English · KJV

Ephesians 4:10

“Gifts for the Unity of the Body”Ephesians 4:7–16

King James Version
He that descended is the same also that ascended up far above all heavens, that he might fill all things.)

Bible text: King James Version (1769 Blayney text) · Public domain

KJV (with Strong's)
He G846 that descended G2597 is G2076 the same also G2532 that ascended up G305 far above G5231 all G3956 heavens G3772, that G2443 he might fill G4137 all things G3956.)

Bible text: King James Version with Strong's numbers · Public domain

Berean Standard Bible
He who descended is the very One who ascended above all the heavens, in order to fill all things.

Bible text: Berean Standard Bible · Public domain

American Standard Version
He that descended is the same also that ascended far above all the heavens, that he might fill all things.)

Bible text: American Standard Version (1901) · Public domain

World English Bible Messianic
He who descended is the one who also ascended far above all the heavens, that he might fill all things.

Bible text: World English Bible, Messianic edition · Public domain

Geneva Bible (1599)
Hee that descended, is euen the same that ascended, farre aboue all heauens, that hee might fill all things)

Bible text: Geneva Bible (1599) · Public domain

Young's Literal Translation
he who went down is the same also who went up far above all the heavens, that He may fill all things--

Bible text: Young's Literal Translation · Public domain

King James Version — Interlinear
15 Greek words
  1. ὁhoThe [One]G3588T-NSMDefinite article Nominative Singular Masculine
  2. καταβὰςkatabashaving descendedG2597V-2AAP-NSMVerb 2nd Aorist Active Participle Nominative Singular Masculine
  3. αὐτόςautos[the] sameG846P-NSMPersonal pronoun Nominative Singular Masculine
  4. ἐστινestinisG1510V-PAI-3SVerb Present Active Indicative 3rd Singular
  5. καὶkaialsoG2532CONJConjunction
  6. ὁho[one]G3588T-NSMDefinite article Nominative Singular Masculine
  7. ἀναβὰςanabashaving ascendedG305V-2AAP-NSMVerb 2nd Aorist Active Participle Nominative Singular Masculine
  8. ὑπεράνωhuperanōaboveG5231PREPPreposition
  9. πάντωνpantōnallG3956A-GPMAdjective Genitive Plural Masculine
  10. τῶνtōntheG3588T-GPMDefinite article Genitive Plural Masculine
  11. οὐρανῶνouranōnheavensG3772N-GPMNoun Genitive Plural Masculine
  12. ἵναinaso thatG2443CONJConjunction
  13. πληρώσῃplērōsēHe may fillG4137V-AAS-3SVerb Aorist Active Subjunctive 3rd Singular
  14. τὰta[the]G3588T-APNDefinite article Accusative Plural Neuter
  15. πάνταpantaall thingsG3956A-APNAdjective Accusative Plural Neuter
English is a literal word-by-word gloss of the Greek, not the KJV's wording. Why?

This is the original text the KJV's translators worked from — each Greek word with its own literal English meaning in this verse, prepared by scholars at Tyndale House, Cambridge. The KJV translates whole sentences, not word by word, so its wording differs: one Greek word can become several English words, and the KJV may choose “charity” where the gloss reads “love”. Both are faithful — they answer different questions. For the KJV's own rendering, switch to the KJV text.

Words in [ ] are added by the English.

Translation
Details
In the KJVVerse 29,283 of 31,102 · 94.2%

Study this verse

Written with AI assistance. Always check it against Scripture.

This verse

The Christ who came down is the same one who went up far above all the heavens, so that he might fill all things with his presence and rule.

“He that descended is the same also”

The humbled Christ and the exalted Christ are one person.

“that ascended up far above all heavens,”

Hyperánō, over every created realm and power.

“that he might fill all things.)”

Plēróō, to fill and complete. The bracket from verse 9 closes here.

Passage studyEphesians 4:7–16

Christ’s Gifts Build Up His Body in Love

7But unto every one of us is given grace according to the measure of the gift of Christ. 8Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. 9(Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 11And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 13Till 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: 14That 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; 15But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: 16From whom the whole body fitly joined together and compacted by that 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.

Summary

Paul has called the church to keep “the unity of the Spirit in the bond of peace”, because there is one body, one Spirit, one Lord, one faith, one baptism, and one God and Father of all (Ephesians 4:1–6). In these ten verses he shows how that one body is built. Every believer has been given grace by Christ, in the measure Christ chose. Christ has the right to give it, because he came down to the lower parts of the earth and then went up far above all heavens, and like a conqueror coming home in triumph he gave gifts to men. Among his gifts are people, apostles, prophets, evangelists, pastors and teachers, given to equip all the saints for the work of serving so that the body of Christ is built up. The goal is a church grown up into Christ: one in faith and in knowing him, steady when false teaching blows, speaking the truth in love, and building itself up in love as every part does its share.

Grace given to every one of us

“But unto every one of us is given grace.” Paul has just counted the things that make the church one, and now he turns to the many members within it. “Every one of us” takes in each believer. The church at Ephesus held Jews and Gentiles together in a city divided by rank and background, and Paul says that the same Christ has given grace to the humblest member as surely as to the greatest.

The word for grace, cháris, means graciousness and favour, and Strong’s describes it as a divine influence upon the heart and its reflection in the life. Here it is grace for service, the ability Christ gives each believer to do his or her part in the body. “Is given” translates dídōmi, the ordinary verb “to give”, and Paul uses the same verb twice more: Christ “gave gifts unto men” in verse 8, and “he gave some, apostles” in verse 11. From first to last, Christ is the giver.

“According to the measure” means that Christ decides the portion each person receives. The gifts differ in kind and in degree, each suited to that person’s place in the body, and the measure comes from Christ’s own wisdom and will. This measure belongs to the grace given for service. Every believer stands in the same saving grace, “justified freely by his grace through the redemption that is in Christ Jesus” (Romans 3:24), and within that one salvation Christ gives each a different share of the work and the grace to do it.

“Of the gift of Christ” uses dōreá, a free gift or present. People ask whether spiritual gifts are earned or deserved. They come to us the way salvation does, as Christ’s free gifts, for grace is favour freely shown and a dōreá is a present.

Paul teaches the same elsewhere. The church has “gifts differing according to the grace that is given to us” (Romans 12:4–8), and “the manifestation of the Spirit is given to every man to profit withal”, by the one Spirit “dividing to every man severally as he will” (1 Corinthians 12:4–11). Peter writes, “As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God” (1 Peter 4:10). Christ is named as the giver here, the Spirit works the gifts out, and the Father is the source of the whole plan.

Christ went up in triumph and gave gifts

“Wherefore he saith” brings in Scripture. Dió means “wherefore” or “on which account”: since Christ gives grace to each, Paul turns to the words that speak of that giving. They come from Psalm 68:18: “Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men.” The psalm celebrates God’s triumphant procession and victory over his enemies, and it ends with him dwelling among his people (Psalm 68). Paul reads the LORD’s going up in triumph as fulfilled in the ascension of Christ.

“On high”, hýpsos, is the place of highest authority and of God’s own presence. Paul has already said that God raised Christ from the dead “and set him at his own right hand in the heavenly places, Far above all principality, and power”, and “gave him to be the head over all things to the church” (Ephesians 1:20–22). The ascension was a coronation, the enthroning of a King whose saving work was finished, and the gifts flow from that throne.

What does “led captivity captive” mean?

It means that Christ has won a complete victory over the powers that held people captive. The Greek pairs aichmalōteúō, “to lead captive”, with aichmalōsía, “captivity”, a Hebrew way of speaking carried into Greek in the psalm and heard also in Deborah’s song, “lead thy captivity captive”. The captors themselves become captives. The picture is of a conqueror returning to his city with his defeated enemies led in procession, as a Roman general did in his triumph, after which the spoils were shared among his soldiers and the people.

For Christ the enemies are sin, death, Satan and the spiritual powers that ruled over us. “And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it” (Colossians 2:15). Our old man is crucified with him, “that henceforth we should not serve sin” (Romans 6:6–7). Death’s sting is gone, and we say, “thanks be to God, which giveth us the victory through our Lord Jesus Christ” (1 Corinthians 15:54–57). Jesus gave his disciples “power to tread on serpents and scorpions, and over all the power of the enemy” (Luke 10:19). The church serves from a victory already won.

Why does Paul write “gave” where the psalm says “received”?

Paul reads the psalm in the light of Christ’s finished work, and he shows the conqueror who received gifts now handing them out. A victorious king received the spoils of war and then shared them with his followers, and Christ, having received the spoils of his triumph, gives them to his people. What he received can also be understood as the authority to give. And Paul’s wording puts the weight on the new covenant, where Christ the Head actively gives and goes on providing for his church.

The day of Pentecost, told in Acts 2, was the first great outpouring from the ascended Christ. Peter said there, “Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear” (Acts 2:33). He received, and he poured out.

The word for “gifts” here is dóma, a different Greek word from the dōreá of verse 7, though both are “gift” in English. Verse 11 shows that some of these gifts are people.

The one who came down is the one who went up

Verses 9 and 10 stand in brackets in the KJV, a pause in which Paul explains the psalm’s word “ascended”. “Now” is dé, a simple connective. “Ascended” is anabaínō, to go up, and “descended” is katabaínō, to go or come down. “What is it but” renders tís estí ei mḗ, “what is it except”, a question whose answer is plain: the one who went up had come down first. Prōton, “first”, is first in time or order, and it sets the order of Christ’s work, humbling and then exaltation. Paul tells the same story in Philippians 2:5–11: Christ “humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him.”

Verse 10 says who this is: “He that descended is the same also that ascended up far above all heavens.” The one who came to the lowest place is the one raised to the highest. “The Word was made flesh, and dwelt among us” (John 1:14), and God “hath made him to be sin for us, who knew no sin” (2 Corinthians 5:21). After his resurrection “a cloud received him out of their sight”, and the angels said that “this same Jesus” would come again (Acts 1:9–11). He “sat down on the right hand of the Majesty on high” (Hebrews 1:3), and God has made “that same Jesus, whom ye have crucified, both Lord and Christ” (Acts 2:36). The Lord who reigns over everything shared our weakness and our death, “a great high priest, that is passed into the heavens, Jesus the Son of God” (Hebrews 4:14).

“Far above all heavens”, hyperánō, sets him over every created realm and every power. By him “were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers” (Colossians 1:15–20).

What are “the lower parts of the earth”?

The phrase marks how far down Christ came before he rose, and believers differ on the place it names. Katṓteros means lower, méros a part or region, and gē is earth, land or ground, the earth’s surface set between the heavens above and the world below. Three readings are held:

  • The grave. The phrase means Christ’s death and burial, proof that he truly died. Jesus said the Son of man would “be three days and three nights in the heart of the earth” (Matthew 12:40).
  • The realm of the dead. Others hold that it means Hades, or Sheol, which Christ’s spirit entered between his death and resurrection, perhaps to proclaim his victory over death and the powers of darkness (1 Peter 3:18–20). Peter preached of him, “thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption” (Acts 2:27).
  • The earth itself. A smaller number set “the lower parts of the earth” against “on high”, so that the descent is the incarnation, the Son coming from heaven to be born as a man.

On every reading Christ came all the way down into our human life and into death, and he left every depth he entered as the victor.

“That he might fill all things”

Plēróō means to make full, to complete, to fill. Christ went up so that his presence, power and rule would reach everything and bring it to completion under him. Paul has called the church “his body, the fulness of him that filleth all in all” (Ephesians 1:22–23). From his throne the ascended Christ fills his church with his Spirit and his gifts, which is why Paul now names them.

The people Christ gave his church

“And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers.” “Gave” is again dídōmi, so these callings are gifts from the ascended Lord, who chooses who receives them, and “some” shows that each belongs to particular people. The church’s leaders are themselves Christ’s gifts to it, for the health of the whole body. Paul gives the same order elsewhere: “God hath set some in the church, first apostles, secondarily prophets, thirdly teachers” (1 Corinthians 12:28).

  • Apostles. Apóstolos means one sent forth, a delegate. It refers first to the Twelve whom Christ chose and to Paul, “one born out of due time”, eyewitnesses commissioned to lay the foundation of the church and its teaching. It can also be used of others sent with a commission to preach and plant churches.
  • Prophets. Prophḗtēs is one who speaks under inspiration. The prophets of the early church spoke God’s revelation, giving insight, exhortation and guidance before the New Testament was complete.
  • Evangelists. Euangelistḗs means a bringer of good news, given to proclaim the gospel, lead people to faith and carry the message to new places.
  • Pastors and teachers. Poimḗn is a shepherd, who cares for a flock, guides, protects and feeds it. Didáskalos is a teacher or instructor. The two words share one article in the Greek, so they may describe one calling, the pastor who teaches. Paul charged the elders of this very church, “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God” (Acts 20:28).

Each gift is a share in what Christ himself is: “the Apostle and High Priest of our profession” (Hebrews 3:1), the Prophet like Moses whom the LORD promised (Deuteronomy 18:15), the preacher who said, “I must preach the kingdom of God to other cities also” (Luke 4:43), the “chief Shepherd” (1 Peter 5:4), and the Master and Lord of his disciples (John 13:13). Through the people he gives, Christ carries on his own ministry.

Are there apostles and prophets today?

Christ goes on giving his church what it needs to grow, and believers differ on whether these first two callings continue. Some believers hold that the apostles, eyewitnesses of the resurrection commissioned to lay the church’s foundation, and the New Testament prophets, who gave direct revelation before the Scriptures were complete, belonged to the apostolic age, so that the completed Scriptures are now the one infallible source of truth. Other believers hold that these gifts continue in a lesser sense, apostles as pioneers who plant churches and open new mission fields, and prophets as those given insight from God, always tested by Scripture. On either reading Christ still gives gifts to build his church.

What the gifts are for

“For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.” The Greek uses two prepositions behind the three “for”s, pros and eis, both pointing to purpose. The phrases follow in order: the saints are equipped, the equipped saints serve, and their serving builds up the body.

“Perfecting” is katartismós, making ready and equipping fully, putting something into good working order. It comes from a verb used of James and John “mending their nets” (Matthew 4:21) and of restoring a brother overtaken in a fault, “in the spirit of meekness” (Galatians 6:1). Pastors and teachers mend, train and prepare. “The saints” are all whom God has set apart in Christ, every believer.

“The work of the ministry” uses diakonía, service, ministry, aid. It covers all the service believers give, to one another and to the world, in good works, mercy and the spreading of the gospel. So the ministry belongs to the whole church. The leaders of verse 11 equip, and the saints serve.

“Edifying” is oikodomḗ, building or construction, the church rising like a building as its people grow in faith, knowledge and character. It shares in Christ’s work of making his people “conformed to the image of his Son” (Romans 8:29), carries on his commission, “Go ye therefore, and teach all nations” (Matthew 28:19), and ends in Paul’s prayer: “Unto him be glory in the church by Christ Jesus throughout all ages” (Ephesians 3:21).

Grown up into the fulness of Christ

“Till we all come” tells how long the gifts are needed and where they lead. The work goes on until the whole church reaches the goal.

The first mark of that goal is “the unity of the faith”. Henótēs means oneness, a shared purpose and spirit binding different members together, a common trust in Jesus Christ and in the central truths of the gospel. Jesus prayed for it: “That they all may be one; as thou, Father, art in me, and I in thee” (John 17:20–23). The unity of the Spirit that the church is to keep in verse 3 has this fuller unity ahead of it.

The second is “the knowledge of the Son of God”. The word is epígnōsis, full knowledge, a knowing of Jesus himself that changes the one who knows him, as Paul longed: “That I may know him, and the power of his resurrection” (Philippians 3:8–10).

The third is “a perfect man”, anēr téleios, a grown man, complete and mature, the church as one body come of age.

Does “a perfect man” mean sinless?

Téleios means complete or mature, having reached its intended end, and the picture is a grown man set beside the “children” of the next verse. Paul is describing the church growing up to its full spiritual stature, stable and discerning. The word speaks of maturity, which is a separate question from sinlessness.

“The measure of the stature of the fulness of Christ”

Métron is a measure, hēlikía is stature, maturity in years or size, and plḗrōma is fulness, completion, what fills a thing. Christ himself is the measure. “For in him dwelleth all the fulness of the Godhead bodily. And ye are complete in him” (Colossians 2:9–10), and “it pleased the Father that in him should all fulness dwell” (Colossians 1:19). Christ is the perfect man, humanity as God meant it to be, and as Head he supplies the grace the church needs to grow into his likeness. The journey ends when “we shall be like him; for we shall see him as he is” (1 John 3:2).

No more children, tossed by every wind

“That we henceforth be no more children” gives the reason for growing up. Nḗpios is an infant, easily misled and lacking judgment. “Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men” (1 Corinthians 14:20). “Strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil” (Hebrews 5:12–14).

Paul pictures the immature church at sea. “Tossed to and fro” is klydōnízomai, from klydōn, a wave: thrown about by the waves like a ship without an anchor. “Carried about” is periphérō, carried around this way and that. The “wind of doctrine” is ánemos, wind, and didaskalía, teaching, the content of what is taught. False teachings blow from every side, strong enough to drive believers off course.

Behind the winds are people. “Sleight” is kybeía, from the word for a gambler’s die, so dice-playing and then trickery. “Cunning craftiness” is panourgía, readiness to do anything, used for unscrupulous cleverness. “Whereby they lie in wait to deceive” joins methodeía, a scheming wile, with plánē, deceit, delusion or error. These deceivers plan their attack.

Ephesus was full of religions and philosophies, and skilled speakers could twist an argument to win a crowd. Paul warned, “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men” (Colossians 2:8). He marvelled at the Galatians turning to “another gospel” (Galatians 1:6–9), exposed false apostles who disguise themselves as Satan disguises himself as an angel of light (2 Corinthians 11:13–15), and foresaw people turning from sound doctrine to teachers who suit their own desires (2 Timothy 4:3–4).

How is a “wind of doctrine” recognised?

It is recognised by testing it against the whole of Scripture. It often comes as a new insight or a deeper truth, presses one truth and neglects others, twists Scripture out of its setting, or puts feelings above what God has revealed, and its craftiness works by flattery, division, fear or guilt. “All scripture is given by inspiration of God, and is profitable for doctrine” (2 Timothy 3:16–17), and the Spirit of truth guides God’s people “into all truth” (John 16:13). Mature leaders who hold to Scripture help, and teaching that leads to division, moral compromise or a smaller view of Christ shows its source.

Our steadiness comes from Christ: “Jesus Christ the same yesterday, and to day, and for ever” (Hebrews 13:8). He is the Word who was God (John 1:1), “the way, the truth, and the life” (John 14:6), and in him we are “rooted and built up in him, and stablished in the faith” (Colossians 2:7). He is the good shepherd who gives his life for the sheep when the wolf comes (John 10:11–12), and of his sheep he says, “neither shall any man pluck them out of my hand” (John 10:28–29).

Speaking the truth in love

“But speaking the truth in love” gives the way a church grows up. “But” is dé again, turning from the unstable children. “Speaking the truth” is one Greek word, alētheúō, which Strong’s defines as “to be true (in doctrine and profession)”, covering honest speech and a life lived in line with God’s truth. “In love” is en agápē: love is the setting, the motive and the guide for all truth-telling. Truth spoken with love builds up, and love that holds to the truth stays anchored. Love “rejoiceth in the truth” (1 Corinthians 13:6), and the prophet’s charge was, “Speak ye every man the truth to his neighbour” (Zechariah 8:16). When a fellow believer falls into harmful ways, love speaks gently and humbly in order to restore, “in the spirit of meekness” (Galatians 6:1, above).

Jesus is the pattern. He is the truth, and he showed the greatest love: “Greater love hath no man than this, that a man lay down his life for his friends” (John 15:13). He told the Samaritan woman the truth about her life and offered her living water (John 4:7–26). With the rich young man, “Jesus beholding him loved him”, and then told him what he lacked (Mark 10:17–22). At the cross the cost of sin is shown and salvation is given: “God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8).

“May grow up into him in all things” names the result. Auxánō means to grow or increase, over a lifetime, toward Christ and into his likeness, in thought, word, deed and every relationship. “Which is the head, even Christ” names the one the body grows toward and draws its life from. Kephalḗ, head, speaks of his authority and leading, and of the living link through which life reaches the church: “he is the head of the body, the church” (Colossians 1:18).

The whole body grows from its Head

Verse 16 gathers the passage into one picture of a living body. “From whom” means from Christ, and the church’s life, unity and growth all come from him.

“Fitly joined together” is synarmologéō, fitted closely and in harmony, the way a skilled builder fits timbers or lays stones. “Compacted” is symbibázō, knit or held firmly together. God has placed every member on purpose, and the bond between them keeps the body whole.

“By that which every joint supplieth” brings in haphḗ, a joint, and epichorēgía, supply. The word goes back to the wealthy citizen who paid to equip and train a chorus for the city’s festivals, and it came to mean generous, full provision. Each believer is a joint through which supply passes to the rest, in every act of service, encouragement, prayer, teaching, giving and kindness, as well as in recognised ministries.

“According to the effectual working in the measure of every part” says how. Enérgeia is active, powerful working, which God gives within each part. Métron, the “measure” of verse 13, appears again, and it takes us back to verse 7, where each is given grace “according to the measure of the gift of Christ”. “Maketh increase” uses aúxēsis, growth, in numbers and above all in maturity. “Unto the edifying of itself in love” brings back oikodomḗ, the same word as “edifying” in verse 12, and agápē, the same word as “love” in verse 15.

Paul gives the Colossians the same picture: “the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God” (Colossians 2:19). To the Corinthians he shows that the body “is one, and hath many members”, and that every member is needed (1 Corinthians 12:12–27). In Ephesians the body holds Jew and Gentile together, for Christ “is our peace, who hath made both one” (Ephesians 2:11–22), the theme of all of Ephesians 2. Love runs through the letter, from Paul’s prayer that they be “rooted and grounded in love” (Ephesians 3:17–19) to his call to “walk in love, as Christ also hath loved us, and hath given himself for us” (Ephesians 5:2).

That love is God’s own nature, for “God is love” (1 John 4:8). Christ’s meat was “to do the will of him that sent me, and to finish his work” (John 4:34), and his body grows by doing the work he gives it. Its love is its witness: “By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:35).

What the Ascended Christ Gives His Church

These verses sit at the heart of Ephesians 4, and they show Christ as a generous King. He came down to the lowest place for our sake and went up above every heaven, and from his throne he gives. Every believer has received a measure of his grace, chosen by him, so each of us has something to bring to the body and owes all of it to him. He gives the church apostles, prophets, evangelists, pastors and teachers, so that all his people are made ready to serve.

He means his church to grow up, steady when clever voices blow, truthful and loving in its speech, and joined so closely that each part strengthens the rest, as the whole of Ephesians 4:1–16 describes. The growth comes from the Head and is worked by his power in every part. A believer who wonders whether he or she has a place in the church has the answer in verse 7: “unto every one of us is given grace.” From first to last the building is done in love, because it comes from the One who loved us and gave himself for us.

Last revised

Public-domain commentary

Matthew Henry

From his Commentary on the Whole Bible. Henry wrote on whole passages, and this entry covers Ephesians 4:2–16. He set out his notes in a three-level outline, kept here as he numbered it.

1662–1714 · 15 verses
Passage under commentEphesians 4:2–16
I. II. Main points1. 2. Sub-points(1.) (2.) Details

Here the apostle proceeds to more particular exhortations. Two he enlarges upon in this chapter: - To unity an love, purity and holiness, which Christians should very much study. We do not walk worthy of the vocation wherewith we are called if we be not faithful friends to all Christians, and sworn enemies to all sin.

This section contains the exhortation to mutual love, unity, and concord, with the proper means and motives to promote them. Nothing is pressed upon us more earnestly in the scriptures than this. Love is the law of Christ's kingdom, the lesson of his school, the livery of his family. Observe,

I.The means of unity:

Lowliness and meekness, long-suffering, and forbearing one another in love, Ephesians 4:2. By lowliness we are to understand humility, entertaining mean thoughts of ourselves, which is opposed to pride. By meekness, that excellent disposition of soul which makes men unwilling to provoke others, and not easily to be provoked or offended with their infirmities; and it is opposed to angry resentments and peevishness. Long-suffering implies a patient bearing of injuries, without seeking revenge. Forbearing one another in love signifies bearing their infirmities out of a principle of love, and so as not to cease to love them on the account of these. The best Christians have need to bear one with another, and to make the best one of another, to provoke one another's graces and not their passions. We find much in ourselves which it is hard to forgive ourselves; and therefore we must not think it much if we find that in others which we think hard to forgive them, and yet we must forgive them as we forgive ourselves. Now without these things unity cannot be preserved. The first step towards unity is humility; without this there will be no meekness, no patience, or forbearance; and without these no unity. Pride and passion break the peace, and make all the mischief. Humility and meekness restore the peace, and keep it. Only by pride comes contention; only by humility comes love. The more lowly-mindedness the more like-mindedness. We do not walk worthy of the vocation wherewith we are called if we be not meek and lowly of heart: for he by whom we are called, he to whom we are called, was eminent for meekness and lowliness of heart, and has commanded us therein to learn of him.

II.The nature of that unity which the apostle prescribes:

it is the unity of the Spirit, Ephesians 4:3. The seat of Christian unity is in the heart or spirit: it does not lie in one set of thoughts, nor in one form and mode of worship, but in one heart and one soul. This unity of heart and affection may be said to be of the Spirit of God; it is wrought by him, and is one of the fruits of the Spirit. This we should endeavour to keep. Endeavouring is a gospel word. We must do our utmost. If others will quarrel with us, we must take all possible care not to quarrel with them. If others will despise and hate us, we must not despise and hate them. In the bond of peace. Peace is a bond, as it unites persons, and makes them live friendly one with another. A peaceable disposition and conduct bind Christians together, whereas discord and quarrelling disband and disunite their hearts and affections. Many slender twigs, bound together, become strong. The bond of peace is the strength of society. Not that it can be imagined that all good people, and all the members of societies, should be in every thing just of the same length, and the same sentiments, and the same judgment: buy the bond of peace unites them all together, with a non obstante to these. As in a bundle of rods, they may be of different lengths and different strength; but, when they are tied together by one bond, they are stronger than any, even than the thickest and strongest was of itself.

III.The motives proper to promote this Christian unity and concord. The apostle urges several, to persuade us thereto.

1.Consider how many unities there are that are the joy and glory of our Christian profession. There should be one heart; for there is one body, and one spirit, Ephesians 4:4. Two hearts in one body would be monstrous. If there be but one body, all that belong to that body should have one heart. The Catholic church is one mystical body of Christ, and all good Christians make up but one body, incorporated by one charter, that of the gospel, animated by one Spirit, the same Holy Spirit who by his gifts and graces quickens, enlivens, and governs that body. If we belong to Christ, we are all actuated by one and the same Spirit, and therefore should be one. Even as you are called in one hope of your calling. Hope is here put for its object, the thing hoped for, the heavenly inheritance, to the hope of which we are called. All Christians are called to the same hope of eternal life. There is one Christ that they all hope in, and one heaven that they are all hoping for; and therefore they should be of one heart. One Lord (Ephesians 4:5), that is, Christ, the head of the church, to whom, by God's appointment, all Christians are immediately subject. One faith, that is, the gospel, containing the doctrine of the Christian faith: or, it is the same grace of faith (faith in Christ) whereby all Christians are saved. One baptism, by which we profess our faith, being baptized in the name of the Father, Son, and Holy Ghost; and so the same sacramental covenant, whereby we engage ourselves to the Lord Christ. One God and Father of all, Ephesians 4:6. One God, who owns all the true members of the church for his children; for he is the Father of all such by special relation, as he is the Father of all men by creation: and he is above all, by his essence, and with respect to the glorious perfections of his nature, and as he has dominion over all creatures and especially over his church, and through all, by his providence upholding and governing them: and in you all, in all believers, in whom he dwells as in his holy temple, by his Spirit and special grace. If then there be so many ones, it is a pity but there should be one more - one heart, or one soul.

2.Consider the variety of gifts that Christ has bestowed among Christians: But unto every one of us is given grace according to the measure of the gift of Christ. Though the members of Christ's church agree in so many things, yet there are some things wherein they differ: but this should breed no difference of affection among them, since they are all derived from the same bountiful author and designed for the same great ends. Unto every one of us Christians is given grace, some gift of grace, in some kind or degree or other, for the mutual help of one another. Unto every one of us ministers is given grace; to some a greater measure of gifts, to others a less measure. The different gifts of Christ's ministers proved a great occasion of contention among the first Christians: one was for Paul, and another for Apollos. The apostle shows that they had no reason to quarrel about them, but all the reason in the world to agree in the joint use of them, for common edification; because all was given according to the measure of the gift of Christ, in such a measure as seemed best to Christ to bestow upon every one. Observe, All the ministers, and all the members of Christ, owe all the gifts and graces that they are possessed of to him; and this is a good reason why we should love one another, because to every one of us is given grace. All to whom Christ has given grace, and on whom he has bestowed his gifts (though they are of different sizes, different names, and different sentiments, yet), ought to love one another. The apostle takes this occasion to specify some of the gifts which Christ bestowed. And that they were bestowed by Christ he makes appear by those words of David wherein he foretold this concerning him (Psalm 68:18), Wherefore he saith (Ephesians 4:8), that is, the Psalmist saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. David prophesied of the ascension of Christ; and the apostle descants upon it here, and in the three following verses. When he ascended up on high. We may understand the apostle both of the place into which he ascended in his human nature, that is, the highest heavens, and particularly of the state to which he was advanced, he being then highly exalted, and eminently glorified, by his Father. Let us set ourselves to think of the ascension of Jesus Christ: that our blessed Redeemer, having risen from the dead, in gone to heaven, where he sits at the right hand of the Majesty on high, which completed the proof of his being the Son of God. As great conquerors, when they rode in their triumphal chariots, used to be attended with the most illustrious of their captives led in chains, and were wont to scatter their largesses and bounty among the soldiers and other spectators of their triumphs, so Christ, when he ascended into heaven, as a triumphant conqueror, led captivity captive. It is a phrase used in the Old Testament to signify a conquest over enemies, especially over such as formerly had led others captive; see Judges 5:12. Captivity is here put for captives, and signifies all our spiritual enemies, who brought us into captivity before. He conquered those who had conquered us; such as sin, the devil, and death. Indeed, he triumphed over these on the cross; but the triumph was completed at his ascension, when he became Lord over all, and had the keys of death and hades put into his hands. And he gave gifts unto men: in the psalm it is, He received gifts for men. He received for them, that he might give to them, a large measure of gifts and graces; particularly, he enriched his disciples with the gift of the Holy Ghost. The apostle, thus speaking of the ascension of Christ, takes notice that he descended first, Ephesians 4:9. As much as if he had said, "When David speaks of Christ's ascension, he intimates the knowledge he had of Christ's humiliation on earth; for, when it is said that he ascended, this implies that he first descended: for what is it but a proof or demonstration of his having done so?" Into the lower parts of the earth; this may refer either to his incarnation, according to that of David, Psalm 139:15, My substance was not hidden from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth; or, to his burial, according to that of Psalm 63:9, Those that seek my soul to destroy it shall go into the lower parts of the earth. He calls his death (say some of the fathers) his descent into the lower parts of the earth. He descended to the earth in his incarnation. He descended into the earth in his burial. As Jonas was three days and three nights in the whale's belly, so was the Son of man in the heart of the earth. He that descended is the same also that ascended up far above all heavens (Ephesians 4:10), far above the airy and starry (which are the visible) heavens, into the heaven of heavens; that he might fill all things, all the members of his church, with gifts and graces suitable to their several conditions and stations. Observe, Our Lord humbled himself first, and then he was exalted. He descended first, and then ascended. The apostle next tells us what were Christ's gifts at his ascension: He gave some apostles, etc., Ephesians 4:11. Indeed he sent forth some of these before his ascension, Matthew 10:1-5. But one was then added, Acts 1:26. And all of them were more solemnly installed, and publicly confirmed, in their office, by his visibly pouring forth the Holy Ghost in an extraordinary manner and measure upon them. Note, The great gift that Christ gave to the church at his ascension was that of the ministry of peace and reconciliation. The gift of the ministry is the fruit of Christ's ascension. And ministers have their various gifts, which are all given them by the Lord Jesus. The officers which Christ gave to his church were of two sorts - extraordinary ones advanced to a higher office in the church: such were apostles, prophets, and evangelists. The apostles were chief. These Christ immediately called, furnished them with extraordinary gifts and the power of working miracles, and with infallibility in delivering his truth; and, they having been the witnesses of his miracles and doctrine, he sent them forth to spread the gospel and to plant and govern churches. The prophets seem to have been such as expounded the writings of the Old Testament, and foretold things to come. The evangelists were ordained persons (2 Timothy 1:6), whom the apostles took for their companions in travel (Galatians 2:1), and sent them out to settle and establish such churches as the apostles themselves had planted (Acts 19:22), and, not being fixed to any particular place, they were to continue till recalled, 2 Timothy 4:9. And then there are ordinary ministers, employed in a lower and narrower sphere; as pastors and teachers. Some take these two names to signify one office, implying the duties of ruling and teaching belonging to it. Others think they design two distinct offices, both ordinary, and of standing use in the church; and then pastors are such as are fixed at the head of particular churches, with design to guide, instruct, and feed them in the manner appointed by Christ; and they are frequently called bishops and elders: and the teachers were those whose work it was also to preach the gospel and to instruct the people by way of exhortation. We see here that it is Christ's prerogative to appoint what officers and offices he pleases in his church. And how rich is the church, that had at first such a variety of officers and has still such a variety of gifts! How kind is Christ to his church! How careful of it and of its edification! When he ascended, he procured the gift of the Holy Ghost; and the gifts of the Holy Ghost are various: some have greater, others have less measures; but all for the good of the body, which brings us to the third argument,

3.Which is taken from Christ's great end and design in giving gifts unto men. The gifts of Christ were intended for the good of his church, and in order to advance his kingdom and interest among men. All these being designed for one common end is a good reason why all Christians should agree in brotherly love, and not envy one another's gifts. All are for the perfecting of the saints (Ephesians 4:12); that is, according to the import of the original, to bring into an orderly spiritual state and frame those who had been as it were dislocated and disjointed by sin, and then to strengthen, confirm, and advance them therein, that so each, in his proper place and function, might contribute to the good of the whole. - For the work of the ministry, or for the work of dispensation; that is, that they might dispense the doctrines of the gospel, and successfully discharge the several parts of their ministerial function. - For the edifying of the body of Christ; that is, to build up the church, which is Christ's mystical body, by an increase of their graces, and an addition of new members. All are designed to prepare us for heaven: Till we all come, etc., Ephesians 4:13. The gifts and offices (some of them) which have been spoken of are to continue in the church till the saints be perfected, which will not be till they all come in the unity of the faith (till all true believers meet together, by means of the same precious faith) and of the knowledge of the Son of God, by which we are to understand, not a bare speculative knowledge, or the acknowledging of Christ to be the Son of God and the great Mediator, but such as is attended with appropriation and affection, with all due honour, trust, and obedience. - Unto a perfect man, to our full growth of gifts and graces, free from those childish infirmities that we are subject to in the present world. - Unto the measure of the stature of the fulness of Christ, so as to be Christians of a full maturity and ripeness in all the graces derived from Christ's fulness: or, according to the measure of that stature which is to make up the fulness of Christ, which is to complete his mystical body. Now we shall never come to the perfect man, till we come to the perfect world. There is a fulness in Christ, and a fulness to be derived from him; and a certain stature of that fulness, and a measure of that stature, are assigned in the counsel of God to every believer, and we never come to that measure till we come to heaven. God's children, as long as they are in this world, are growing. Dr Lightfoot understands the apostle as speaking here of Jews and Gentiles knit in the unity of the faith and of the knowledge of the Son of God, so making a perfect man, and the measure of the stature of the fulness of Christ. The apostle further shows, in the following verses, what was God's design in his sacred institutions, and what effect they ought to have upon us. As,

(1.)That we henceforth be no more children, etc. (Ephesians 4:14); that is, that we may be no longer children in knowledge, weak in the faith, and inconstant in our judgments, easily yielding to every temptation, readily complying with every one's humour, and being at every one's back. Children are easily imposed upon. We must take care of this, and of being tossed to and fro, like ships without ballast, and carried about, like clouds in the air, with such doctrines as have no truth nor solidity in them, but nevertheless spread themselves far and wide, and are therefore compared to wind. By the sleight of men; this is a metaphor taken from gamesters, and signifies the mischievous subtlety of seducers: and cunning craftiness, by which is meant their skilfulness in finding ways to seduce and deceive; for it follows, whereby they lie in wait to deceive, as in an ambush, in order to circumvent the weak, and draw them from the truth. Note, Those must be very wicked and ungodly men who set themselves to seduce and deceive others into false doctrines and errors. The apostle describes them here as base men, using a great deal of devilish art and cunning, in order thereunto. The best method we can take to fortify ourselves against such is to study the sacred oracles, and to pray for the illumination and grace of the Spirit of Christ, that we may know the truth as it is in Jesus, and be established in it.

(2.)That we should speak the truth in love (Ephesians 4:15), or follow the truth in love, or be sincere in love to our fellow-christians. While we adhere to the doctrine of Christ, which is the truth, we should live in love one with another. Love is an excellent thing; but we must be careful to preserve truth together with it. Truth is an excellent thing; yet it is requisite that we speak it in love, and not in contention. These two should go together - truth and peace.

(3.)That we should grow up into Christ in all things. Into Christ, so as to be more deeply rooted in him. In all things; in knowledge, love, faith, and all the parts of the new man. We should grow up towards maturity, which is opposed to being children. Those are improving Christians who grow up into Christ. The more we grow into an acquaintance with Christ, faith in him, love to him, dependence upon him, the more we shall flourish in every grace. He is the head; and we should thus grow, that we may thereby honour our head. The Christian's growth tends to the glory of Christ.

(4.)We should be assisting and helpful one to another, as members of the same body, Ephesians 4:16. Here the apostle makes a comparison between the natural body and Christ's mystical body, that body of which Christ is the head: and he observes that as there must be communion and mutual communications of the members of the body among themselves, in order to their growth and improvement, so there must be mutual love and unity, together with the proper fruits of these, among Christians, in order to their spiritual improvement and growth in grace. From whom, says he (that is, from Christ their head, who conveys influence and nourishment to every particular member), the whole body of Christians, fitly joined together and compacted (being orderly and firmly united among themselves, every one in his proper place and station), by that which every joint supplies (by the assistance which every one of the parts, thus united, gives to the whole, or by the Spirit, faith, love, sacraments, etc., which, like the veins and arteries in the body, serve to unite Christians to Christ their head, and to one another as fellow-members), according to the effectual working in the measure of every part (that is, say some, according to the power which the Holy Ghost exerts to make God's appointed means effectual for this great end, in such a measure as Christ judges to be sufficient and proper for every member, according to its respective place and office in the body; or, as others, according to the power of Christ, who, as head, influences and enlivens every member; or, according to the effectual working of every member, in communicating to others of what it has received, nourishment is conveyed to all in their proportions, and according to the state and exigence of every part) makes increase of the body, such an increase as is convenient for the body. Observe, Particular Christians receive their gifts and graces from Christ for the sake and benefit of the whole body. Unto the edifying of itself in love. We may understand this two ways: - Either that all the members of the church may attain a greater measure of love to Christ and to one another; or that they are moved to act in the manner mentioned from love to Christ and to one another. Observe, Mutual love among Christians is a great friend to spiritual growth: it is in love that the body edifies itself; whereas a kingdom divided against itself cannot stand.

Historical interpretation

Two Centuries of Reception

4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.

4 quotes · AD 202–420
Ante-NicenePost-Nicene
200300400

Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.

d. AD 370Gaius Marius VictorinusPost-NiceneSourceEPISTLE TO THE EPHESIANS 2.4.10
Nothing in the cosmos is left untouched by Christ. He indeed descended to the lower parts of the earth and ascended above all the heavens. What heavens? Some say three, some more … but what does it matter? Christ, who ascended, ascended above all the heavens, however many. For eternity is now presently reigning in heaven and incorruptible life. All things there live by the Spirit. This reordering did not occur, however, until the descent of Christ. Once the mystery [of the cross] had been accomplished, all these received salvation after the passion and ascent of Christ and have been perfected. For this is what he means by “so that he might fulfill all,” that is, make them perfect and full, with nothing lacking.… Surely this could not be understood to infer that he fulfilled his mission on earth but set nothing right in the heavens and perfected nothing there.
d. AD 407John ChrysostomPost-NiceneSourceHomily on Ephesians 11
When thou hearest these words, think not of a mere removal from one place to another; for what Paul establishes in the Epistle to the Philippians, that very argument is he also insisting upon here. In the same way as there, when exhorting them concerning lowliness, he brings forward Christ as an example, so does he here also, saying, "He descended into the lower parts of the earth." For were not this so, this expression which he uses, "He became obedient even unto death," were superfluous; whereas from His ascending, he implies His descent, and by "the lower parts of the earth," he means "death," according to the notions of men; as Jacob also said, "Then shall ye bring down my gray hairs with sorrow to the grave." And again as it is in the Psalm, "Lest I become like them that go down into the pit," that is like the dead. Why does he descant upon this region here? And of what captivity does he speak? Of that of the devil; for He took the tyrant captive, the devil, I mean, and death, and the curse, and sin. Behold His spoils and His trophies.

"Now this, He ascended, what is it but that He also descended?"

This strikes at Paul of Samosata and his school.

"He that descended, is the same also that ascended far above all the Heavens, that He might fill all things."

He descended, saith he, into the lower parts of the earth, beyond which there are none other: and He ascended up far above all things, to that place, beyond which there is none other. This is to show His divine energy, and supreme dominion. For indeed even of old had all things been filled.
d. AD 420JeromePost-NiceneSourceCommentary on Ephesians 4:10
Could he possibly have passed through and beyond all the heavens and all the supernal regions and the heavenly orbits which philosophers call the spheres to take his place in the highest heaven, in its topmost location? Or should we rather believe that, transcending and spurning everything corporeal and contemplating the eternal, he has taken his place above the heavens, that is, above all that is visible? I think this the better opinion. Therefore the Son of God descended to the lower parts of the earth and ascended above all the heavens, so that he might fulfill not only the Law and the Prophets but also certain hidden dispensations which only the Father knew. He also descended to the lower parts and ascended to heaven, so that he might bring fulfillment to those who were in those regions, so far as they were able to receive. From this we know that before Christ descended and ascended everything was void and in need of his fullness.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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