Ascension Gifts - Part 1

Before considering the 'ascension gifts' of verse 11, we will begin by examining the context in which they are found; i.e. verses 1-16. I suspect, that in doing so we will be want to 'de-emphasise' the 'ascension gifts', as we come to understand the main thrust of this passage.

Ephesians 4:1-16

1 I therefore, the prisoner in the Lord, beseech you that you walk worthy of the calling with which you are called, 2 with all lowliness and meekness, with long-suffering, forbearing one another in love, 3 endeavoring to keep the unity of the Spirit in the bond of peace. 4 There is one body and one Spirit, even as you are called in one hope of your calling, 5 one Lord, one faith, one baptism, 6 one God and Father of all, who is above all and through all and in you all. 7 But to every one of us is given grace according to the measure of the gift of Christ. 8 Therefore He says, "When He ascended up on high, He led captivity captive and gave gifts to men." 9 (Now that He ascended, what is it but that He also descended first into the lower parts of the earth? 10 He who descended is the same also as He who ascended up far above all heavens, that He might fill all things.) 11 And truly He gave some to be apostles, and some to be prophets, and some to be evangelists, and some to be pastors and teachers, 12 for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. 13 And this until we all come into the unity of the faith and of the knowledge of the Son of God, to a full-grown man, to the measure of the stature of the fullness of Christ; 14 so that we no longer may be infants, tossed to and fro and carried about by every wind of doctrine, in the dishonesty of men, in cunning craftiness, to the wiles of deceit. 15 But that you, speaking the truth in love, may in all things grow up to Him who is the Head, even Christ; 16 from whom the whole body, fitted together and compacted by that which every joint supplies, according to the effectual working in the measure of each part, producing the growth of the body to the edifying of itself in love.

Verse 1

'I [Paul] the prisoner in the Lord ... beseech you [implore, plead] that you walk worthy of the calling with which you are called '.

Paul here shows by example, the true nature of a servant of Christ. In doing so, Paul is calling attention to his own willingness to live as a servant whilst imploring those who love the Lord to do likewise. Here as in all of Paul's epistles, Christ is his supreme focus.

Note: Paul at this juncture is addressing the Church as a whole - 'forbearing one another in love...'

Verse 2

'... with all lowliness and meekness, with long-suffering, forbearing one another in love...'

Here we see the evidence [fruit] of a Spirit-led life. Believers are to be an example and inspiration to each other, allowing the character of Christ to shine forth. Today, far too much emphasis is placed upon charisma, even in church circles; rather than on [proven, Christ-like] character.

Verse 3

' ...to keep the unity of the Spirit ... '

Notice here, the emphasis on the Holy Spirit. Only the Holy Spirit can empower believers towards true unity in Christ.

Verse 4

'There is one body and one Spirit, even as you are called in one hope of your calling...'

Here we see the close connection that exists between the Church [the one body]; the [Holy] 'Spirit' and the 'one hope' to which the Spirit empowers believers in Christ.

Verses 5-6

5 '... one Lord, one faith, one baptism, 6 one God and Father of all, who is above all and through all and in you all'.

These verses serve to emphasise the 'one-ness' or 'unity' that is required of all true believers in Christ.

Verse 7

7 'But to every one of us is given grace (charis) according to the measure of the gift (dōrea) of Christ'.

Here we see a shift in emphasis, from the Church as a whole; towards the individual believers who comprise the 'body of Christ'.

Note, the word 'dōrea' (translated as 'gift' is not accompanied by an article as would be expected. This is important: by ... the [one] grace of God, the Holy Spirit is therefore implied and seen as manifesting himself in the various gifts.

Therefore the text should be understood to mean:

7 'But to every one of us is given 'charis' [various gifts] according to the measure of the 'dōrea' [Holy Spirit], who manifests Himself in the various gifts of Christ' - [as He sees fit].
Cf: 1 Corinthians 12:4; For a similar meaning: 4 'But there are differences of gifts [charis], but the same Spirit'.

Verse 8

8 'Therefore He says, "When He ascended up on high, He led captivity captive and gave gifts to men." '

'Ascended ...' Quoted from Psalm 68:19. The Hebrew reads: "Ascending to the height thou didst lead captive captivity, and received gifts in man." Paul changes thou didst lead, didst receive, into he lead and he gave. The Psalm is Messianic, a hymn of victory in which God is praised for victory and deliverance. It is freely adapted by Paul, who regards its substance rather than its letter, and uses it as an expression of the divine triumph as fulfilled in Christ's victory over death and sin.

'...Captivity'. An abstract for the body of captives. See on Luke 4:18. The captives are not the redeemed, but the enemies of Christ's kingdom, Satan, Sin, and Death. Compare on Colossians 2:15, and 2 Corinthians 2:14.

'... Gave gifts to men'. In the Hebrew and Septuagint, received or took; but with the sense received in order to distribute among men. Compare Genesis 15:9, take for me: Genesis 18:5, I will fetch for you: Exodus 27:20, bring thee, i.e., take and present to thee: Acts 2:33, “Having received of the Father, etc., He hath shed forth.”

Therefore Paul interprets the 'received' of the Old Testament. His point is the distribution of grace by Christ in varied measure to individuals. He confirms this by Scripture, seeing in the 'God' of this Old-Testament passage the 'Christ' of the New Testament - one Redeemer under both covenants - and applying the Psalmist's address to Christ who distributes the results of His victory among His loyal subjects. These results are enumerated in Ephesis 4:11 sqq.

Verse 9-10

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

'Now that He ascended...' Ephesians 4:9 and Ephesians 4:10 are parenthetical, showing what the ascension of Christ presupposes. By descending into the depths and ascending above all, He entered upon His function of filling the whole universe, in virtue of which function He distributes gifts to men. See Ephesians 1:23.

Verse 11

11 And truly He gave some to be apostles, and some to be prophets, and some to be evangelists, and some to be pastors and teachers,

'He gave... '

He, is emphatic. It is He that gave. Compare given in Ephesians 4:7.

'Apostles...' Christ's ministers [servants] are gifts to His people. Compare 1 Corinthians 3:5, "ministers as the Lord gave;" also 1 Corinthians 3:21, 1 Corinthians 3:22. The distinguishing features of an apostle were, a commission directly from Christ: being a witness of the resurrection: special inspiration: supreme authority: accrediting by miracles: unlimited commission to preach and to found churches.

'Prophets...' Preachers and expounders under the immediate influence of the Spirit, and thus distinguished from teachers. 1 Corinthians 12:10.

'Evangelists...' Traveling missionaries.

'Pastors and teachers...' Pastors or shepherds. The verb 'ποιμαίνω' to tend as a shepherd, is often used in this sense. See on 1 Peter 5:2; see on Matthew 2:6. The omission of the article from teachers seems to indicate that pastors and teachers are included under one class. The two belong together. No man is fit to be a pastor who cannot also teach, and the teacher needs the knowledge which pastoral experience gives.

Verse 12

'For the perfecting...' (πρὸς τὸν καταρτισμὸν) Only here in the New Testament. In classical Greek of refitting a ship or setting a bone. The preposition 'for' denotes the ultimate purpose. Ministering and building are means to this end. Hence its emphatic position in the sentence. For perfecting, see on mending, Matthew 4:21; see on perfected, Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. Compare 1 Corinthians 1:10; Hebrews 13:21. The radical idea of adjustment is brought out in Ephesians 4:13.

'For the work of the ministry...' (εἰς ἔργον διακονίας) Or better, unto the work of ministering. 'Εἰς' unto, marks the immediate purpose of the gift. He gave apostles, etc., unto the work of ministering and building, for the perfecting, etc. The prevailing sense of 'διακονία' ministry, in the New Testament, is spiritual service of an 'official' [not to imply office] nature. See Acts 1:25; Acts 6:4; Acts 20:24; Romans 11:13; 1 Timothy 1:12; 2 Timothy 4:5.

'Edifying... ' (οἰκοδομὴν) Or 'building up'. See on Acts 20:32. Notice the combination of perfecting and building. Building defines the nature of the work of ministry, and perfecting comes through a process.

Verse 13

'Till we all attain...' (mechri katantēsōmen hoi pantes). Temporal clause with purpose idea with mechri and the first aorist active subjunctive of katantaō, late verb, to come down to the goal (Philippians 3:11). "The whole" including every individual. Hence the need of so many gifts.

'Unto the unity of the faith...' (eis tēn henotēta tēs pisteōs). "Unto oneness of faith" (of trust) in Christ (Ephesians 4:3) which the Gnostics were disturbing. And of the knowledge of the Son of God (kai tēs epignōseōs tou huiou tou theou). Three genitives in a chain dependent also on tēn henotēta, "the oneness of full (epi̇) knowledge of the Son of God," in opposition to the Gnostic vagaries.

'Unto a full-grown man...' (eis andra teleion). Same figure as in Ephesians 2:15 and teleios in sense of adult as opposed to nēpioi (infants) in Ephesians 4:14.

'Unto the measure of the stature...' (eis metron hēlikias). So apparently hēlikia here as in Luke 2:52, not age (John 9:21). Boys rejoice in gaining the height of a man. But Paul adds to this idea "the fulness of Christ" (tou plērōmatos tou Christou), like "the fulness of God" in Ephesians 3:19. And yet some actually profess to be "perfect" with a standard like this to measure by! No pastor has finished his work when the sheep fall so far short of the goal.

Verse 14

'That we may be no longer children...' (hina mēketi ōmen nēpioi). Negative final clause with present subjunctive. Some Christians are quite content to remain "babes" in Christ and never cut their eye-teeth (Hebrews 5:11-14), the victims of every charlatan who comes along.

'Tossed to and fro...' (kludōnizomenoi). Present passive participle of kludōnizomai, late verb from kludōn (wave, James 1:6), to be agitated by the waves, in lxx, only here in N.T. One example in Vettius Valens.

'Carried about...' (peripheromenoi). Present passive participle of peripherō, old verb, to carry round, whirled round "by every wind (anemōi, instrumental case) of teaching." In some it is all wind, even like a hurricane or a tornado. If not anchored by full knowledge of Christ, folks are at the mercy of these squalls.

'By the sleight...' (en tēi kubiāi). "In the deceit," "in the throw of the dice" (kubia, from kubos, cube), sometimes cheating.

'In craftiness...' (en panourgiāi). Old word from panourgos (pan, ergon, any deed, every deed), cleverness, trickiness.

'After the wiles of error...' (pros tēn methodian tēs planēs). Methodia is from methodeuō (meta, hodos) to follow after or up, to practise deceit, and occurs nowhere else (Ephesians 4:13; Ephesians 6:11) save in late papyri in the sense of method. The word planēs (wandering like our "planet") adds to the evil idea in the word. Paul has covered the whole ground in this picture of Gnostic error.

Verse 15

'In love...' (en agapēi). If truth were always spoken only in love!

'May grow into him...' (auxēsōmen eis auton). Supply hina and then note the final use of the first aorist active subjunctive. It is the metaphor of Ephesians 4:13 (the full-grown man). We are the body and Christ is the Head. We are to grow up to his stature.

Verse 16

'From which...' (ex hou). Out of which as the source of energy and direction.

'Fitly framed...' (sunarmologoumenon). See note on Ephesians 2:21 for this verb.

'Through that which every joint supplieth...' (dia pasēs haphēs tēs epichorēgias). Literally, "through every joint of the supply." See note on Colossians 2:19 for haphē and Philippians 1:19 for the late word epichorēgia (only two examples in N.T.) from epichorēgeō, to supply (Colossians 2:19).

'In due measure...' (en metrōi). Just "in measure" in the Greek, but the assumption is that each part of the body functions properly in its own sphere.

'Unto the building up of itself...' (eis oikodomēn heautou). Modern knowledge of cell life in the human body greatly strengthens the force of Paul’s metaphor. This is the way the body grows by cooperation under the control of the head and all "in love" (en agapēi).

Summary

A consistent theme throughout the entire passage under reivew, is that of 'unity'. The mention of various other influences seems to serve either, to emphasise that which promotes unity or that which detracts [or even threatens to destroy] that unity. This of course begs the question:

Does our contemporary understanding of the 'ascension gifts' and their operation promote or hinder the cause of true unity in the body of Christ?

I offer what follows, as a 'snapshot' of what we see in the church today in this regard; especially in the west.

Contemporary Church

Much has been written in recent times, concerning the ‘ascension gifts’; but much of what has been portrayed, has often revealed a strong ecclesiastical or personal bias on the part of the author rather than a correct interpretation of scripture.

For example, it is misleading, to apply the term ‘Office’ to these gifts; particularly if such a rendering implies a title and serves to strengthen the case for a ‘hierarchy of church leadership’; this is not merited by scripture. It would be more correct to see these gifts expressed as a ‘function’; a service if you like, rather than a claim to titular authority.

In fact, the ascension gifts are not formal positions as the term ‘office’ might imply. The Greek text has no definite article connected with any of the gifts in the Ephesians 4 passage or elsewhere in the New Testament. And they are never used as titles.In his Epistles, Paul often introduces himself as ‘I Paul an apostle…’ i.e. ‘I Paul ... [whose function to the body of Christ is to serve as] ... Apostle [i.e. sent one].

Today we often wrongly read into this: ‘I … [the Apostle] Paul inferring title...’ Such a rendering of scripture is misleading and has more to do with our particular ecclesiastical paradigm and desire to perpetuate it.

When the ascension gifts emerge in an authentic expression of church life, their primary function is to nurture and equip the believing community towards spiritual maturity, unity, and service.

The word ‘office’ in Acts 1:20; Romans 11:13; 12:4 and 1 Timothy 3:1, 10, 13 is a wrongly applied. In Acts and 1Timothy, the word has no equivalent in the Greek text; it was simply ‘added’ by some translators [rendering the passage as a transliteration rather than a translation].

In the Romans passages, the Greek words should be rendered ‘service’ and/or ‘function’. To suggest a meaning that indicates a position that one fills is therefore quite wrong. And perhaps has more to do with trying to defend the (unbiblical) hierarchical style of Church leadership.

We will return to explore the ascension gifts and the overall thrust of Ephesians 4:1-16 in our next post.