Eph 4:7-12 | Barnes | STEP | Verse 7. But unto every one of us . Every Christian. Is given grace . The favour of God; meaning here, that God had bestowed upon each sincere Christian the means of living as he ought to do, and had in his gospel made ample provision that they might walk worthy of their vocation. What are the endowments thus given the apostle states in the following verses. The grace referred to here, most probably, means the gracious influences of the Holy Spirit , or his operations on the heart in connexion with the use of the means which God has appointed. According to the measure of the gift of Christ . Grace is bestowed upon all true Christians, and all have enough to enable them to live a life of holiness. Yet we are taught here, (1.) that it is a gift . It is bestowed on us. It is not what is originated by ourselves. (2.) It is by a certain measure . It is not unlisted, and without rule. There is a wise adaptation; an imparting it by a certain rule. The same grace is not given to all, but to all is given enough to enable them to live as they ought to live. (3.) That measure is the gift of Christ, or what is given in Christ. It comes through him. It is what he has purchased; what he has obtained by his merits. All have enough for the purposes for which God has called them into his kingdom; but there are not the same endowments conferred on all. Some have grace given them to qualify them for the ministry; some to be apostles; some to be martyrs; some to make them eminent as public benefactors. All this has been obtained by Christ; and one should not complain that another has more distinguished endowments than he has. ; . (a) "of the gift"

Ephesians 4:7-12

Verse 7. But unto every one of us. Every Christian.

Is given grace. The favour of God; meaning here, that God had bestowed upon each sincere Christian the means of living as he ought to do, and had in his gospel made ample provision that they might walk worthy of their vocation. What are the endowments thus given the apostle states in the following verses. The grace referred to here, most probably, means the gracious influences of the Holy Spirit, or his operations on the heart in connexion with the use of the means which God has appointed.

According to the measure of the gift of Christ. Grace is bestowed upon all true Christians, and all have enough to enable them to live a life of holiness. Yet we are taught here,

(1.) that it is a gift. It is bestowed on us. It is not what is originated by ourselves.

(2.) It is by a certain measure. It is not unlisted, and without rule. There is a wise adaptation; an imparting it by a certain rule. The same grace is not given to all, but to all is given enough to enable them to live as they ought to live.

(3.) That measure is the gift of Christ, or what is given in Christ. It comes through him. It is what he has purchased; what he has obtained by his merits. All have enough for the purposes for which God has called them into his kingdom; but there are not the same endowments conferred on all. Some have grace given them to qualify them for the ministry; some to be apostles; some to be martyrs; some to make them eminent as public benefactors. All this has been obtained by Christ; and one should not complain that another has more distinguished endowments than he has. Rom 12:3; Jn 1:16.

(a) "of the gift" Rom 12:3 Verse 8. Wherefore he saith. The word "he" is not in the original; and it may mean "the Scripture saith," or "God saith." The point of the argument here is, that Christ, when he ascended to heaven, obtained certain gifts for men, and that those gifts are bestowed upon his people in accordance with this. To prove that, he adduces this passage from Ps 68:18. Much perplexity has been felt in regard to the principle on which Paul quotes this Psalm, and applies it to the ascension of the Redeemer. The Psalm seems to have been composed on the occasion of removing the ark of the covenant from Kirjath-jearim to Mount Zion, 2Sam 6:1, seq. It is a song of triumph, celebrating the victories of, JEHOVAH, and particularly the victories which had been achieved when the ark was at the head of the army. It appears to have no relation to the Messiah; nor would it probably occur to any one, on reading it, that it referred to his ascension, unless it had been so quoted by the apostle. Great difficulty has been felt, therefore, in determining on what principle Paul applied it to the ascension of the Redeemer. Some have supposed that the Psalm had a primary reference to the Messiah; some that it referred to him in only a secondary sense; some that it is applied to him by way of "accommodation;" and some that he merely uses the words as adapted to express him idea, as a man adopts words which are familiar to him, and which will express his thoughts, though not meaning to say that the words had any such reference originally. Storr supposes that the words were used by the Ephesian Christians in their hymns, and that Paul quoted them as containing a sentiment which was admitted among them. This is possible; but it is mere conjecture. It has been also supposed that the tabernacle was a type of Christ; and that the whole Psalm, therefore, having original reference to the tabernacle, might be applied to Christ as the antitype. But this both conjectural and fanciful. On the various modes adopted to account for the difficulty, the reader may consult Rosenmuller, in loc. To me it seems plain that the Psalm had original reference to the bringing up the ark to Mount Zion, and is a triumphal song. In the song or psalm, the poet shows why God was to be praised--on account of his greatness, and his benignity to men, Eph 4:1-6. He then recounts the doings of God in former times--particularly his conducting his people through the wilderness, and the fact that his enemies were discomfited before him, Eph 4:7-12. All this refers to the God, the symbols of whose presence were on the tabernacle, and accompanying the ark. He then speaks of the various fortunes that had befallen the ark of the covenant. It had lain among the pots, Eph 4:13, yet it had formerly been white as snow when God scattered kings by it, Eph 4:14. He then speaks of the hill of God--the Mount Zion to which the ark was about to be removed, and says that it is an "high hill"--" high as the hills of Bashan," the hill where God desired to dwell for ever, Eph 4:16. God is then introduced as ascending that hill, encompassed with thousands of angels, as in Mount Sinai; and the poet says that, in doing it, he had triumphed over his enemies, and had led captivity captive, Eph 4:18. The fact that the ark of God thus ascended the hill of Zion, the place of rest; that it was to remain there as its permanent abode, no more to be carried about at the head of armies, was the proof of its triumph. It had made everything captive; it had subdued every foe; and its ascent there would be the means of obtaining invaluable gifts for men. Mercy and truth would go forth from that mountain; and the true religion would spread abroad, even to the rebellious, as the results of the triumph of God, whose symbol was over the tabernacle and the ark. The placing the ark there was the proof of permanent victory, and would be connected with most important benefits to men. The "ascending on high," therefore, in the Psalm, refers, as it seems to me, to the ascent of the symbol of the Divine Presence accompanying the ark on Mount Zion, or to the placing it "on high" above all its foes. The remainder of the Psalm corresponds with this view. This ascent of the ark on Mount Zion; this evidence of its triumph over all the foes of God; this permanent residence of the ark there; and this fact that its being established there would be followed with the bestowment of invaluable gifts to men, might be regarded as a BEAUTIFUL EMBLEM Of the ascension of the Redeemer to heaven. There were strong points of resemblance. He also ascended on high. His ascent was the proof of victory over his foes. He went there for a permanent abode. And his ascension was connected with the bestowment of important blessings to men. It is as such emblematic language, I suppose, that the apostle makes the quotation. It did not originally refer to this; but the events were so similar in many points that the one would suggest the other, and the same language would describe both. It was language familiar to the apostle; language that would aptly express his thoughts, and language that was not improbably applied to the ascension of the Redeemer by Christians at that time. The phrase, therefore, "he saith"--λεγει-or "it saith," or "the Scripture saith," means, "it is said;" or, "this language will properly express the fact under consideration, to wit, that there is grace given to each one of us, or that the means are furnished by the Redeemer for us to lead holy lives."

When he ascended up on high. To heaven. The Psalm is, "Thou hast ascended on high." Comp. Eph 1:20,21.

He led captivity captive. The meaning of this in the Psalm is, that he triumphed over his foes. The margin is, "a multitude of captives." But this, I think, is not quite the idea. It is language derived from a conqueror, who not only makes captives, but who makes captives of those who were then prisoners, and who conducts them as a part of his triumphal procession. He not only subdues his enemy, but he leads his captives in triumph. The allusion is to the public triumphs of conquerors, especially as celebrated among the Romans, in which captives were led in chains, (Tacitus, Ann. xii. 38,) and to the custom in such triumphs of distributing presents among the soldiers. Comp. also Jud 5:30, where it appears that this was also an early custom in other nations. Burder, in Ros. Alt. u. neu. Morgenland, in loc. When Christ ascended to heaven, he triumphed over all his foes. It was a complete victory over the malice of the great enemy of God, and over those who had sought his life. But he did more. He rescued those who were the captives of Satan, and led them in triumph. Man was held by Satan as a prisoner. His chains were around him. Christ rescued the captive prisoner, and designed to make him a part of his triumphal procession into heaven, that thus the victory might be complete--triumphing not only over the great foe himself, but swelling his procession with the attending hosts of those who had been the captives of Satan, now rescued and redeemed.

And gave gifts unto men. Such as he specifies in Eph 4:11.

(a) "When he ascended" Ps 68:18 (1) "captivity captive" "a multitude of captives" Verse 9. Now that he ascended. That is, it is affirmed in the Psalm that he ascended--"Thou hast ascended on high." This implies that there must have been a previous descent; or, as applicable to the Messiah, "it is a truth that he previously descended." It is by no means certain that Paul meant to say that the word "ascended" demonstrated that there must have been a previous descent; but he probably means, that in the case of Christ there was, in fact, a descent into the lower parts of the earth first. The language here used will appropriately express his decent to earth.

Into the lower parts of the earth. To the lowest state of humiliation. This seems to be the fair meaning of the words. Heaven stands opposed to earth. One is above; the other is beneath. From the one, Christ descended to the other; and he came not only to the earth, but he stooped to the most humble condition of humanity here. See Php 2:6-8. Comp. Isa 44:23. Some have understood this of the grave; others of the region of departed spirits; but these interpretations do not seem to be necessary. It is the earth itself that stands in contrast with the heavens; and the idea is, that the Redeemer descended from his lofty eminence in heaven, and became a man of humble rank and condition. Comp. Ps 139:15. Verse 10. He that descended is the same also that ascended. The same Redeemer came down from God, and returned to him. It was not a different being, but the same.

Far above all heavens. Eph 1:20-23. Comp. Heb 7:26. He is gone above the visible heavens, and has ascended into the highest abodes of bliss. 2Cor 12:2.

That he might fill all things. Marg., fulfil. The meaning is, "that he might fill all things by his influence", and direct and overrule all by his wisdom and power." Doddridge. Eph 1:23.

(2) "fill all things" Eph 1:23. Verse 11. And he gave some, apostles. He gave some to be apostles. The object here is to show that he has made ample provision for the extension and edification of his church. On the meaning of the word apostles, and on their appointment by the Saviour, Mt 10:1.

And some, prophets, he appointed some to be prophets. Rom 12:6; 1Cor 12:28; 1Cor 14:1.

And some, evangelists. Acts 21:8. Comp. 2Ti 4:5. The word does not elsewhere occur in the New Testament. What was the precise office of the evangelist in the primitive church it is now impossible to determine. The evangelist may have been one whose main business was preaching, and who was not particularly engaged in the government of the church. The word properly means, "a messenger of good tidings;" and Robinson (Lex.) supposes that it denotes a minister of the gospel who was not located in any place, but who travelled as a missionary to preach the gospel, and to found churches. The word is so used now by many Christians; but it cannot be proved that it is so used in the New Testament. An explanation of the words which here occur may be found in Neander on the Primitive Church, in the Biblical Repository, vol. iv. p. 268, seq. The office was distinct from that of the pastor, the teacher, and the prophet; and was manifestly an office in which preaching was the main thing.

And some, pastors. Literally, shepherds--ποιμενας. Comp. Mt 9:36, 25:32, 26:31, Mk 6:34, 14:27, Lk 2:8,16,18,20, Jn 10:2, Jn 10:11,12,14,16, where it is rendered shepherd, and shepherds; also Heb 13:20, 1Pet 2:25. In Mt 26:31 Mk 6:27, Heb 13:20, 1Pet 2:25, it is applied to the Lord Jesus as the great Shepherd of the flock--the church. It is rendered pastors only in the place before us. The word is given to ministers of the gospel with obvious propriety, and with great beauty. They are to exercise the same watchfulness and care over the people of their charge which a shepherd does over his flock. Jn 21:15; Jn 21:16. The meaning here is, that Christ exercised a special care for his church by appointing pastors who would watch over it as a shepherd does over his flock.

And teachers. Rom 12:7.

(b) "he gave some" "1Co 12:28" Verse 12. For the perfecting of the saints. On the meaning of the word here rendered perfecting--καταρτισμον--2Cor 13:9. It properly refers to the restoring of anything to its place; then putting in order, making complete, etc. Here it means that these various officers were appointed in order that everything in the church might be well arranged, or put into its proper place; or that the church might be complete. It is that Christians may have every possible advantage for becoming complete in love, and knowledge, and order.

For the work of the ministry. All these are engaged in the work of the ministry, though in different departments. Together they constituted THE ministry by which Christ meant to establish and edify the church. All these offices had an existence at that time, and all were proper; though it is clear that they were not all designed to be permanent. The apostolic office was of course to cease with the death of those who were the witnesses of the life and doctrines of Jesus, 1Cor 9:1; the office of prophets was to cease with the cessation of inspiration; and, in like manner, it is possible that the office of teacher or evangelist might be suspended, as circumstances might demand. But is it not clear, from this, that Christ did not appoint merely three orders of clergy to be permanent in the church? Here are five orders enumerated, and in 1Cor 12:28 there are eight mentioned; and how can it be demonstrated that the Saviour intended that there should be three only, and that they should be permanent? The presumption is rather that he meant that there should be but one permanent order of ministers, though the departments of their labour might be varied according to circumstances, and though there might be helpers, as occasion should demand founding churches among the heathen, and in instructing and governing them there, there is need of reviving nearly all the offices of teacher, helper, evangelist, etc., which Paul has enumerated as actually existing in his time.

For the edifying. For building it up; that is, in the knowledge of the truth, and in piety. Rom 14:19.

The body of Christ. The church. Eph 1:23.

(*) "edifying" "Edification"