John Calvin on Ephesians 4:16

16. From whom the whole body. All our increase should tend to exalt more highly the glory of Christ. This is now proved by the best possible reason. It is he who supplies all our wants, and without whose protection we cannot be safe. As the root conveys sap to the whole tree, so all the vigor which we possess must flow to us from Christ. There are three things here which deserve our attention. The first is what has now been stated. All the life or health which is diffused through the members flows from the head; so that the members occupy a subordinate rank. The second is, that, by the distribution made, the limited share of each renders the communication between all the members absolutely necessary. The third is, that, without mutual love, the health of the body cannot be maintained. Through the members, as canals, is conveyed from the head all that is necessary for the nourishment of the body. While this connection is upheld, the body is alive and healthy. Each member, too, has its own proper share, — according to the effectual working in the measure of every part.

Lastly, he shows that by love the church is edified, — to the edifying of itself in love. This means that no increase is advantageous, which does not bear a just proportion to the whole body. That man is mistaken who desires his own separate growth. If a leg or arm should grow to a prodigious size, or the mouth be more fully distended, would the undue enlargement of those parts be otherwise than injurious to the whole frame? In like manner, if we wish to be considered members of Christ, let no man be anything for himself, but let us all be whatever we are for the benefit of each other. This is accomplished by love; and where it does not reign, there is no “edification,” but an absolute scattering of the church.

Ephesians 4:17-19

17. This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind;

17. Hoc ergo dico et testificor in Domino, ne ambuletis amplius, quemadmodum et gentes reliquae ambulant,

18. Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:

18. In vanitate mentis suae, excaecatae in intelligentia, alienatae a vita Dei propter ignorantiam, quae in illis est, propter caecitatem cordis earum;

19. Who, being past feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness.

19. Quae postquam dolore tangi desierunt, seipsas tradiderunt lasciviae, ad perpetrandam omnem immunditiam cum aviditate.