From whom the whole body being fitly joined together and knit together by that which every joint supplies, according to the effectual working in the measure of every part, makes increase of the body unto the edifying of itself in love.
All Commentaries on Ephesians 4:16 Go To Ephesians 4
John Chrysostom
AD 407
Fitly framed and knit together.
That is, having great care bestowed upon it; for the body must not be put together anyhow, but with exceeding art and nicety, since if it gets out of place, it is no longer. So that each must not only be united to the body, but also occupy his proper place, since if you shall go beyond this, you are not united to it, neither do you receive the Spirit. Do you not see, that in those dislocations of the bones which take place in any accident, when a bone gets out of its proper place and occupies that of another, how it injures the whole body, and oftentimes will produce death? So that sometimes it will be found to be no longer worth preserving. For many in many cases will cut it off, and leave a void in its place; because everywhere what is in excess is an evil. And so again with the elements, if they lose their proper proportion and be in excess, they impair the whole system. This is the meaning of the being fitly framed and knit together. Consider then of how vast importance it is, that each should remain in his own proper place, and not encroach on another which in nowise appertains to him. You put the members together, He supplies them from above. For as there are in the body such recipient organs, as we have seen, so is it also with the Spirit, the whole root or source being from above. For example, the heart is the recipient of the breath, the liver of the blood, the spleen of the bile, and the other organs, some of one thing, others of another, but all these have their source from the brain. So also has God done, highly honoring man, and being unwilling to be far from him, He has made Himself indeed the source of his dependence, and has constituted them fellow-workers with Himself; and some He has appointed to one office, and others to another. For example, the Apostle is the most vital vessel of the whole body, receiving everything from Him; so that He makes eternal life to run through them to all, as through veins and arteries, I mean through their discourse. The Prophet foretells things to come, while He alone orders the same; You put the members together, but He supplies them with life, For the perfecting of the saints, for the work of the ministry. Love builds up, and makes men cleave one to another, and be fastened and fitted together.
Moral. If therefore we desire to have the benefit of that Spirit which is from the Head, let us cleave one to another. For there are two kinds of separation from the body of the Church; the one, when we wax cold in love, the other, when we dare commit things unworthy of our belonging to that body; for in either way we cut ourselves off from the fullness of Christ. But if we are appointed to build up others also, what shall not be done to them who are first to make division? Nothing will so avail to divide the Church as love of power. Nothing so provokes God's anger as the division of the Church. Yea, though we have achieved ten thousand glorious acts, yet shall we, if we cut to pieces the fullness of the Church, suffer punishment no less sore than they who mangled His body. For that indeed was brought to pass for the benefit of the world, even though it was done with no such intention; whereas this produces no advantage in any case, but the injury is excessive. These remarks I am addressing not to the governors only, but also to the governed. Now a certain holy man said what might seem to be a bold thing; yet, nevertheless, he spoke it out. What then is this? He said, that not even the blood of martyrdom can wash out this sin. For tell me for what do you suffer as a martyr? Is it not for the glory of Christ? Thou then that yieldest up your life for Christ's sake, how do you lay waste the Church, for whose sake Christ yielded up His life? Hear what Paul says, I am not meet to be called an Apostle 1 Corinthians 15:9, because I persecuted the Church of God and made havoc of it. Galatians 1:13 This injury is not less than that received at the hands of enemies, nay, it is far greater. For that indeed renders her even more glorious, whereas this, when she is warred upon by her own children, disgraces her even before her enemies. Because it seems to them a great mark of hypocrisy, that those who have been born in her, and nurtured in her bosom, and have learned perfectly her secrets, that these should of a sudden change, and do her enemies' work.
I mean these remarks for those who give themselves up indiscriminately to the men who are dividing the Church. For if on the one hand those men have doctrines also contrary to ours, then on that account further it is not right to mix with them: if, on the other hand, they hold the same opinions, the reason for not mixing with them is greater still. And why so? Because then the disease is from lust of authority. Do you not know what was the fate of Korah, Dathan, and Abiram? Numbers 16:1-35 Of them only did I say? Was it not also of them that were with them? What will you say? Shall it be said, Their faith is the same, they are orthodox as well as we? If so, why then are they not with us? There is one Lord, one faith, one baptism. If their cause is right, then is ours wrong; if ours is right, then is theirs wrong. Children, says he, tossed to and fro, and carried about with every wind. Tell me, do you think this is enough, to say that they are orthodox? Is then the ordination of clergy past and done away? And what is the advantage of other things, if this be not strictly observed? For as we must needs contend for the faith; so must we for this also. For if it is lawful for any one, according to the phrase of them of old, to fill his hands, and to become a priest, let all approach to minister. In vain has this altar been raised, in vain the fullness of the Church, in vain the number of the priests. Let us take them away and destroy them. God forbid! you will say. You are doing these things, and do ye say, God forbid? How say ye, God forbid, when the very things are taking place? I speak and testify, not looking to my own interest, but to your salvation. But if any one be indifferent, he must see to it himself: if these things are a care to no one else, yet are they a care to me. I planted, says he, Apollos watered, but God gave the increase. 1 Corinthians 3:6 How shall we bear the ridicule of the Greeks? For if they reproach us on account of our heresies, what will they not say of these things? If they have the same doctrines, if the same mysteries, wherefore does a ruler in one Church invade another? See ye, say they, how all things among the Christians are full of vainglory? And there is an ambition among them, and hypocrisy. Strip them, say they, of their numbers, and they are nothing. Cut out the disease, the corrupt multitude. Would you have me tell what they say of our city, how they accuse us on the score of our easy compliances? Any one, say they, that chooses may find followers, and would never be at a loss for them. Oh, what a sneer is that, what a disgrace are these things! And yet the sneer is one thing, the disgrace is another. If any among us are convicted of deeds the most disgraceful, and are about to meet with some penalty, great is the alarm, great is the fear on all sides, lest he should start away, people say, and join the other side. Yea, let such an one start away ten thousand times, and let him join them. And I speak not only of those who have sinned, but if there be any one free from offense, and he has a mind to depart, let him depart. I am grieved indeed at it, and bewail and lament it, and am cut to the very heart, as though I were being deprived of one of my own limbs; and yet I am not so grieved, as to be compelled to do anything wrong through such fear as this. We have not lordship over your faith 2 Corinthians 1:24, beloved, nor command we these things as your lords and masters. We are appointed for the teaching of the word, not for power, nor for absolute authority. We hold the place of counselors to advise you. The counselor speaks his own sentiments, not forcing the hearer, but leaving him full master of his choice upon what is said; in this case alone is he blameable, if he fail to utter the things which present themselves. For this cause do we also say these things, these things do we assert, that it may not be in your power in that day to say, No one told us, no one gave us commandment, we were ignorant, we thought it was no sin at all. Therefore I assert and protest, that to make a schism in the Church is no less an evil than to fall into heresy. Tell me, suppose a subject of some king, though he did not join himself to another king, nor give himself to any other, yet should take and keep hold of his king's royal purple, and should tear it all from its clasp, and rend it into many shreds; would he suffer less punishment than those who join themselves to the service of another? And what, if withal he were to seize the king himself by the throat and slay him, and tear his body limb from limb, what punishment could he undergo, that should be equal to his deserts? Now if in doing this toward a king, his fellow-servant, he would be committing an act too great for any punishment to reach; of what hell shall not he be worthy who slays Christ, and plucks Him limb from limb? Of that one which is threatened? No, I think not, but of another far more dreadful.
Speak, you women, that are present—for this generally is a failing of women, — relate to them that are absent this similitude which I have made; startle them. If any think to grieve me and thus to have their revenge, let them be well aware that they do these things in vain. For if you wish to revenge yourself on me, I will give you a method by which you may take vengeance without injury to yourself; or rather without injury it is not possible to revenge yourself, but at all events with less injury. Buffet me, woman, spit upon me, when you meet me in the public way, and aim blows at me. Do you shudder at hearing this? When I bid you buffet me, do you shudder, and do you tear your Lord and Master and not shudder? Do you pluck asunder the limbs of your Lord and Master, and not tremble? The Church is our Father's house. There is one body, and one Spirit. But do you wish to revenge yourself on me? Yet stop at me. Why do you revenge yourself on Christ in my stead? Nay, rather, why kick against the nails? In no case indeed is revenge good and right, but to assault one when another has done the wrong is far worse. Is it I that wronged you? Why then inflict pain on Him who has not wronged you? This is the very extreme of madness. I speak not in irony what I am about to say, nor without purpose, but as I really think and as I feel. I would that every one of those who with you are exasperated against me, and who by this exasperation are injuring themselves, and departing elsewhere, would direct his blows at me in my very face, would strip me and scourge me, be his charge against me just or unjust, and let loose his wrath upon me, rather than that they should dare to commit what they now dare. If this were done, it were nothing; nothing, that a man who is a mere nothing and of no account whatever, should be so treated. And besides, I, the wronged and injured person, might call upon God, and He might forgive you your sins. Not because I have so great confidence; but because when he who has been wronged, entreats for him who has done the wrong, he gains great confidence. If one man sin against another, it is said, then shall they pray for him 1 Samuel 2:25; and if I were unable, I might seek for other holy men, and entreat them, and they might do it. But now whom shall we even entreat, when God is outraged by us?
Mark the consistency; for of those who belong to this Church, some never approach to communicate at all, or but once in the year, and then without purpose, and just as it may happen; others more regularly indeed, yet they too carelessly and without purpose, and while engaged in conversation, and trifling about nothing: while those who, forsooth, seem to be in earnest, these are the very persons who work this mischief. Yet surely, if it is for these things you are in earnest, it were better that you also were in the ranks of the indifferent; or rather it were better still, that neither they should be indifferent, nor you such as you are. I speak not of you that are present, but of those who are deserting from us. The act is adultery. And if you bear not to hear these things of them, neither should ye of us. There must be breach of the law either on the one side or the other. If then you have these suspicions concerning me, I am ready to retire from my office, and resign it to whomsoever ye may choose. Only let the Church be one. But if I have been lawfully made and consecrated, entreat those who have contrary to the law mounted the episcopal throne to resign it.
These things I have said, not as dictating to you, but only to secure and protect you. Since every one of you has come to age, and will have to give account of the things which he has done, I entreat you not to cast the whole matter on us, and consider yourselves to be irresponsible, that you may not go on fruitlessly deceiving yourselves, and at last bewail it. An account indeed we shall have to give of your souls; but it will be when we have been wanting on our part, when we fail to exhort, when we fail to admonish, when we fail to protest. But after these words, allow even me to say that I am pure from the blood of all men Acts 20:26; and that God will deliver my soul. Ezekiel 3:19-21 Say what you will, give a just cause why ye depart, and I will answer you. But no, you will not state it. Wherefore I entreat you, endeavor henceforward both to resist nobly and to bring back those who have seceded, that we may with one accord lift up thanksgiving to God; for to Him belongs the glory for ever and ever. Amen.
