Ephesians 4:10 Komentář

We have gone through the former part of this epistle, which consists of several important doctrinal truths, contained in the three preceding chapters. We enter now on the latter part of it, in which we have the most weighty and serious exhortations that can be given. We may observe that in this, as in most others of Paul's epistles, the former part is doctrinal, and fitted to inform the minds of men in the great truths and doctrines of the gospel, the latter is practical, and designed for the direction of their lives and manners, all Christians being bound to endeavour after soundness in the faith, and regularity in life and practice. In what has gone before we have heard of Christian privileges, which are the matter of our comfort. In what follows we shall hear of Christian duties, and what the Lord our God requires of us in consideration of such privileges vouchsafed to us. The best way to understand the mysteries and partake of the privileges of which we have read before is conscientiously to practise the duties prescribed to us in what follows: as, on the other hand, a serious consideration and belief of the doctrines that have been taught us in the foregoing chapters will be a good foundation on which to build the practice of the duties prescribed in those which are yet before us. Christian faith and Christian practice mutually befriend each other. In this chapter we have divers exhortations to important duties. I. One that is more general (Eph 4:1). II. An exhortation to mutual love, unity, and concord, with the proper means and motives to promote them (Eph 4:2-16). III. An exhortation to Christian purity and holiness of life; and that both more general (Eph 4:17-24) and in several particular instances (Eph 4:25 to the end).

INTRODUCTION TO EPHESIANS 4 The apostle having in the three former chapters treated of the doctrines of grace, and explained and established them, proceeds in the three following to exhort to the duties of religion; and in this advises to a becoming conversation in general, and to brotherly concord and unity in particular; and dehorts from several vices, and encourages to the contrary virtues. And inasmuch as these Ephesians were called with an holy calling, he entreats them, if they had any regard for him as a prisoner of Christ, that they would walk worthy of it, Eph 4:1, and directs to the manner in which they should act becoming it, with all humility, patience, forbearance, and love; seeking to preserve a spiritual harmony, unity, and peace, one among another, Eph 4:2, for the encouragement of which, he makes use of various arguments, taken from the unity of the body, of which they were members; from their being quickened and influenced by one and the same Spirit; from having the same hope of eternal happiness, to which they were called; from their having one Lord over them, who is Christ; from their having the same like precious faith in him; from their being baptized with the same baptism in him; and from their having one, and the same God and Father, Eph 4:4, and from all of them having gifts, though different, for mutual usefulness; which gifts are described by the author and donor of them, Christ, Eph 4:7, which is proved Eph 4:8, out of a passage in Psa 68:18, which is explained of the humiliation and exaltation of Christ, of his descent from heaven, and ascension thither; the end of which latter was to fill all things, or persons, with gifts, Eph 4:9, of which a particular enumeration is given, Eph 4:11, the design of which is, to fit men for the work of the ministry, and by them to convert sinners, and edify saints, Eph 4:12, which ministry is to be continued, until all the saints arrive to a perfection of spiritual knowledge, and make up one perfect man, or body of men in Christ, Eph 4:13, for the use and end of the Gospel ministry is not, that such who are converted by it should continue children, be in suspense about truth, and under the deceptions of men, Eph 4:14, but that through speaking the truth in love, they should grow up into Christ their head; from whom supplies of grace are communicated, for the increase and edification of every member of the body, Eph 4:15, and seeing these Ephesians to whom the apostle writes were separated in the effectual calling from the rest of the Gentiles, they ought not to walk as the others did; whose minds were vain, their understandings darkened, and their hearts blinded, hardened, and ignorant; and had no sense of things, but were given up to all manner of wickedness, Eph 4:17, whereas they had learned Christ, and through hearing had been taught the truth of the Gospel, as it was in him, Eph 4:20, wherefore it became them in their conversation, not to follow the dictates of corrupt nature, called the old man, that being full of lusts, corrupt, and deceitful, but to act becoming the renewing work of the Spirit upon their souls, and agreeably to the new principles of the grace of God created in them, in order to righteousness and holiness, Eph 4:22, and in particular it became them to avoid lying, and on the contrary to speak truth to one another; and that for this reason, because they were members of the same body, and of one another, Eph 4:25, and likewise to abstain from sinful anger, and not continue a wrathful disposition, Eph 4:26, nor was it advisable to yield to the suggestions, solicitations, and temptations of Satan, Eph 4:27, nor to commit theft, but on the other hand give themselves to manual labour at some commendable calling, that they might have for their own use, and others too, Eph 4:28, and it was also right to be careful not to suffer corrupt and unchaste words to come out of their mouths, but such as would be grateful and useful to others, Eph 4:29, and the rather this, and all the rest of the things mentioned, and likewise what follows, should be attended to; since by such evil lusts, words, and actions, the Holy Spirit of God is grieved, who should not, since he is the sealer of the saints unto the day of redemption, Eph 4:30. And the chapter is concluded with a dehortation from several vices of the mind and tongue, respecting wrath and revenge; and an exhortation to the contrary virtues, kindness, tenderness, and forgiveness; to which encouragement is given, by the example of God, who forgives for Christ's sake, Eph 4:31.

He that descended is the same also that ascended,.... It was the same divine Person, the Son of God, who assumed human nature, and suffered in it, which is meant by his descent, who in that nature ascended up to heaven: this proves that Christ existed before he took flesh of the virgin; and that though he has two natures, yet he is but one person; and disproves the Popish notion of the descent of Christ's soul into Limbus or hell, locally taken: and this ascension of his was, up far above all heavens: the visible heavens, the airy and starry heavens; Christ ascended far above these, and went into the third heaven, the holiest of all; and this is expressive of the exaltation of Christ, who is made higher than the heavens; and the end of his ascension was, that he might fill all things, or "fulfil all things"; that were types of him, or predicted concerning him; that as he had fulfilled many things already by his incarnation doctrine, miracles, obedience, sufferings, death, and resurrection from the dead; so he ascended on high that he might accomplish what was foretold concerning his ascension to heaven, and session at the right hand of God, and answer to the type of the high priest's entering once a year into the holiest of all: or that he might complete, perfect, and fill up all his offices; as the remainder of his priestly office, his intercession for his people; and more finally his prophetic office by the effusion of his Spirit; and more visibly his kingly office, by sending forth the rod of his strength out of Zion, and subduing the people under him: or that he might fill all places; as God he fills all places at once being infinite, immense, and omnipresent; as man, one after another; at his incarnation he dwelt with men on earth at his crucifixion he was lifted up between heaven and earth; at his death he descended into the lower parts of the earth, into hell, "Hades", or the grave; and at his resurrection stood upon the earth again, and had all power in heaven and in earth given him; and at his ascension he went through the airy and starry heavens, into the highest heaven; and so successively was in all places: or rather that he might fill all persons, all his elect, both Jews and Gentiles; and so the Arabic version renders it, "that he might fill all creatures"; as the Gentiles were called; particularly that he might fill each and everyone of his people with his grace and righteousness, with his Spirit, and the fruits of it, with spiritual knowledge and understanding, with food and gladness, with peace, joy and comfort; and all his churches with his gracious presence, and with officers and members, and all with gifts and graces suitable to their several stations and work.

But what Isaiah said, "From the height above, or from the depth beneath," was meant to indicate, that "He who descended was the same also who ascended."

Learn then, ye foolish men, that Jesus who suffered for us, and who dwelt among us, is Himself the Word of God. For if any other of the Aeons had become flesh for our salvation, it would have been probable that the apostle spoke of another. But if the Word of the Father who descended is the same also that ascended, He, namely, the Only-begotten Son of the only God, who, according to the good pleasure of the Father, became flesh for the sake of men, the apostle certainly does not speak regarding any other, or concerning any Ogdoad, but respecting our Lord Jesus Christ.

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.

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.

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.

Thus, He descended to the very lowest regions, beyond which there is nothing else, and ascended far above all things, above which there is nothing more. And this descent did not hinder His ascent. Therefore you also, if you humble yourselves, will be exalted. He accomplished this in order to fill all things with His dominion and power, according to the flesh, since according to His Divinity He already filled all things before. All of this is directed against Paul of Samosata and Nestorius. For He who descended — evidently, as a dweller on high He descended, both through the incarnation to earth and through death into Hades — is one and the same, and not different.

Three aspects of the ascension are discussed. First, He that descended is the same also that ascended indicates the person who ascends. It affirms the unity of person in the two natures of Christ, the divine and the human. For he who descended, as was said, is the Son of God taking on human nature. He who ascends is the Son of man, raising human nature to the preeminence of immortal life. Thus the Son of God who descended and the Son of man who ascended are identical: "And no man hath ascended into heaven, but he that descended from heaven, the Son of man who is in heaven" (Jn. 3:13). Notice too how the humble who voluntarily lower themselves, spiritually ascend to the grandeur of God: "he that humbleth himself shall be exalted" (Lk. 14:11). Secondly, above all the heavens denotes the destination of the ascension. "He mounteth above the heaven of heavens, to the east" (Ps. 67:34). This should not be understood simply in reference to an ascension above the physical heavens, it also refers to every spiritual creature. God has set Christ "on his right hand in the heavenly places. Above all principality and power and virtue and dominion and every name that is named, not only in this world, but also in that which is to come" (Eph. 1:20-21). Thirdly, the fruitful outcome of the ascension is that he might fill all things, bestowing on every race of men the fullness of spiritual gifts. "We shall be filled with the good things of thy house" (Ps. 64:5); "Come over to me, all ye that desire me, and be filled with my fruits" (Ecclus. 24:26). Or, that he might fulfill, that is, put into effect all things written concerning himself: "all things must needs be fulfilled which are written in the law of Moses and in the prophets and in the psalms, concerning me" (Lk. 24:44).

The apostle exhorts them to walk worthy of their vocation, and to live in peace and unity, Eph 4:1-6. Shows that God has distributed a variety of gifts, and instituted a variety of offices in his Church, for the building up and perfecting of the body of Christ, Eph 4:7-13. Teaches them the necessity of being well instructed and steady in Divine things, Eph 4:14. Teaches how the body or Church of Christ is constituted, Eph 4:15, Eph 4:16. Warns them against acting like the Gentiles, of whose conduct he gives a lamentable description, Eph 4:17-19. Points out how they had been changed, in consequence of their conversion to Christianity, Eph 4:20, Eph 4:21. Gives various exhortations relative to the purification of their minds, their conduct to each other, and to the poor, Eph 4:22-28. Shows them that their conversation should be chaste and holy, that they might not grieve the Spirit of God; that they should avoid all bad tempers, be kindly affectioned one to another, and be of a forgiving spirit, Eph 4:29-32.

He that descended - And he who descended so low is the same who has ascended so high. He came to the lower parts of the earth - the very deepest abasement; having emptied himself; taken upon him; the form of a servant, and humbled himself unto death, even the death of the cross; now he is ascended far above all heavens - higher than all height; he has a name above every name. Here his descending into the lower parts of the earth is put in opposition to his ascending far above all heavens. His abasement was unparalleled; so also is his exaltation. That he might fill all things - That he might be the fountain whence all blessings might flow; dispensing all good things to all his creatures, according to their several capacities and necessities; and, particularly, fill both converted Jews and Gentiles with all the gifts and graces of his Holy Spirit. Hence it follows:

EXHORTATIONS TO CHRISTIAN DUTIES RESTING ON OUR CHRISTIAN PRIVILEGES, AS UNITED IN ONE BODY, THOUGH VARYING IN THE GRACES GIVEN TO THE SEVERAL MEMBERS, THAT WE MAY COME UNTO A PERFECT MAN IN CHRIST. (Eph. 4:1-32) Translate, according to the Greek order, "I beseech you, therefore (seeing that such is your calling of grace, the first through third chapters) I the prisoner in the Lord (that is, imprisoned in the Lord's cause)." What the world counted ignominy, he counts the highest honor, and he glories in his bonds for Christ, more than a king in his diadem [THEODORET]. His bonds, too, are an argument which should enforce his exhortation. vocation--Translate, "calling" to accord, as the Greek does, with "called" (Eph 4:4; Eph 1:18; Rom 8:28, Rom 8:30). Col 3:15 similarly grounds Christian duties on our Christian "calling." The exhortations of this part of the Epistle are built on the conscious enjoyment of the privileges mentioned in the former part. Compare Eph 4:32, with Eph 1:7; Eph 5:1 with Eph 1:5; Eph 4:30, with Eph 1:13; Eph 5:15, with Eph 1:8.

all heavens--Greek, "all the heavens" (Heb 7:26; Heb 4:14), Greek, "passed through the heavens" to the throne of God itself. might fill--In Greek, the action is continued to the present time, both "might" and "may fill," namely, with His divine presence and Spirit, not with His glorified body. "Christ, as God, is present everywhere; as glorified man, He can be present anywhere" [ELLICOTT].