Children: Obey Your Parents 6:1-4
Service on the Job 6:5-9
Conduct in the Conflict 6:10-24
Put On the Armor of God 6:10-17
Pray for Boldness 6:18-20
Conclusion 6:21-24

(Wilkinson 403).

Historical Background of the Book of Ephesians
The Epistle to the Ephesians was most almost undoubtedly authored by the Apostle Paul. Paul's authorship is self-proclaimed, and the letter aligns with his doctrine and writing style. The letter, along with several other epistles (a.k.a. Prison Epistles), was likely written while Paul was imprisoned. There is evidence of this according to references in verses 3:1, 4:1, and 6:20 (prisoner of Christ, prisoner of Christ, ambassador in chains). Historically, the references to Paul's imprisonment date the letter around AD 60-62 (conservatively).
Ephesians was written to a group of Christians residing and working in Ephesus (Best 11). These Christians may or may not have been chronologically young in the faith, but they were weak in doctrine, and spiritually immature. They had not yet understood or embraced their position in Christ as His redeemed Body. Paul's instructions would have been well headed by the Ephesian Christians. Paul may have spent up to three years at Ephesus prior to writing this epistle, according to Acts 19:8-10 and 20:31-32 (two years, period of three years). Some experts point out that Ephesians was most likely a Cyclical letter, or a letter that would have been copied and distributed to the entire area surrounding Ephesus (Barton xviii). This would not have nullified Paul's exhortations specifically to Ephesus. Initially, the letter may have been delivered by a Christian named Tychicus (Walvoord 613).
The target of Paul's epistle, Ephesus, was in great need of spiritual instruction. Ephesus was deeply ingrained in mysticism, and considered a religious capital. A temple was devoted to the worship of the goddess Diana (Greene ix). Diana was goddess of hunting, maternity, and many feminine traits. Ephesian living would have been saturated by the rituals and tourism associated with Diana. Worship of the god Artemis was just as common; a 150 foot high image of Artemis was believed to have descended from heaven (Acts 19). Worship of other pagan Gods and the wiles of magic were also prevalent (Tidball 206). Paul's intent through writing the epistle to the Ephesians was to renew and enrich the love of the Ephesians for Christ and for each other.
Contextual Analysis of Ephesians:
The passage to be studied falls near the center of the book of Ephesians. Although verses 14-16 have been identified (correctly) as exhortations toward spiritual growth unto maturity and endurance/steadfastness, the context is more specifically an explanation of the importance of Spiritual gifts, and yet more narrowly the teaching gifts. Verses 14-16 are an explanation of what should be, as well as an illustration of what can be if the teaching gifts are used to edify the church. Thus 14-16 can be considered a conclusion and a results description for the explanation and exhortations of 7-13. More importantly, 14-16 is an expounded complement to the result already listed in 13: The unity of the faith (in one Body).
Ephesians has been divided by numerous commentators into two major sections: the first being the explanation of doctrine, and the second being “useful” or direct application. This would be an oversimplification, or an unjust understatement of Paul's argument in the book of Ephesians. This division devalues 1-3 as “non pragmatic”.

1-3
Doctrine / Theology
4-6
Practical (useful) Applications

Although the second half is comprised of a more imperative nature, the first half includes the indicatives that are foundational to the second half. Thus, both halves of the book are directly pragmatic in nature, although the first half applies more directly to the understanding of God, the understanding of the new man and the Church, and a spiritual relationship, while the second half applies to the external actions, interpersonal relationships, and the effectual result of a correct understanding. In essence, Paul invests adequate time in building the case before making the plea.
Exposition and Explanation:
Educational Ministry Implications in Ephesians 4:14-16 (4:11-16)

“And He gave some as apostles, and some as prophets, and some as evangelists,
and some as pastors, and teachers, for the equipping of the saints for the work
of service, to the building up of the body of Christ; until we all attain to the
unity of the faith, and of the knowledge of the Son of God, to a mature man, to
the measure of the stature which belongs to the fullness of Christ” (NASB
Ephesians 4:11-13).

Paul, in addressing either the church at Ephesus or the Christians in the Ephesian and surrounding areas, is concerned with the divisive spirit that has been reported to him. He is excited to make clear what had been only mystery- the work that God had done to make Gentiles fellow heirs of His Promise. This unity and fitting together become common themes for Paul, both in relation to the joining of the Jews with the Gentiles in the church and in the use of gifts, where God has provided the needs of the whole through the gifts of individuals. When Paul then addresses the form and function of the Church as a body, comprised of stronger and weaker members, or limbs, he feels it is necessary to clarify the manner in which the more knowledgeable should bring along the less enlightened. God has, through the distribution of spiritual, or grace gifts, and through beautiful variation in the histories and conversion stories of different Christians, prepared every individual for His work in assorted and equally important ways. Paul names several categories younger Christians might erroneously consider “more powerful,” or “more important to God” prior to Paul's explanation of the Christian body illustration. These positions are, plainly not by chance, all roles of educators. Even in the first century, educators were almost by default leaders.
Christ prepared and gave to the Church body apostles, prophets, evangelists, and pastor-teachers. Paul states this as if, in his physical body analogy, Christ gave eyes, ears, nose, shoulders, and so on. These were all given for the equipping, or preparation of the saints (all Christians). Equipping is an educational term carrying an understanding of preparation and practice; “to bring to completion by training and restoration” (Barton 83). This preparation is for a specific work of service- the edification of the body of Christ. This purpose is to be carried out until the point of completion, when “we all attain to the unity of the faith,” and we all possess a full knowledge of the Son of God, and every Christian is considered a “mature man”. Unity of faith [is] a unity of belief in Christ... this belief relates intrinsically to our knowledge of Him” (Barton 84). This knowledge reestablishes the importance of the educational roles mentioned previously. Surely, these are lofty aspirations- “we all attain”. The point is clear that the work is never done.
Ephesians 4:14, “As a result, we are no longer to be children,” (NASB).
Paul begins with a clause declaring the dependency (in logical progression) of what is about to be stated upon what already has. This clause brings with it a sense of product, or outcome, and indicates that the giving of gifts, the provision of roles, and the building up of the Body (4:11-13) enable the cessation of the childlike state in 4:14. The word Paul employs for “children” indicates a matter of ignorance, or inexperience, not youth (Hoehner 560). This reaffirms that the original readers (and Paul as the self-inclusive author) were in an immature spiritual state prior to properly employing the educational and edificational gifts.
Ephesians 4:14, “...tossed here and there by waves,” (NASB).
This phrase is an illustration of the susceptibility to defer in action from the prescribed manner of Godliness. The example of being tossed about by waves is a reference to being on an unstable craft at sea, and having no footing or anchor, or solid ground as a frame of reference ~ storm tossed. This defines the need in the original readers for solid doctrinal education as a cemented foundation.
“...and carried about by every wind of doctrine,” (NASB).
Again referencing the unstable spiritual qualities in the readers, Paul uses the metaphor of a leaf or other object blowing in the wind. The wind may cause an object to flutter in several directions, not at the objects will, but at the whim of the wind. The object, here being the original readers, has no mooring to help maintain progress in a specific direction, so it (they) is (are) moved by every wind, with no parameters for selecting the winds to travel upon.
“...by the trickery of men, by craftiness in deceitful scheming;” (NASB).
Earnest Best indicates that the craftiness and deceit are not attributed to the Devil, but “unscrupulous” human efforts with the intent to lead astray (Best “A Shorter...” 207). A third reference to the absence of doctrinal foundation, the trickery of men and deceitful scheming are enticements to stray from the Godly path intended. Once again, as spiritual children there are no parameters provided for the filtration of teachings, so the trickery of men may be ingested as truth.
Ephesians 4:15, “...but speaking the truth in love,” (NASB).
In direct contrast to the trickery and deceitfulness mentioned only prior, Paul exhorts the proclamation of Truth. Through the educational proclamation of the truth (here being the scriptures, the gospel of Jesus Christ's work, and the teachings of Christ) the readers can attain steadfastness and successfully resist the three illustrations of instability listed in 14. Paul's reminder is that these truths must be presented in love, or spoken with gentleness, in the context of compassionate and caring relationship, and out of the motivation of concern for the well being of the spiritually immature. In love may also be a reference to the content of the truth- the message of Christ's salvation.
“...we are to grow up in all aspects,” (NASB).
Paul encourages spiritual maturity. He again uses the building-up analogy from verses 11-13, placing the procedure upon a continuum, or a process (time-consuming) scale. This is a growing up in spiritual understanding and practice, in all aspects of the Christian experience. A maturing in all relationships- with God and man. The phrase “grow up” is a continuation of Paul's child-to-adult metaphor (here meaning developed in understanding and application, not advanced in years).
“...into Him who is the Head, even Christ,” (NASB).
The process is facilitated by Christ as the means to grow up. The growing-up is initially enabled by the redeeming work and continuing sanctification in Christ. The goal of the process is Christ likeness (to live in Him). And the motivation for the spiritual development is the new condition of the individual in Christ and the church as the Body of Christ. This is also a statement of Christ's supremacy, in the ordination of the Messiah figure as the Head of this new Body analogy- the leader of the Church- making the Messiah more than merely a redeemer of Jews.
Ephesians 4:16, “...from whom the whole body,” (NASB).
As mentioned previously, Christ is the source for this progress- the enabler. The Body is His church, each believer being one component (a limb) and Christ is the head, or the directive role in the analogy.
“...being fitted and held together by what every joint supplies,” (NASB).
Every component of the body (church) is fully necessary. This joint analogy is the description of interdependence in the church, and also ascribes importance to the variation of gifts and abilities within and between believers.
“...according to the proper working of each individual part,” (NASB).
This body can only function as well as the sum of its parts. If one element is sick or functioning improperly, the cohesiveness of the entire body may suffer. Specifically, the growth and maturation of the church will be hindered by the ineffectiveness of certain parts.
“...causes the growth of the body,” (NASB).
A continuation of Paul's lesson in attaining spiritual growth unto maturity, only being illustrated in his body analogy. This is a repeated theme- see also Colossians 1:18.
“...for the building up of itself in love” (NASB).
The use of the terms building up may be a reference to a physical structure, such as the living stones element of 1 Peter 2. Each block adds to the strength of the final structure, being fitted together by Christ. Barton clarifies this building-up as increased faith and spiritual strength (Barton 87). The self edification of, or the building up of the body, is the final goal in Paul's explanation of the processes of spiritual education and edification. The completeness here references the functioning state the healthy body can achieve.
Because God has installed this system of spiritual education, and in so doing made spiritual maturation feasible, Paul calls Christians to cease from existing as spiritual children. Children (in their lack of experience) are easily deceived, swayed every which way by that which may please the senses. With God's educators fulfilling their roles, all Christians are actually commanded to progress toward maturity, speaking the truth in love. The purpose of this commanded learning is, non-coincidentally, identical to the point of the teaching mentioned earlier- the building up of the body, in love.
Possible implications and applications to the educational ministry of a local church:
Paul, in his inspired writings, declares that educators have been give to the church. He does not indicate that all of the categories mentioned exist in every individual congregation but it is evident that the church as a whole includes many types of intelligible and able Christians with a capacity to teach. This leaves no church with an excuse- if education is not taking place within the church (not specifically in a church building, but between its members) there can be no excuse, because God has already installed His system and provided capable teachers.
This passage specifies the goal of spiritual education- the building up of the body of Christ. As a result of this being accomplished, the entire body will mature toward Christ likeness in spiritual maturity and love. The body will also gain a better understanding of Christ's person and work.
Paul never indicates any required methodology, but he does, as previously mentioned, indicate the goals of education within the church. Should not every church congregation design their purpose statements in accord with those provided by the Holy Spirit here? Paul does not indicate the setting of this education, but he samples who might be doing the primary teaching- those roles mentioned in verse 11. This list may not be comprehensive, but it is an excellent place to start. Paul does not indicate what is taught, but he lists the results of the application of the material. Thus we may as Christian educators work backwards to discern our curriculum. If Paul says our students are to become more knowledgeable in the person and character and work of Christ, we may find it helpful to teach concerning Christ's person and character and work. If our students are to become more loving, let us teach concerning love, perhaps with Christ's example.
Paul never indicates who is to be taught by whom except in stating that the entire body is called to learn and grow towards unity, thus our edifying education must be to the entire body. All Christians are called to learn, and thus all Christians are commanded to take part in the process of Christian education.
Personal Implications:
I am especially encouraged and challenged personally because the occupation I feel God has called me to pursue is listed in the roles of primary educators. Thus I am called to fulfill the educational work of the unification of the body. To teach these things, I feel I must be more adept in them myself. Thus I fulfill the role of learner and teacher, even presently. I am encouraged by the lack of restriction on the context of education. I feel more adequate in education in various situations rather than behind a pulpit alone.
I am especially encouraged in Paul's provision of content for Christian education- I am spurred on to learn in the same areas we are to teach each other. I love the body of Christ, so how can I not encourage that same body toward unity? I love Christ my savior and friend, so how can I not express the beauty of His person to all those I meet? Quite plainly, Paul has described Christian education on a manner that makes it both easy and exciting. All involved are blessed, and Christ is honored throughout the process by all parties!

Works Cited

Barton, Bruce et al. Life Application Bible Commentary on Ephesians. Wheaton: Tyndale House, 1996.
Best, Earnest. Ephesians. England: JSOT, 1993.
Best, Earnest. Ephesians: A Shorter Commentary. New York: T&T Clark, 2003.
Greene, Oliver. Commentary on Ephesians. Greenville: The Gospel Hour, 1963.
Hoehner, Harold W. Ephesians: An Exegetical Commentary. Grand Rapids: Baker, 2002.
Tidball, Derek. Illustrated Survey of the Bible. Minneapolis: Bethany House, 1985.
Walvoord, John F. The Bible Knowledge Commentary. U.S.A.: Chariot Victor, 1983.
Wilkinson, Bruce and Kenneth Boa. Talk Thru the Bible. Nashville: Thomas Nelson, 1983.