concerning the unity of the Spirit, he returns to the walk, this time speaking

negatively -- not as Gentiles, in the vanity of their mind.  This again is

followed by teaching concerning the new man.  It will be more apparent if set

out thus:

A

4:1,2. The walk, positively.

Humility of mind.

B

4:3-16. The One Body.

A

4:17-19. The walk, negatively.

Vanity of mind.

B

4:20-32. The New Man.

This division of the subject brings to light an important truth.  By

omitting the parenthesis of 3:2-13 we realize that the great prayer of 3:14-21

arises directly out of the fact that the Church of the One Body is the Temple of

the Lord.  The apostle's `I therefore' of 4:1 links the One Body on to the

Temple, indicating that the Body aspect is the outward (and perhaps only

temporal) manifestation of the real and lasting Temple character.

Now, we see further by the analysis of chapter 4, that the One Body is

also a reflection of the New Man.  This is confirmed by a reference back to

chapter 2:15, `For to make (create) in Himself of twain one new man'.  No

doctrine of Scripture is isolated.  All is part of the great purpose of the

ages.  While we must ever seek rightly to divide the Word of truth, we must

remember that, within the dispensational section to which we belong, our faith

is one, our hope is one, our Lord is one.

The walk of the believer appears to be presented as having a threefold

relationship in the opening exhortation:

Worthy of calling.

To Walk

With all lowliness, etc.

Endeavouring to keep the unity, etc.

Let us consider this order.  Is it possible to

reverse it without involving ourselves in trouble and disappointment?  Let us

see.  Suppose we attempt to keep the unity of the Spirit without the necessary

humility, forbearance and long-suffering!.  The result will be sectarian

harshness, the puffing up of some few stronger minds and the crushing of the

weak.  How shall the graces of humility, meekness, forbearance and long-

suffering be encouraged?  We are driven to the inspired order; these qualities

will thrive and grow as we seek to walk worthy of our calling.  As we realize

the marvellous grace that has been manifested to ourselves, so we shall in our

turn be the better able to manifest that grace to others.  We assume that all

our readers know that the word `vocation' of Ephesians 4:1 is simply the word

`calling'.  The calling of believers during the Acts differed in many essentials

from that of the prison ministry of Paul.  In one sense, at least, it would be

the same, and we may take to ourselves the words of 1 Corinthians 1:26-29:

`For ye see your calling, brethren, how that not many wise men after the

flesh, not many mighty, not many noble, are called: but God hath chosen

the foolish things of the world to confound the wise; and God hath chosen

the weak things of the world to confound the things which are mighty; and

base things of the world, and things which are despised, hath God chosen,