Ephesians 4:7-16 (Exegesis)

by Terry Baze

1988 PSN

27 Jan 2019XX

The passage before us is one of great interest. It contains a number of problems which commentators have had no little difficulty in solving, therefore giving rise to several interpretations. Perhaps the two most common explanations of the passage are as follows:

1)These verses are a parallel to 1 Corinthians 13:8-10. The gifts spoken of are spiritual gifts which will cease when that which is perfect comes (complete revelation). The gifts of verses 7-11 remain until verse 13, which is simply an explanation of the time when the revelation would be completed. This allusion to a full-grown man versus the childhood state of verse 14 agrees with Paul's illustration in 1 Corinthians 13.

2)The passage is extremely valuable and practical for the church of today and future generations. This text gives a detailed prescription of how the church is to grow to maturity in Christ that is viable and yet challenging. These verses do not teach the same truths found in 1 Corinthians 13, but rather deal with the maturity of the body as each individual grows to perfection in Christ.

The book of Ephesians was written by Paul while imprisoned at Rome sometime around 60-62 A.D. The letter was probably circulated among all the churches in Asia. This, unlike many of Paul's letters, contains no personal greetings, no particular rebuke, and addresses no specific problem. The letter reads much like a sermon and expresses deep insight into spiritual matters concerning the Lord's church. It presents an exalted view of the Christian being "in Christ" and a member of the glorious church.

The first three chapters focus on some of the major doctrines of Christianity. Within these verses, Paul begins with an enumeration of the blessings we have in Christ and prays for us to be aware of these blessings. The last half of the letter is composed of various duties and responsibilities. The first sixteen verses of chapter four tell us to keep the unity of the Spirit. Paul then says we are to "walk as becometh saints" and then instructs us to be subject to one another in our relationships. He concludes by teaching us to arm ourselves with the whole armor of God.

Outline of Chapter 4:1-16

1. Keep the unity of the Spirit (4:1-16)
2. Walk worthy of your calling (vv. 1-3)
3. Unity of the Spirit described (vv. 4-6)
4. Unity is served by a diversity of gifts (vv. 7- 16)
5. Christ has given gifts to the church (vv. 7- 11)
6. Purposes of the gifts (v. 12)
7. Objectives to be reached by the gifts (vv. 13-16)

“But unto every one of us is given grace 

according to the measure of the gift of Christ” (v. 7).

Grace is given to every Christian. This term (charis) is used twelve times by the apostle in this epistle (1:2, 6, 7; 2:5, 7, 8; 3:2, 7, 8; 4:7, 29; 6:24). It refers to God's unmerited favor and is used to describe any and every spiritual blessing that God confers upon His children. In 2:8, grace is the gift of God. In this text, it refers to salvation, not to spiritual gifts as some contend. The context must determine the meaning.

This verse states that grace is the thing given, and it is given to all God's children. Thayer states that "grace" here is the capacity and ability that God graciously gives His children. This word does not mean miraculous spiritual gifts. There are times in the New Testament where such gifts are given and it is always by God's grace. However, the gift here is grace, not spiritual gifts. This verse is like 1:3, where all spiritual blessings are said to be in Christ. By God's grace, His children are given salvation, promises, blessings, spiritual gifts, ministries, opportunities, sufficiency and ability to do the work He calls them to do.

"According to the measure." This grace is given to all according to the measure of the gift of Christ. "Measure" means the "determined extent, portion, or amount."

Consider the word "gift." This grace is given according to the measure, or portion, of the gift of Christ. The gifts of God are many and varied. The exact nature of any gift is determined from context. There are three words in the Greek language that are translated "gift" that are relevant to our study.

1. dorea — This is used here in Ephesians 4:7. This word refers to the gratuitous nature of the gift and not the character of the gift itself. The word is also found in John 4:10; Acts 2:38; 8:20; 10:45; 11:17; Romans 5:15, 17; 2 Corinthians 9:15; and Hebrews 6:4.
2. doma — This word is found in verse eight. It means any gift or present. The character of the gift itself is involved with this term. It is not concerned with the gratuitous nature of the gift, as is dorea. It is used in Luke 11:13 and Philippians 4:17.

3. charisma —This word is found in many places in the New Testament. Paul uses it primarily in reference to miraculous spiritual gifts (1 Corinthians 12:4). This word is not used in Ephesians 4:7-16.

The phrase "gift of Christ" does not refer to Christ as being the gift, but "grace" is the gift and Paul's use of "dorea" emphasizes that.

“Wherefore he saith, When he ascended up on high, 

he led captivity captive, and gave gifts unto men” (v. 8).

Paul gives an example to prove what he has stated in verse seven. He cites a text from Psalm 68:18, which he seems to quote rather loosely. The passage most likely was composed on the occasion of removing the ark of the covenant from Kirjath-jearim to Mount Zion, in 2 Samuel 6:1ff. It is a song of triumph celebrating the victory of Jehovah.

"Led captivity captive"—When Jesus ascended to heaven (Acts 1:9; 2:30-34), He did so victorious over death, hell and the grave. He had overcome temptation, sin, death, demons, Satan and all that opposed Him in His mission. He was exalted and glorified, crowned as King of kings and Lord of lords. All such are the captives He led in His train. Colossians 2:15, "And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it."

He then "gave gifts to men." The allusion is to a conquering King, who having received the spoils of victory, graciously gives the spoils to whom he wills. Psalm 68:18 reads, he "received gifts from men.” Why the discrepancy? The Hebrew term means to take or receive. It is used on occasion, however, to mean to take in order to give (Genesis 38:6). A similar use would be Acts 2:33, "having received of the Father . . . he hath shed forth this."

The word for "gifts" in this text is "dorm." It means a present or gift. To my knowledge the word is not used in reference to the Holy Spirit or spiritual gifts in the New Testament. The gifts are not specified until verse eleven. Verses nine and ten are parenthetical, so we could read from verse eight right into verse eleven and realize that some of the gifts are men or offices (apostles, prophets, evangelists, pastors and teachers).

To summarize thus far, as Christ determines, He graciously gives grace to all members of the church. An example of such, is the fact that He gave the church the gifts of verse eleven. The gifts specified are men, or offices.

Even though some or all of these might have possessed and exercised miraculous spiritual gifts, the focus here, is on the men, or offices themselves, not whatever spiritual gifts they may or may not have had. To interpret these gifts here as being miraculous spiritual gifts (charisma), would mean that all of the gifts of verse eleven ceased when God's revelation was completed, and the fact is, they did not.

“Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things” (vv. 9-10).

"Ascended . . . descended." The meaning of verse eight is discussed in these verses. Since Psalm 68:18, which Paul quoted, mentioned His ascension, the implication is that He must have first descended to the earth. This was done so that His presence and influence would fill the whole universe.

"Lower parts of the earth." There is disagreement among translators as to the textual meaning of katotera mera tas gas, the lower parts of the earth (KJV). Many agree with this rendering and therefore consider Acts 2:27, 31; Romans 10:7 and 1 Peter 3:19 as corresponding passages, each referring to Christ's descent into Hades between His death and resurrection

On the other hand, some translations (NIV, NEB, Phillips and Twentieth Century) give a reading that the lower regions are the lower regions of the universe, being the earth itself, not Hades. The term katoteros is not found elsewhere in the New Testament. In John 8:23, the world and the term "beneath" are contrasted with "from above." In Acts 2:19, "heaven above" and "earth beneath" are set against each other. Thayer defines "katoteros" as inferior, the lower parts of the universe, the earth. In Ephesians, Paul combines the terms "heaven" and "earth" in 1:10 and 3:15. Ephesians 1:10 especially agrees with the latter part of 4:10. Perhaps, therefore, this is reason to assume the contrast is simply between heaven and earth. The hadean realm may not even be implied.

There are a number of possibilities:

1. The womb — Psalm 139:13, 15.
2. The earth itself.
3. Hades — Isaiah 14:9; Ezekiel 26:20; Psalm 63:9; Acts 2:27.
4. The tomb — Matthew 12:40.

Any of the above might be the correct interpretation. The gist of Paul's argument is simply that Christ's descenssion to earth and ascension back to heaven, with the work He accomplished, provided His presence in both the upper and lower parts of the universe.

“And he gave some apostles; and some, prophets; 

and some, evangelists; and some, pastors and teachers” (v. 11).

These are the gifts mentioned in verse eight, that Christ gave to the church. Obviously, these gifts are not miraculous gifts, rather, gifts of offices, or responsibilities within the church.

"Pastors and teachers." Some commentators note that the Greek article tous de (some) is found before each gift, except for teachers. Because of this, they feel that "some pastors and teachers" refer to the same office (teaching pastors, or pastors that teach).

Even if this is true, there is still no support here for the modern denominational concept of a pastor. The evidence against such an interpretation is:

1. No reputable translation renders it as "teaching pastors."
2. Both terms are nouns in the text.
3. Both terms are plural.
4. A conjunction separates the two words.
5. Both offices are spoken of elsewhere as being separate.
6. A. T. Robertson says it does not matter if the article is there.

When the church's foundation was finished, the function of apostles and prophets became obsolete. "And are built upon the foundation of the apostles and prophets" (Ephesians 2:20). The church's foundation does not need to be built again; therefore there is no need for apostles and prophets today. "Other foundation can no man lay, than that which is laid" (1 Corinthians 3:1). The Scriptures make no provision for a line of continuous apostleship. The work and nature of apostles and prophets demand that the offices were temporary.

Someone might wonder why all of these offices would not be done away? We continue to build the superstructure of the church today, and therefore, the other offices are still needed for the instructing and training of the saints. The gospel still needs preaching. The churches still need shepherding. The saints still need to be taught, edified and trained to do God's work. The scriptures provide for offices to carry out these ministries and the principles found here are just as true today as then.

“For the perfection of the saints, for the work of the ministry, 

for the edifying of the body of Christ” (v. 12).

The reason these gifts of verse 11 were provided, is found here. It is that the church would be instructed and trained for the work of serving. If the church is equipped and ministering in the work God has given her to do, the result is that she will be built up and grow to maturity in Christ.

"Perfecting." This is the only place this word (katartismos) is found in the New Testament. It means "to equip, arrange, prepare, train, instruct, or completely furnish." The RSV captures the true essence of the meaning: "To equip the saints for the work of the ministry, for building up the body of Christ." The purpose of the gifts Christ gave becomes evident. He gave these offices in order for them to train the saints to do the work. Those that remain should still carry on this work.

"Ministry." From diakonia, "service, ministering." The word is used in many ways in the New Testament. The context determines the use of the term. In this text, it clearly refers to the service, or work that every Christian is to perform. This agrees with the teaching of Peter in 1 Peter 2:5 and 9, that instructs us that every member is a priest in God's kingdom.

Spiritual gifts were not given to train the members to perform his or her Christian duty in the church. The gifts of verse eleven were given to train the saints to do the work. The immaturity of the universal church in its development without complete revelation is not the subject of discussion here. This is simply a reference to saints being trained to work for the building up of the body of Christ, the church.

"Edifying." The Greek word is oikodome, from oikos, which means "a house, or building." Thus, it refers to the construction of an edifice, or the building itself. The word is found three other places in Ephesians, and also in other New Testament passages:

1) 2:21 —refers to the church as a building, fitly framed together

2) 4:16 —the church edifies itself as each part works together

3) 4:29 —good language is to be used which will build up one another

4) Matthew 24:1—the buildings of the temple

5) 1 Corinthians 3:9 —ye are God's building

6)1 Corinthians 14:3, 12, 26 —the edifying of the church

7) 2 Corinthians 10:8 —the building up of the church

This last usage agrees with our text in verse twelve. God gives offices (gifts) for building up the church. "Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving" (Colossians 2:7). He also provided the church with other gifts (spiritual gifts, ministries, opportunities) to build up the church. Some were to cease (1 Corinthians 13:8-10) at a certain time, others continue till today. 

“Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ” (v. 13).

The purpose of the gifts equipping the saints to build up the body, is so that the body will reach maturity, that its members will mature as is Christ. He is the example and model, which stature, Christians should seek to attain.

"Till." This word means "until, or as far as." There appears to be a time element involved here, but mechri is not used as a preposition of time here, as in most places, but as a subordinate conjunction that ties together a subordinate clause with a primary clause. The actual time element is indefinite and of no significance. The word is used the same way in Galatians 4:19, "My little children, of whom I travail in birth again until Christ be formed in you." The goal is in mind, not the time element. The maturity of the Galatians was the goal, and Paul would work to that end so long as they needed maturing. He would labor accordingly whether or not the complete revelation was given. The maturity will take place as the gifts (v. 11) equip the saints to do the work (v. 12) and the saints do the work. The body will then be built up so that it grows and matures in Christ.

"Come." From katantao, meaning "to arrive at, attain to." A study of the work of evangelists, elders and teachers clearly reveals that there is a constant need of edifying, overseeing, governing, instructing and developing within the church. To make this passage purely dispensational and the gifts of verse eleven totally obsolete at the completion of revelation, does away with the valuable ministries of those whom God has placed in the church for her spiritual welfare. This passage is not dealing with the completed revelation given to the universal church, but to the maturing of individuals and congregations within the church universal.

"Perfect." From teleios, meaning "full grown, mature, complete." The opposite of children in verse fourteen. How complete, full-grown, mature, or perfect? As much as Christ is. Some say this cannot happen until after Christ comes again, yet, it is God's will that the church grow to maturity on earth. The Colossian letter is like a sister to the Ephesian letter. Paul deals with much of the same information and there are many parallel passages. In Colossians 1:28, Paul says, "Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ." This is the exact same goal Paul has for the Ephesians in this text. Complete revelation is not his subject matter here. "And you are complete in him, which is the head of all principality and power" (Colossians 2:10). Neither of these statements is dependent upon the time when the revelation became completed.

"Stature." From helikos — "as tall as, as big as, etc." Whatever Christ is, that is how mature we should be. Herein lies the beauty of the passage. God provides gifts to the church whereby the members can grow into the personality of Christ. To put on Christ, or be conformed to His image is the whole purpose of the Christian's life, and that is precisely the reason the gifts of verse eleven were given.

"Fulness." From plaroma — "that which has been filled, completion." To be filled is to be overcome, overwhelmed, immersed with the presence, power, blessings and influence of Christ. The church is the fulness of Christ. The maturity spoken of here, is that which was attained by growing to the maturity that Christ has. Christian maturity is exemplified in us by "unity of the faith" and "knowledge of the Son of God."

"Full knowledge." From epignosis — "precise and correct knowledge" (cf. Ephesians 1:17; Colossians 1:9-10; 2:2-3; 3:10; 2 Peter 1:8; 2:20). None of these verses refer to the complete revelation of God's will. In Ephesians 1:16-18; 3:14-19; and Colossians 1:9-10, Paul prays that they will have this full knowledge. He is not praying that they will have the completed revelation.

"Unity." From henotata—"unity, oneness." The only other place this word is found is in 4:3, "Endeavoring to keep the unity of the Spirit in the bond of peace." The verses under consideration (7-16) are but a prescription of how the unity of the Spirit can be achieved and maintained. Verse sixteen discusses the whole body working together— that is unity. Colossians 2:2-5 is teaching the same thing as verses 13-16, and no reference whatever is made to the completed revelation.

“That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive” (v. 14).

Verse fourteen is the contrast to verse thirteen, which was Paul's desire for the Ephesians. "Be no more" indicates that this was their condition. Paul wanted them to grow up in Christ, so they would stop listening to false teachers and quit being deceived and led away from the truth. He likens the false teachers to gamblers who cheat, and men who deliberately trick them in order to deceive or mislead them. Colossians 2:4, 8 teach the same thing, and again complete revelation is not the topic.

"Tossed to and fro." The word here is kludonizomai—from kludon—"to be tossed by the waves. A surge of the sea" (also found in James 1:6). By their adherence to the false teachers, Paul likened them to a vessel that would be tossed about on a raging sea. They were no doubt fickle and easy prey for false doctrine. This proved their immaturity in Christ. Steadfastness for the truth is a sign of spiritual maturity.

"Sleight." kubeia—"gambling, dice playing, fraud, cheating."

"Cunning craftiness." panourgia—"adroitness, trickery" (Luke 20:23; 1 Corinth-ians 3:19; 2 Corinthians 11:3).

“But speaking the truth in love, may grow up into him all things, 

which is the head, even Christ” (v. 15).

A contrast once again is made to verse fourteen. Instead of being immature and carried about like a ship on a raging sea, as they accepted false doctrine, they should speak the truth in love. By doing so, they could grow up in Christ. History bears out the fact that the church did not cease to be led away by false doctrine when the revelation was completed. This admonition is given to the saints, as in 5:6, and was not dependent upon complete revelation.

"Grow." auxamo — "to grow, augment, enlarge." The word is used both in Ephesians 2:21 and 4:16 (also 1 Peter 2:2, 2 PetEer3:18).

"In all things." panta—"in all respects, in every way." We are to grow and mature in order that we can be like Jesus in all respects.

“From whom the whole body fitly joined together and compacted by the which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love” (v. 16). 

If we grow and mature into the fulness of Christ in our lives, we will not be like spiritual infants. Instead of being deceived by false teaching, we will speak the truth in love and grow up into Christ, who is the head of the body, the church. Having done so, the whole body will be joined together by all its parts and ligaments, with the strength and power of Christ, and will work with every part supplying and functioning properly, so that the body will build itself up.

"Fitly joined together." sunarmologoumenon — "to join closely together, to frame together, to render close jointed."

1)Ephesians 2:21 — all the building fitly framed together.

2) Colossians 2:2 — being knit together in love.

3)Colossians 2:19 — And not holding the Head, from which all the body joints and bands having nourishment ministered, and knit together increaseth with the increase of God.

"Compacted." sumbibazo — "unite, join together" (Colossians 2:19) "Supplieth." epichoregia — "contribution, fully supply" (Philippians 1:19).

"Effectual working." energeia—"efficiency, working, activity, operative" (Ephesians 1:19; 3:7; Colossians 1:29; 2:12). The effectual working simply refers to each part supplying. Each part functioning, or working properly, and doing its part. Colossians 2:19 is a parallel passage to this one: "And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God."

"Edifying." The word is the same as in verse twelve. The result there, the building up of the body of Christ, is the same here. These cannot be the same according to the view that makes this parallel with 1 Corinthians 13.

"Maketh increase." The word is the same as in Colossians 2:19 and also "groweth" in Ephesians 2:21.

Christ's gifts to the church train and equip her to do the work of the ministry. When this happens, the church attains to unity and knowledge in Christ, thus growing up into Him. As mature Christians, who are like Christ and who receive His help, all the parts working together, united and properly functioning, will cause the body to grow. Every part must supply in order for the body to grow to its full potential.

Conclusion

I respect those who see in this passage a parallel to 1 Corinthians 13, and recognize their right to such an interpretation. I do not believe that they are teaching anything that is false, only that their teaching of the concepts in 1 Corinthians 13 are not substantiated in Ephesians 4. I believe such interpretation is erroneous for several reasons:

1) It ignores the context of the epistle itself.

2) It ignores the immediate context of the passage.

3) The subject matter of 1 Corinthians 13 is the complete revelation, while that in Ephesians 4 is the spiritual maturity of Christians.

This beautiful passage reveals God's master plan for the church to grow. The reason that the church fails to grow in many places, is simply that Christians have ignored the plan. Christ provided the church with many gifts whereby every Christian has the potential to develop and grow to maturity in Christ. God expects all His children to grow up in Christ. We are to be like Him.

Sometimes those men who God gives to train the saints to do the work, do not fulfill their obligation. When elders, evangelists and teachers are weak and fail to carry out their God-given mission to serve the body by training the members, the church will not grow. Too little attention has been given to the proper function of leaders in the church. Too many congregations have no scriptural elders. There are too few evangelists preaching the Word. There are too many teachers who simply do not edify the body. There are very few congregations where the leaders are actively involved in training the members to do the work. Often, the leaders are not doing the work themselves and are incapable of training the body. The church is only as strong as her leaders. When elders, evangelists and teachers do not function properly, the church suffers mightily. Let us give full attention to the divine plan for church growth and stop making feeble excuses as to why the church is not growing. 

16852 Timberidge, Tyler, 7X 75703