Each member of this unity helps to explain its corresponding member. The `One Body' is balanced not only by

`One God', but `One God and Father'. Turning back to chapter 2 we find that the `One Body' as a whole has been

reconciled to God, and that `the both' by one Spirit have access to the FATHER.

The `One Hope', is echoed by the `One Faith'. The risen and ascended `Lord' stands central. He it is from

Whom the whole Body derives nourishment and receives direction. The `One Spirit' is echoed by `One Baptism'.

Those readers who have not realized the necessity of leaving behind the instructions concerning practice that

pertain to previous dispensations will probably find cause for objection here. First of all, the parallelism leaves us

with no alternative but to believe that that baptism which is the echo of the one Spirit will be baptism of the Spirit

and not of water.

Secondly, if we agree that the baptism here is that of the Spirit, we are obliged to admit further that there is no

room in this unity for the baptism in water, for the statement is that there is ONE baptism. If one baptism may mean

two, one God may mean two. There may be two or more bodies or Spirits, and the Church of the One Body may

entertain any number of hopes. The reader must not misunderstand this usage of the term `baptism of the Spirit'. It

has no reference to `gifts' or `Pentecost', but refers to the vital union of the believer with the death, resurrection and

ascension of the Lord.

This seven-fold unity forbids addition or subtraction. And the member of the One Body who seeks to walk

worthy will leave results with God.

Ecclesiastical practice involves ministry: the next item, therefore, of Ephesians 4 deals with this. One of the

phases of the subject which is often omitted or blurred is that Christ has not only risen but ASCENDED. The Church

of the One Body is essentially the Church of the ascended Christ. When Christ ascended up `far above all heavens',

He gave the following gifts:



APOSTLES

 Inspired, and a foundation (2:20).

PROPHETS

EVANGELISTS  Gifts succeeding to

PASTORS AND  that of Apostles

TEACHERS

and Prophets.

The apostles Peter, James, John and the rest were NOT given by the ascended Christ; they were appointed during

His earthly ministry. Matthew 10 will supply their names. Paul, by his own testimony in 1 Corinthians 15:1-8, was

not one of the `twelve': he was an apostle of the new order. The apostles and prophets of this new order were a

foundation ministry: `And are built upon the foundation of the apostles and prophets' (Eph. 2:20). They had no

similar successors. All subsequent apostles and prophets are false and frauds. Their true successors are evangelists

and teachers.

This we have confirmed in 2 Timothy. There the apostle, drawing near to the end of his course, gives his last

message to Timothy, bidding him `do the work of an EVANGELIST, make full proof of thy ministry' (4:5). Timothy

further is told:

`The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall

be able to TEACH others also' (2 Tim. 2:2).

The work of the apostles and prophets was for the perfecting of the saints. `Perfecting' here means `mending' or

`adjusting', and the setting aside of Israel demanded an inspired explanation. This was given. The evangelists and

teachers are for the `edifying of the Body of Christ'. There are no class distinctions, however, in this Church. The