Efésios 4:13

Till we all come. — The marginal rendering is correct: till we all arrive at the unity of the faith. The “one faith” has been spoken of above; the full grasp of that faith by each and all is the first object of all the ministries of the Church, since by it both the individual perfection and the corporate unity begin to be secured. Such faith always goes on to knowledge, that is (as in Efésios 1:17) “full knowledge” of Him in whom we have believed. So in 2 Pedro 1:17, “Add to your faith virtue” (that is, energy in well-doing), “and to virtue knowledge.” This knowledge (see Efésios 3:17) is gained mainly through the love in which faith is made perfect.

Of the Son of God. — These words should be connected with the word “faith” (as in Gálatas 2:20) as well as “knowledge.” They are probably to be considered as a distinctive phrase, designating our Lord especially as glorified and exalted to the right hand of the Father in “the glory which he had with the Father before the world was.” So in Romanos 1:4, He is “declared to be the Son of God by the Resurrection;” and in Hebreus 4:14, “Jesus the Son of God” is “the High Priest ascended into the heavens.” Compare also our Lord’s declaration that “if any man speaks against the Son of Man it shall be forgiven him” (Mateus 12:32) with the declaration of the certain vengeance on him who “treads under foot the Son of God” (Hebreus 10:29). Note again, in St. John’s First Epistle, the constant reference to the belief in and confession of Jesus as “the Son of God” as the one thing needful (Efésios 4:15; Efésios 5:5; Efésios 5:10; Efésios 5:20). For on the belief not only of what He was on earth, but of what He is in heaven, all distinctive Christianity depends. If He is only “Son of Man” He cannot be the universal Saviour.

Unto a perfect (that is, full-grown) man, unto the measure of the stature of the fulness of Christ. — In these words are described the second great object of the ministries of the Church — not only the production of faith and knowledge of the Son of God, but the formation of Christ in the soul, as “dwelling in the heart through faith.” This image of Christ in “fullness” is the absolutely perfect humanity, showing forth the image of God. Each can partake of it only up to “the measure” which God gives him. (See Efésios 4:7.) When he so partakes of it to the utmost, he is “full-grown” (relatively, not absolutely, perfect) up to the spiritual “stature” assigned to him, although (as in the body) that stature may vary in different persons, and in none can perfectly attain to the whole “fulness” of Christ. The rendering, “stature” is preferable to age, as suiting better the context, though both are fully admissible under New Testament usage. On the word “fulness,” see Note to Efésios 1:23.