TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ephesians 4:2–16. His three-level outline is real structure in the source text, so it is rendered as structure.
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, Eph 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, Eph 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, Eph 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 (Eph 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, Eph 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 (Psa 68:18), Wherefore he saith (Eph 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 Jdg 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, Eph 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, Psa 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 Psa 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 (Eph 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., Eph 4:11. Indeed he sent forth some of these before his ascension, Mat 10:1-5. But one was then added, Act 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 (Ti2 1:6), whom the apostles took for their companions in travel (Gal 2:1), and sent them out to settle and establish such churches as the apostles themselves had planted (Act 19:22), and, not being fixed to any particular place, they were to continue till recalled, Ti2 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 (Eph 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., Eph 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. (Eph 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 (Eph 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, Eph 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
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"God gave to the Church, some apostles, and some prophets, and some evangelists, and some pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ."
So long, however, as its form exists in its proper order, you may seek and discuss as much as you please, and give full rein to your curiosity, in whatever seems to you to hang in doubt, or to be shrouded in obscurity. You have at hand, no doubt, some learned brother gifted with the grace of knowledge, some one of the experienced class, some one of your close acquaintance who is curious like yourself; although with yourself, a seeker he will, after all, be quite aware that it is better for you to remain in ignorance, lest you should come to know what you ought not, because you have acquired the knowledge of what you ought to know.
There are five ways of speaking about the Scriptures: speaking in tongues, speaking in revelation, speaking in knowledge, speaking in prophecy, speaking in teaching.… But there is another thing apart from these. It is being an evangelist. This means to relate what Christ did and announce that Christ himself is to be worshiped.
The name prophets is given to those who, having received the Spirit of God, spoke beforehand of Christ and his advent. These were the prophets who “were until Christ.” But after he arrived, was there no reason for any further prophecy? What prophets does Paul speak of here? It is obviously those who being full of the Spirit spoke of God after his coming, continuing to expound the divine teaching.
Apostles are bishops, while prophets are interpreters of the Scriptures.… Even if they are not elders they can nonetheless preach the gospel without a chair, as Stephen and Philip are recorded to have done. Shepherds may be readers, who nourish the people who hear them by their readings.… Masters may refer to the healers in the church who constrain and chastise those who are troubled. Or they may be those who were accustomed to hearing the readings and imparting them to children, as was the Jewish custom. Their tradition was passed on to us but has by now become obsolete through neglect.
This is a house set up and ordered by Jesus.… He does not do this in a casual manner. It is with the utmost discrimination and discretion: One is assigned to the rank of an apostle, one to the place of a prophet, others to look after the flock of Christ and to work at the divine instruction of others for those saints who are prepared to learn.
What he said elsewhere, "Wherefore also God hath highly exalted Him," that saith he also here. "He that descended, is the same also that ascended." It did Him no injury that He came down into the lower parts of the earth, nor was it any hindrance to His becoming far higher than the Heavens. So that the more a man is humbled, so much the more is he exalted. For as in the case of water, the more a man presses it downwards, the more he forces it up; and the further a man retires to hurl a javelin, the surer his aim; so is it also with humility. However, when we speak of ascents with reference to God, we must needs conceive a descent first; but when with reference to man, not at all so. Then he goes on to show further His providential care, and His wisdom, for He who hath wrought such things as these, who had such might, and who refused not to go down even to those lower parts for our sakes, never would He have made these distributions of spiritual gifts without a purpose. Now elsewhere he tells us that this was the work of the Spirit, in the words, "In the which the Holy Ghost hath made you bishops to feed the Church of God." And here he saith that it is the Son; and elsewhere that it is God. "And He gave to the Church some apostles, and some prophets." But in the Epistle to the Corinthians, he saith, "I planted, Apollos watered; but God gave the increase." And again, "Now he that planteth and he that watereth are one: but each shall receive his own reward according to his own labor." So is it also here; for what if thou bring in but little? Thou hast received so much. First, he says, "apostles"; for these had all gifts; secondarily, "prophets," for there were some who were not indeed apostles, but prophets, as Agabus; thirdly, "evangelists," who did not go about everywhere, but only preached the Gospel, as Priscilla and Aquila; "pastors and teachers," those who were entrusted with the charge of a whole nation. What then? are the pastors and the teachers inferior? Yes, surely; those who were settled and employed about one spot, as Timothy and Titus, were inferior to those who went about the world and preached the Gospel. However, it is not possible from this passage to frame the subordination and precedence, but from another Epistle. "He gave," saith he; thou must not say a word to gainsay it. Or perhaps by "evangelists" he means those who wrote the Gospel.
"For the perfecting of the saints unto the work of ministering, unto the building up of the body of Christ."
Perceive ye the dignity of the office? Each one edifies, each one perfects, each one ministers.
From this passage Paul clearly confirms the divinity of the Father and Son. What Christ is here said to have bestowed [as in his first letter to the Corinthians] is nothing less than the gift of God. … Failing to understand this, Sabellius confused the Father and the Son, not grasping that, though distinguishable, they work together with single intent.
It is not to be supposed that as with the first three … he has allotted different offices to shepherds and teachers. For he does not say “some shepherds, some teachers” but “some shepherds and teachers,” meaning that he who is a shepherd should at the same time be a teacher. No one in the church, even a saintly person, should take to himself the name of shepherd unless he can teach those whom he feeds.
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Summary
Ephesians 4:11 is a pivotal verse that reveals Christ's post-ascension provision for His church, detailing specific leadership gifts bestowed upon believers for the building up and maturing of the body of Christ. Following His triumphant return to heaven, Jesus did not abandon His followers but actively equipped them with diverse and essential ministries—apostles, prophets, evangelists, and pastor-teachers—to ensure the church's spiritual growth, unity, and effective witness in the world.
Context
Literary Context
This verse is strategically placed within the latter, more practical section of Paul's letter to the Ephesians, following the profound theological exposition of chapters 1-3. Chapter 4 marks a significant transition from doctrine to duty, urging believers to "walk worthy of the vocation wherewith ye are called" (Ephesians 4:1). Paul begins by emphasizing the foundational unity of the Spirit, grounded in one body, one Spirit, one hope, one Lord, one faith, one baptism, and one God and Father of all (Ephesians 4:4-6). However, this unity is not uniformity, as Paul immediately clarifies that grace and gifts are distributed "according to the measure of the gift of Christ" (Ephesians 4:7). Verses 8-10 provide a parenthetical explanation, referencing Psalm 68:18 to illustrate Christ's triumphant ascension and subsequent distribution of gifts to humanity. Verse 11 then directly lists these specific ministerial roles, setting the stage for the crucial purpose articulated in verse 12: "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ" (Ephesians 4:12).
Historical & Cultural Context
Paul wrote Ephesians likely from Roman imprisonment, addressing a church in Ephesus, a prominent city in Asia Minor known for its diverse religious practices, including the worship of Artemis. The early Christian church was rapidly expanding, facing both internal challenges of maintaining unity amidst diverse backgrounds (Jew and Gentile) and external pressures from paganism and nascent heresies. In this environment, structured leadership and clear teaching were vital for the church's stability and doctrinal purity. The concept of "gifts" (charismata) was understood within the broader Hellenistic and Jewish contexts, but Paul redefines them through the lens of Christ's empowering grace, emphasizing their corporate, rather than individualistic, purpose. The roles listed, while having parallels in other ancient societies (e.g., messengers, teachers), are specifically recontextualized as divine provisions for the unique organism of the church, the body of Christ.
Key Themes
Ephesians 4:11 directly contributes to several overarching themes within the book of Ephesians and Paul's broader theology. Firstly, it underscores the theme of Christ's Headship and Sovereignty over the church, as it is He who "gave" these gifts, not human appointment. This reinforces the idea that the church's structure and function derive directly from its ascended Lord. Secondly, it highlights the theme of Unity in Diversity, demonstrating how distinct, divinely appointed roles work together to foster a cohesive and healthy body, rather than leading to fragmentation. The variety of ministries serves the singular goal of equipping the saints for ministry and building up the body. Thirdly, the verse is foundational to the theme of Church Edification and Maturity. These gifts are not ends in themselves but means to an end: the church's growth "unto a perfect man, unto the measure of the stature of the fulness of Christ" (Ephesians 4:13). Finally, it speaks to the theme of Divine Empowerment for Ministry, emphasizing that effective spiritual service is not based on human ability alone but on the enabling grace and specific gifting of Christ.
Exposition and Analysis
Key Word Analysis
This verb (G1325) signifies a deliberate and intentional act of bestowing or granting. In this context, it emphasizes that the various ministerial roles are not self-appointed or humanly devised, but are sovereignly and generously given by Christ Himself. This highlights the divine origin and authority of these offices, underscoring that they are gifts from the ascended Lord to His church.
The term (G652) literally means "one sent forth" or "a delegate." While it primarily refers to the unique, foundational twelve apostles chosen by Christ, and Paul as one "born out of due time," it can also broadly refer to those "sent" with a specific commission and authority for gospel proclamation and church planting. This foundational role was crucial for establishing the early church's doctrine and structure.
This word (G4166) means "shepherd," carrying the rich biblical imagery of one who cares for, guides, protects, and feeds a flock. In the context of the church, it signifies leaders who spiritually nurture and oversee the congregation.
This term (G1320) denotes an "instructor" or "master." The Greek grammatical construction ("some, pastors and teachers") often suggests a single, combined office of "pastor-teachers," implying that the shepherding role inherently involves the systematic instruction and imparting of God's truth to the flock.
Verse Breakdown
"And he gave some, apostles;"
This initial clause establishes Christ as the active giver of these gifts. The "some" indicates that not all believers are given the same office, but specific individuals are divinely appointed as apostles. These were foundational figures, uniquely commissioned by Christ to establish the church and its doctrine, often accompanied by miraculous powers and a universal commission.
"and some, prophets;"
Following apostles, Christ also gave prophets. These individuals were inspired speakers (G4396, prophḗtēs), those who spoke forth God's revelation, often providing divine insight, exhortation, or guidance to the early church. Their role was crucial for communicating God's will and truth before the completion of the New Testament canon.
"and some, evangelists;"
Christ's provision includes evangelists (G2099, euangelistḗs), literally "good news bringers." These are individuals primarily gifted and called to proclaim the Gospel message, leading others to faith in Christ and expanding the reach of the church through missionary endeavors and outreach.
"and some, pastors and teachers;"
This final category, linked by a single article in the Greek, suggests a unified office of "pastor-teachers." These are the "shepherds" (G4166, poimḗn) who nurture, guide, protect, and instruct (G1320, didáskalos) the local flock in sound doctrine and practical Christian living. Their ministry is characterized by ongoing care, oversight, and the systematic teaching of God's Word for the spiritual health and maturity of the congregation.
Literary Devices
The verse employs several literary devices to convey its profound message. The most prominent is Enumeration, presenting a clear, concise list of distinct ministerial offices. This direct listing emphasizes the specific and intentional nature of Christ's gifts. Coupled with this is Repetition (or Anaphora), seen in the repeated phrase "and some," which serves to highlight the distinct yet complementary nature of each role, underscoring that while diverse, they all originate from the same divine source. The structure also exhibits Parallelism, as each clause follows a similar pattern, creating a rhythmic and emphatic declaration of Christ's distribution of gifts. Finally, the term "pastors" functions as a powerful Metaphor, drawing on the familiar imagery of a shepherd caring for a flock, thereby communicating the nurturing, guiding, and protective aspects of this leadership role within the church.
Theological and Thematic Connections
Ephesians 4:11 is foundational for understanding the divine origin and purpose of leadership within the church. It fundamentally asserts that church leadership is not a human invention or a mere organizational necessity, but a direct, sovereign gift from the ascended Christ. These offices are not given for the personal exaltation of the individuals holding them, but for the corporate health and growth of the entire body of believers. The diversity of gifts—from the foundational and expansive work of apostles and prophets, to the outreach of evangelists, and the nurturing, teaching ministry of pastors—demonstrates God's comprehensive provision for every aspect of the church's life, from its establishment and expansion to its internal spiritual development and doctrinal stability. This verse sets the stage for the subsequent explanation in Ephesians 4:12, which clarifies that these leaders are given "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ," highlighting that their ultimate purpose is to equip all believers for their own service and contribution to the church's overall mission and maturity.
Reflection and Application
Ephesians 4:11 offers profound insights for contemporary believers and the church today. It calls us to recognize and affirm that true spiritual leadership is a divine impartation, not merely a human achievement or elected position. This understanding should foster a deep respect and appreciation for those whom Christ has gifted and called into these ministries, recognizing their vital role in nurturing the spiritual health and growth of the congregation. Furthermore, it challenges us to value the diverse expressions of ministry within the body of Christ, understanding that each gift—apostle, prophet, evangelist, pastor, teacher—contributes uniquely to the church's overall health and mission. We are reminded that these leaders are not meant to do all the work, but rather to equip every believer for their own participation in ministry, fostering a culture where every member understands their part in building up the body of Christ. This verse should inspire us to pray diligently for our spiritual leaders, supporting them as they faithfully steward the gifts Christ has given them, and to actively seek how we, too, can use our own gifts to serve and edify the church, ultimately working towards unity in faith and maturity in Christ.
Questions for Reflection
FAQ
Are the offices of "apostle" and "prophet" still active in the church today, or were they limited to the early church?
The question of whether the offices of apostle and prophet, as described in Ephesians 4:11, continue today is a subject of ongoing theological debate. Many evangelicals believe that the foundational, authoritative, and revelatory roles of the original apostles (who were eyewitnesses to Christ's resurrection and uniquely commissioned to lay the church's foundation) and the New Testament prophets (who delivered direct, infallible revelation before the completion of the canon) ceased with the apostolic age. This view holds that the church's foundation has been laid, and the completed Scriptures are now the sole infallible source of truth. However, other traditions and charismatics believe that these offices, perhaps in a different or less authoritative sense, continue to function today, referring to individuals with a unique gifting for church planting, pioneering missionary work, or powerful revelatory insight that is always subject to the authority of Scripture. Regardless of one's specific view, all agree that Christ continues to gift His church for its edification and mission.
Christ-Centered Fulfillment
Ephesians 4:11 finds its ultimate fulfillment and meaning in the person and work of Jesus Christ. It is Christ, the ascended Lord, who "gave" these gifts, demonstrating His continued active headship over His church even from heaven. This distribution of gifts is a direct result of His triumphant victory over sin and death, as alluded to in the preceding verses which quote Psalm 68:18. Just as He descended to conquer and then ascended to glory, He now pours out His Spirit and gifts upon His people. The very existence of these offices—apostles, prophets, evangelists, pastors, and teachers—points back to Christ as the supreme Apostle (Hebrews 3:1), the ultimate Prophet (Deuteronomy 18:15), the quintessential Evangelist (who Himself proclaimed the good news of the Kingdom, Luke 4:43), and the Chief Shepherd (1 Peter 5:4) and Master Teacher (John 13:13). Thus, these ministerial gifts are not merely roles but manifestations of Christ's ongoing ministry through His body, empowering His church to continue His work of reconciliation, discipleship, and edification until His glorious return (Ephesians 4:13).