Ephesians 4:7-12

CRITICAL AND EXPLANATORY NOTES

Ephesians 4:7. But unto every one of us is given grace.—The distributing Spirit (1 Corinthians 12:11) leaves no humblest member of the body of Christ without his endowment.

Ephesians 4:8. Wherefore He saith.—What follows is a quotation of Psalms 68:18 “with free alteration” (Meyer), adapting the return of the hero-king to his own city to that most magnificent of all triumphs—over Hades and Death—achieved by Him “who was dead and is alive for evermore.” “Being by the right hand of God exalted He hath poured forth this” abundance, as a conqueror scatters his largess.

Ephesians 4:9. Now that He ascended … that He might fill all things.—The exaltation, in His case, presupposed the humiliation. From the throne of the universe—“the glory which He had with the Father”—to the profoundest depths where any poor lost piece of humanity that is redeemable can be found, and thence again to the throne He relinquished. The same also.—Exalted, to be confidingly and adoringly loved; humbled, to be worshipped no less as “the Son of man who is in heaven.”

Ephesians 4:11. And He gave some to be, etc.—“Christ gave the persons, and the community gave to them the service” (Meyer). Apostles … prophets … evangelists.—We cannot accept the order as significant of rank. It would grace an angel to be the “evangelist” of such a salvation. As apostles they went forth “sent” by their Master to men in their need; as prophets they “spoke out” what He had taught them; as evangelists they were the messengers of good tidings. They were apostles that they might be evangelists (Matthew 10:5), “going about heralding” the kingdom and gathering men into it. Pastors and teachers.—Shepherds and instructors of those gathered together by men of another order. These are the true “bishops,” whatever “other name” they bear (1 Peter 5:1).

Ephesians 4:12. For the perfecting of the saints.—“Saints,” whilst a title of the highest honour, is often expressive of the ideal rather than the real life of those who bear it; the “perfecting” is the rendering into actual life of what is implied in the term of honour. For the work of the ministry.—R.V. “into the work.” If the end of all Christ’s gifts so far as “the saints” are concerned is their perfect equipment, so far as His messengers are concerned they go forth unto service first, honour afterwards. For the edifying of the body of Christ.—Practically the same as the foregoing, but with an ultimate reference to Christ. The double figure of a building and of a body is familiar to our own speech, as when we speak of “building up a strong frame.”

MAIN HOMILETICS OF THE PARAGRAPH.— Ephesians 4:7

The Gifts of Christ to His Church—

I. That each member of the Church possesses some gift from Christ.—“Unto every one of us is given grace according to the measure of the gift of Christ” (Ephesians 4:7). All are not alike talented, but each one has some gift of grace. Every gift is not from earth, but from heaven; not from man, but from Christ. Look not down, then, as swine to the acorns they find lying there, and never once up to the tree they come from. Look up; the very frame of our body bears that way. It is nature’s check to the body. “Graces are what a man is; but enumerate his gifts and you will know what he has. He is loving, he has eloquence, or medical skill, or legal knowledge, or the gift of acquiring languages, or that of healing. You have only to cut out his tongue, or to impair his memory, and the gift is gone. But you must destroy his very being, change him into another man, obliterate his identity, before he ceases to be a loving man. Therefore you may contemplate the gift separate from the man; you may admire it and despise him. But you cannot contemplate the grace separate from the man” (F. W. Robertson).

“If facts allure thee, think how BACON shined,
The wisest, brightest, meanest of mankind.”

Pope.

The humblest member of the Church of Christ is not without his gift. The grace of the gospel elevates and sanctifies all his powers and opportunities, and turns them into noblest uses.

II. That the gifts of Christ to His Church are distributed with the lavish generosity of a conquoror returning from the field of victory (Ephesians 4:8).—We have read of the profuse gifts of victorious warriors:—of Gonsalvo, the great Spanish captain, whose unselfish prodigality was proverbial. “Never stint your hand,” he was accustomed to say: “there is no way of enjoying one’s property like giving it away”;—of Alexander the Great, who on one occasion gave a blank draft to one of his generals with liberty to fill in any amount he chose. When the treasurer, surprised at the enormous sum inserted, asked his imperial master if there was not some mistake, he answered: “No; pay it, pay it: the man honours me by assuming the inexhaustible resources of my empire”;—of Belisarius, whose victories were always followed by liberal and extravagant largesses. “By the union of liberality and justice,” writes Gibbon, “he acquired the love of his soldiers, without alienating the affections of the people. The sick and wounded were relieved with medicines and money, and still more efficaciously by the healing visits and smiles of their commander. The loss of a weapon or a horse was instantly repaired, and each deed of valour was rewarded by the rich and honourable gifts of a bracelet or a collar, which were rendered more precious by the judgment of Belisarius. He was endeared to the husbandmen by the peace and plenty which they enjoyed under the shadow of his standard. Instead of being injured, the country was enriched by the march of the Roman armies; and such was the rigid discipline of their camp that not an apple was gathered from the tree, not a path could be traced in the fields of corn. Victory by sea and land attended his arms. He subdued Africa, Italy, and the adjacent islands, led away captives the successors of Genseric and Theodoric, filled Constantinople with the spoils of their palaces, and in the space of six years recovered half the provinces of the Western empire”;—and of Aurelian, whose triumphant entry into Rome after his victories in the East was the longest, most brilliant, and imposing of any recorded in the annals of the empire, and was signalised by rich donations to the army and the people; the Capitol and every other temple glittered with the offerings of his ostentatious piety, and the temple of the sun alone received above fifteen thousand pounds of gold. But who can measure the munificence of the ascended Saviour, the divine Conqueror, who, as the fruit of His unparalleled victory, has scattered His gifts among men, to enrich them for ever? He gives not grudgingly and sparingly, but after the measure of His own great nature. He gives not for display but for blessing, and His smallest gift out-values the most lavish donation of the richest earthly benefactor.

III. That the gifts of Christ qualify men for special work in His Church (Ephesians 4:11).—The “apostles, prophets, evangelists” linked Church to Church and served the entire body; the “pastors and teachers” had charge of local and congregational affairs. The apostles, with the prophets, were the founders of the Church. Their distinctive functions ceased when the foundation was laid and the deposit of revealed truth was complete. The evangelistic and pastoral callings remain; and out of them have sprung all the variety of Christian ministries since exercised. Evangelists, with apostles or missionaries, bring new souls to Christ and carry His message into new lands. Pastors and teachers follow in their train, tending the ingathered sheep, and labouring to make each flock that they shepherd, and every single man, perfect in Christ Jesus.

IV. That the gifts of Christ furnish the full moral equipment of the members of His Church (Ephesians 4:12).—Christ’s gifts of great and good men in every age have been bestowed for a thoroughly practical purpose—“the perfecting of the saints, the work of the ministry, the edifying of the body of Christ.” No one man has all the gifts requisite for the full development of the Church; but it is the privilege and honour of each worker to use his special gift for the general good. The combination of gifts, faithfully and diligently employed, effects the desired end. The Church must be built up, and this can be done only by the harmonious use of the gifts of Christ, not by mere human expedients. “We may have eloquent preaching, crowded churches, magnificent music, and all the superficial appearance of a great religious movement, whilst the vaunted revival is only a poor galvanised thing, a corpse twitching with a strange mimicry of life, but possessed of none of its vital energy and power.” Gifts are dangerous without the grace and wisdom to use them. Many a brilliant genius has gone down into oblivion by the reckless abuse of his gifts. Christ endows His people with gifts that they may use them for the increase and upbuilding of His Church, and they must be exercised in harmony with the rules and purpose of the divine Architect. “Except the Lord build the house, they labour in vain that build it.”

Lessons.—

1. Christ’s estimate of His Church is seen in the spiritual riches He has lavished upon it.

2. The gifts of each member of the Church are for the benefit of all.

3. The gifts of Christ to His Church are the offerings of a boundless love.

GERM NOTES ON THE VERSES

Ephesians 4:7. The Gospel according to Mark.—The writers of the four gospels completed their work not for the sake of making a literary reputation for themselves, or of adding to the literary masterpieces of the world, but for the spiritual benefit of the Christian Church. Christ our Lord sitting in the heavens, seeing exactly what was wanted in the apostolic Churches, and in the Church of all time, seeing what was wanted in the evangelists themselves if they were to supply the Church’s wants, measured out His gifts to the evangelists. Accordingly, to each evangelist He gave that special gift which was needed in order to do his particular work. What was the grace that was given to St. Mark? It has been said that St. Mark’s gospel has no special character, that it is the least original of the four, that it is insipid, that it might have been dispensed with without loss to the harmony of the evangelical narrative. Even St. Augustine has spoken of it as an epitome of St. Matthew; and his deservedly great authority has obtained a currency of this opinion in the Western Church. But in point of fact, although St. Mark has more in common with St. Matthew than with any other evangelist, he is far from being a mere epitomist of the first gospel. He narrates at least three independent incidents which St. Matthew does not notice. He has characteristics which are altogether his own.

I. St. Mark is remarkable for his great attention to subordinate details.—He supplies many particulars which evangelists who write more at length altogether omit. From him, for instance, we learn the name of Jairus, the ruler of the synagogue, and of Bartimæus, the blind man healed by our Lord. From him we learn how Simon of Cyrene was related to well-known Christians of the next generation—Alexander and Rufus. He it is who tells us that the woman of Canaan whose petition our Lord so indulgently received was a Syrophenician, and that our Lord was popularly spoken of as the carpenter. He is careful to point out more minutely than do others the scenes in which our Lord took part on four occasions. He describes particularly our Lord’s look. He notes the express affections of our Lord’s human soul, His love for the rich young man, His anger with the Pharisee, His pity for the leper, His groaning in spirit on two separate occasions. And here we have something more than a literary peculiarity—than a style of writing which corresponds to those pre-Raphaelite artists who render every leaf and every blade of grass with scrupulous accuracy. I say that we are here face to face with a moral and spiritual excellence which forms part of the special grace given to St. Mark. Close attention to details in any workman means a recognition of the sacredness of fact. Where details are lost sight of, or blurred over, in the attempt to produce a large, general, indistinct effect, there is always a risk of indifference to the realities of truth. The very least fact is sacred, whatever be its relative importance to other facts. But in a life like that of our Lord, everything is necessarily glowing with interest, however trivial it might appear to be in any other connection. This care for details is thus the expression of a great grace—reverence for truth, reverence for every fragment of truth that touched the human life of the Son of God.

II. St. Mark is remarkable for the absence of a clearly discernible purpose in his gospel, over and above that of furnishing a narrative of our Lord’s conflict with sin and evil during His life as man upon the earth. The three other evangelists have each of them a manifest purpose in writing of this kind. St. Matthew wishes to show to the Jews that our Lord is the Messiah of the Jewish prophecy. St. Luke would teach the Gentile Churches that He is the Redeemer whose saving power may be claimed through faith by the whole race of men. St. John is, throughout, bent upon showing that He speaks and acts while in the flesh as the eternal Word or Son of God, who has been made flesh and was dwelling among us. And it has been said that St. Mark’s narrative is an expansion of those words of Peter—that Jesus of Nazareth “went about doing good, and healing all that were oppressed of the devil, for God was with Him.” Probably this is true; but then these words describe not a purpose beyond the narrative, but the substance of the narrative itself. St. Mark simply records a sacred life as he had learned it from the lips of Peter, not for any purpose beyond the narrative itself; but whatever it might prove beyond itself, it was to a believing Christian unspeakably precious.

III. A few words in conclusion.—“Unto every one of us is given grace according to the measure of the gift of Christ.” As no two human souls exactly resemble each other, so no two souls are endowed in an exactly similar way. And for the difference of endowment let us be sure there is always a reason in the divine Mind, for each soul in every generation has its appointed work to do, without itself as within itself; and it is endowed with exactly the grace, whether of mind or heart, which will best enable it to do that particular work. Some may think that they have received little or nothing—some gift so small as to be scarcely appreciable. The probability is that they have not yet considered what God has done for them. They have spent their time in thinking of what He has withheld, instead of thinking of what He has given; of what they might have been, instead of what they are. Certainly the grace which our Lord gave to St. Paul when he wrote his great epistle to the Romans was immensely greater than that which He gave to Tertius, the poor amanuensis, who took it down from the apostle’s dictation, and who inserts a greeting from himself just at the end of the document. And yet Tertius, too, had his part in the work—a humble but a very real part, according to the measure of the gift of Christ. He did not say, “Because I am not the eye I am not of the body.” He made the most of the grace which was certainly his. And others may think, rightly or wrongly, that unto them very great graces have been given according to the gift of Christ, that they are the hands or the eyes of the holy body, the men who do its work, or the men who discern the truths which support its life. Well, if it be so, this is a reason, not for confident satisfaction, but for anxiety. Such gifts as these are edge tools; they may easily prove the ruin of their possessors. For all such gifts an account must one day most assuredly be rendered; and if self has appropriated that which belongs to God or to His Church, it cannot but entail misery on the possessor. If a man has wealth, or ability, or station; much more if he has cultivated intelligence and generous impulses; most of all if his heart has been fired by the love of God, and the unseen is to him a serious reality, and he has hopes and motives which really transcend the frontiers of the world of sense, then, assuredly, his safety lies in remembering that he is a trustee who will one day have to present his account at the great audit, when the eminence of his gifts will be the exact measure of his responsibility. Eighteen centuries have passed since St. Mark went to reign somewhere beneath his Master’s throne whose life he had described; but he has left us the result of his choicest gift—he has left us his gospel. What has it—what have the three gospels—hitherto done for each of us? It is recorded that John Butler, an excellent Church of England layman of the last generation, stated on his death-bed that on looking back on his life the one thing he most regretted was that he had not given more time to the careful study of the life of our Lord in the four evangelists. Probably he has not been alone in that regret; and if the truth were told, many of us would have to confess that we spend much more thought and time upon the daily papers, which describe the follies and errors of the world, than on the records of that life which was given for the world’s redemption. The festival of an evangelist ought to suggest a practical resolution that, so far as we are concerned, the grace which he received, according to the measure of the gift of Christ, shall not, please God, be lost. Ten minutes a day seriously spent on our knees, with the gospel in our hands, will do more to quicken faith, love, reverence, spiritual and moral insight and power, than we can easily think.—H. P. Liddon.

Ephesians 4:9. The contrasted Humiliation and Exaltation of Christ.

I. The circumstances of the Saviour’s depression from His original state.—We say that a person stoops, that he bends, that he sinks. Moral correspondencies to these actions are understood. They are condescensions. Immanuel is the name of our Saviour when born into our world and dwelling in it—God with us. A local residence is thus described. And we are informed of the degree which marks His coming down from heaven, of the manner in which He came into the world—He descended into the lower parts of the earth. What lowliness is this! Similar terms are employed in other portions of the inspired volume; by collating them with those of the text we shall most satisfactorily determine its sense.

1. The incarnation of Christ may be thus expressed.—To what did He not submit? By what was He not buffeted? What insult did not disfigure His brow? What shade did not cloud His countenance? What deep waters did not go over His soul? His was humanity in its severest pressures and humblest forms.

2. This form of language may denote the death of Christ.—It is the ordinary phrase of the Old Testament: “They shall go into the lower parts of the earth: Thou hast laid me in the lowest pit, in darkness, in the deeps.” Does it not seem strange that His soul should be commended hence who had often bound death to His bidding and summoned from the grave its prey? He is brought low to the dust of death. The erect figure is prostrated. The instinctive life is arrested. That mysterious frame—related to the infinite and the divine temple of all greatness, shrine of all sanctity—that “Holy Thing” sleeps in death.

3. This style may be intended to intimate that burial to which He yielded.—“Lest I become like them that go down into the pit.” “So must the Son of man be in the heart of the earth.” He has made His grave with the wicked, and with the rich in His death! He is put away into darkness. He is held of death in its gloomy chambers. He is as a victim and a prey. It is a prison-keep.

4. The separation of the Redeemer’s body and spirit may be described in these words.—We mark in this departure of His soul the simple requirement of death. It could not be retained. It descended into the lower parts of the earth. This is the reverse of resurrection and heavenward flight. It was humiliation. These are the gradations of His descent. These are the “lower parts of the earth” to which He declined. This is His coming forth from the Father! This is His coming down from heaven! This is His coming into the world! His measureless surrender of claims! His inconceivable renunciation of honours! Stooping to inferior and still inferior levels of ignominy! Plunging to deeper and still deeper abysses of shame!

II. The glory of His subsequent exaltation.—

1. It is in itself an absolute expression of love.

2. It justifies an expectation of surpassing benefits.

3. The act regulates and secures its own efficiency.

4. This act is to be regarded as of incomparable worth and excellence.—The mission of Christ contemplated the highest principles which can direct the divine conduct. He came to vindicate that character which to conceive aright is the happiness of all creatures—to uphold and avenge that law which cannot be infringed without an utter loss of good and overthrow of order—to atone for sin whose slight and impunity would have been the allowance of infinite mischiefs and evils—to bring in an everlasting righteousness adequate to the justification of the most guilty, and of the most multiplied objects who needed it—leaving it for ever proved that no rule nor sanction of God’s moral government can be violated without a necessary and meet resentment! His ascension was a radiant triumph. Scarcely is it more described than His resurrection. We catch but a few notes of the resounding acclaim, we mark but a few fleeces of the glory-cloud, we recognise but a few attendants of the angel-train. With that laconic force which characterises holy writ, it is simply recorded, “Who is gone into heaven.”

III. The reciprocal influence of these respective facts.—“The same” was He who bowed Himself to these indignities and who seized these rewards. And this identity is of the greatest value. Not only do we hail Him in His reinstatement in original dignities, but in the augmentation of His glories. Deity was never so beheld before. There is a combination and a form of the divine perfections entirely new. We repine that He is not here. We forget that it is expedient that He should go away. Heaven alone provides scope for His undertakings and channel for His influences. There must He abide until the restitution of all things. But nothing of His sympathy or His grace do we forego.—R. W. Hamilton.

Ephesians 4:9. The Ascension and its Results.

I. With respect to the new heavens and the new earth, what may we not infer from the ascension of Christ in full integrity of His nature above all heavens with respect to the conversion and transformation and ennobling of this material?—The nature and history of His person revealed the relations clearly between heaven and earth, between God and man, between the material and the spiritual. We cannot for a moment look upon the transformation and exaltation of Christ’s nature as an isolated fact dissociated from the restitution and exaltation of all things spoken of in His word. The nature with which He rose from the dead and ascended into heaven was the same nature in which He was crucified, though glorified and swallowed up of life. Must we not say, then, that the body which ascended in relation to the body which was crucified and laid in the grave may illustrate the relation of the present heavens and the new earth? And, in accordance with this idea, are there not every way most wonderful changes and transformations of which the ascension of Christ’s body seems to be the fulfilment and crown and also the firstfruits? The flower from its imprisoned bud, the insect from its grovelling form, light out of darkness, electricity from ponderable elements, the strange affinities of matter striving to break forth from their captivity, the unerring instincts of animal life held, as it were, in bondage—all seem to point with prophetic finger to a future deliverance and ennobled state and condition whilst meekly waiting, but with earnest expectation, with the whole creation for the deliverance and glorious liberty of the sons of God. The gospel therefore contains a gospel for nature as well as for man—the prediction of the day when the strife of elements shall cease, when the powers of darkness shall be swallowed up of life, when the lion shall lie down with the lamb, when the tares shall no longer grow with the wheat, when creation, now so weary, shall lift up her head and rejoice in the redemption for which she now groans and travails.

II. If we cannot dissociate the history of Jesus from the history of the earth, much less can it be dissociated from the history of mankind.—He is humanity, root and crown. Humanity exists nowhere else but in Him. No aggregate of men make humanity, nor can personality be ascribed to humanity except in Him. Individual men may have a personality, but humanity is only an idea except it exists in Him who is its root and crown; and it is in this sense that He is spoken of, and that He speaks of Himself as, the Son of man. In His ascension, therefore, which carries as a necessary presupposition all the facts of His history, mankind is delivered from its curse and from bondage. Identity of nature and reciprocity of choice now constitute the most intimate union and most blessed fellowship of which we are conscious, and it is the fair offshoot, the true type of that which is to be the highest, to which He is exalted above all heavens, from which height He has promised to gather together our common humanity. In such and for such a relation He is exalted to the throne of universal dominion as the Bridegroom of mankind, to be the Head over all things to His Church, which is His body, the fulness of Him which filleth all in all.

III. What may we not learn from the fact of Christ’s ascension—not merely with respect to the new heavens and the new earth, not merely with respect to mankind and its history, but with respect to the government and providence of earth? If all nature is gathered up and represented in human nature, and if all human nature is gathered up and represented in the Son of man, and if the Son of man resteth and sitteth upon the throne of universal dominion, then, my brethren, the conclusion is as direct as it is clear, that all things must be working together in the interests of His kingdom and of His Church, that all things have but one purpose and one end to which the whole creation moves. We may say with Herbert:

“For us the winds do blow,
The earth does rest, heavens move, and

fountains flow;

Nothing we see but means our good—

’Tis our delight or has our treasure.

The whole is either cupboard of our food

Or cabinet of pleasure.”

These lines contain as deep a philosophy as they do good poetry. “All things unto our flesh are kind in their descent and being.” As they descend to us they bless our lower nature, but as we follow them in their ascent they bless our minds. And in history are there not changes similar to and commensurate with those which we have seen in nature, and all subordinated to one end? Mighty nations and kingdoms have arisen and passed away, and passed away, we might add, in the greatness of their might. What strange development, as it has well been asked, is it that the power of the world should rise to a great height of glory, and, not able to sustain it, pass away? Because they knew not God—because they were prejudicial to the interests of man. The present state and prospects of the world are but the results of all its past history, of the action and reaction, the strife and ceaseless conflict, which have been going on from the first—the strife and ceaseless conflict between the spirit of man’s revolt in all the forms of will-worship and idolatrous power, and the returning spirit of allegiance towards God and His kingdom of life and love. On the one hand, therefore, we have a series of rapid and mighty developments of the very power which destroyed them when at the very height of their glory; on the other hand, we have the continuous and silent growth and expansion of the same ideas—all-conquering ideas and all-conquering beliefs personally embodied from the first in men confessing their allegiance to God.—Dr. Pulsford.

Ephesians 4:10. The Humiliation and Exaltation of Christ.

I. Christ’s humiliation.—Implied in the words, “He that descended.” These words bear the same sense with those in Psalms 139:15, and may be properly taken for Christ’s incarnation and conception in the womb of the Virgin—

1. Because other expositions may be shown to be unnatural, forced, or impertinent, and there is no other besides this assignable.
2. Since Paul here uses David’s words it is most probable he used them in David’s sense.
3. The words descending and ascending are so put together in the text that they seem to intend a summary of Christ’s whole transaction in man’s redemption, begun in His conception and consummated in His ascension.

II. Christ’s glorious advancement and exaltation.—“He ascended far above all heavens” to the most eminent place of dignity and glory in the highest heaven.

III. The qualification and state of Christ’s person in reference to both conditions.—He was the same, showing the unity of the two natures in the same person.

IV. The end of Christ’s ascension.—“That He might fill all things.” All things may refer—

1. To the Scripture prophecies and predictions.
2. To the Church as He might fill that with His gifts and graces.
3. To all things in the world. This latter interpretation preferred. He may be said to fill all things—
1. By the omnipresence of His nature and universal diffusion of His Godhead.
2. By the universal rule and government of all things committed to Him as Mediator upon His ascension.—South.

Ephesians 4:11. The Work of the Ministry.

I. It is evident that public teachers in the Church are to be a distinct order of men.—Christ has given some pastors and teachers. None has a right publicly to teach in the Church but those who are called, sent, authorised to the work in the gospel way. All Christians are to exhort, reprove, and comfort one another as there is occasion; but public teaching in the Church belongs peculiarly to some—to those who are given to be pastors and teachers.

II. Public teachers are here called Christ’s gifts.—“He gave some pastors and teachers.” The first apostles were commissioned immediately by Christ. They who were thus commissioned of Heaven to preach the gospel were authorised to ordain others. Christ gave pastors and teachers, not only to preach His gospel, but to train up and prepare holy men for the same work.

III. Ministers are to be men endued with gifts suitable to the work to which they are called.—As in the early days of the gospel public teachers were called to extraordinary services, so they were endued with extraordinary gifts; but these gifts were only for a season. As the business of a minister is to teach men the things which Christ has commanded in the Scriptures, so it is necessary he himself should be fully instructed in them. In the early days, as there were evangelists who went forth to preach the gospel where Christ had not been named, so there were pastors and teachers who had the immediate care of Churches already established.

IV. The great object of the ministry is the building up of the Church of Christ.—The ministry is intended for the improvement of saints, as well as for the conversion of sinners. The apostle mentions also the unity of the knowledge of Christ. We must not rest in attainments already made, but continually aspire to the character of a perfect man, to the measure of the stature of the fulness of Christ.—Lathrop.