Eph. 4:1-111I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, 2With all lowliness and meekness, with longsuffering, forbearing one another in love; 3Endeavoring to keep the unity of the Spirit in the bond of peace. 4There is one body, and one Spirit, even as ye are called in one hope of your calling; 5One Lord, one faith, one baptism, 6One God and Father of all, who is above all, and through all, and in you all. 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; (Ephesians 4:1‑11)
The first exhortations concerning our walking worthy of our vocation are directed to "endeavoring to keep the unity of the Spirit in the bond of peace." Nothing is more practical, nothing more dear to the Lord's heart, than this manifested oneness, and though its full restoration is now impossible, the principle on which it was founded can still be owned, and obedience to the Word of God can be exhibited.
Does the oneness then, so strongly insisted upon in Scripture, imply a lifeless uniformity? No. In all God's works there is variety; men's minds are constituted differently; and it is impracticable to mold all to the same monotonous pattern. No two portions are alike, and the endless differences of its bones, veins, muscles, and ligaments, all contribute to its healthy action as a whole. Yet, the differences do not imply division. The Apostle points this out in 1 Cor. 12:17-2017If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? 18But now hath God set the members every one of them in the body, as it hath pleased him. 19And if they were all one member, where were the body? 20But now are they many members, yet but one body. (1 Corinthians 12:17‑20). "If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members every one of them in the body, as it hath pleased Him. And if they were all one member, where were the body? But now are they many members, yet but one body." The same fact as to diversity of gifts in one body is presented in the epistle to the Ephesians.
After dwelling strongly on the manifestation of unity, the Apostle goes on to say, "But unto every one of us is given grace according to the measure of the gift of Christ. Wherefore He saith, When He ascended up on high, He led captivity captive, and gave gifts unto men." vv. 7, 8. The second of these verses explains the sense in which the word "grace" is used in the first. It is not that display of grace by which sinners are saved, but the grace by which believers are endowed with the gifts of an ascended Christ. The grace, of course, is the same in both instances, but exercised in a different matter.
There is a marked distinction between the way in which gifts are spoken of in Ephesians and in Corinthians. In writing to the assembly at Corinth the Apostle was giving directions as to the use of gifts in the assembly, which is regarded as the house of God on earth, administered by the Holy Ghost. The teaching, therefore, does not emphasize the origin of gifts, but their distribution and exercise which is the proper circle of the Spirit's activity. "To one," we read, "is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit," and so on through the other gifts; "But all these worketh that one and the selfsame Spirit, dividing to every man severally as He will." 1 Cor. 12:8-118For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; 9To another faith by the same Spirit; to another the gifts of healing by the same Spirit; 10To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: 11But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. (1 Corinthians 12:8‑11). So the Spirit's sovereignty in regulating the exercise of gift in the assembly, and what gifts might be used in the assembly are explained.
In Ephesians the question is not the exercise of gift, but its origin and its object. The object is, "For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." v. 12. The origin is Christ Himself, not acting in His sovereign rights as the eternal Son of God, but in His acquired rights as the victorious, risen, and ascended Man. In the earlier chapters we see God's "mighty power, which He wrought in Christ, when He raised Him from the dead, and set Him at His own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world [age], but also in that which is to come." Eph. 1:19-2119And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, 20Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, 21Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: (Ephesians 1:19‑21). It is in virtue of this victory and exaltation that Christ now bestows gifts on believers. "When He ascended up on high, He led captivity captive, and gave gifts unto men." v. 8.
To lead captivity captive is a poetical expression signifying the complete triumph over a power by which one has formerly been subjugated. It is said of Israel in reference to Babylon, "They shall take them captives, whose captives they were." Isa. 14:22And the people shall take them, and bring them to their place: and the house of Israel shall possess them in the land of the Lord for servants and handmaids: and they shall take them captives, whose captives they were; and they shall rule over their oppressors. (Isaiah 14:2). The words are found in the song of Deborah, when celebrating the victory of Barak over the armies of Jabin, by whom the Israelites had long been oppressed: "Arise, Barak, and lead thy captivity captive, thou son of Abinoam." Judg. 5:1212Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam. (Judges 5:12). It is adopted in the passage here quoted by the Apostle from the Psalms, where it is clearly prophetic of Christ's triumph: "Thou hast ascended on high, Thou hast led captivity captive: Thou hast received gifts for men." Psalm 68:1818Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them. (Psalm 68:18).
Man, as fallen, was in bondage under the fear of death, and under the power of the devil. Jesus came as man and while ever perfect within and without, He entered into our wretchedness, charged Himself with our responsibilities and went down under our judgment, so that "through death He might destroy him that had the power of death, that is, the devil." Heb. 2:1414Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; (Hebrews 2:14). Having thus descended and conquered the foe who held us in captivity, He ascended in triumph, and received gifts from God in His character as the risen, victorious Man. Hence it is said, "Now that He ascended, what is it but that He also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that He might fill all things." vv. 9, 10. It was in consequence of His humbling. Himself and taking the lowest place that He obtained this victory, and in virtue of this victory He receives "gifts for men" (Psalm 68:1818Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them. (Psalm 68:18)), or, as the margin reads, "in the man," that is, in His character as man.
The Spirit of God, in quoting this passage, has somewhat varied and extended its scope. The psalm, after declaring Christ's victory, says, "Thou hast received gifts for men;" the Apostle quotes it: "and gave gifts unto men." Eph. 4:88Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. (Ephesians 4:8). The Old Testament shows Christ, as man, receiving gifts in consequence of His triumph. In the New Testament the Holy Spirit applies the passage to show the actual bestowing of these gifts on those for whom they were acquired. Nor is this all. The psalm describes the time when God arises, His enemies are scattered and God is blessed "in the congregation, even the Lord, from the fountain of Israel;" when "Because of Thy temple at Jerusalem shall kings bring presents unto Thee;" and when "Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God." All this looks on to the reign of Christ in glory and majesty-to the full blessing of Israel and the world. It is then that He receives "gifts for men; yea, for the rebellious also, that the Lord God might dwell among them."
In the epistle Christ is shown as bestowing these gifts before His reign and the period of earthly blessing-bestowing them in the sphere of His present interests "unto every one of us." Though the victory has been won, its consequences, in respect to Israel and the world, are not yet seen. But toward the Church He already exercises His rights in bestowing the gifts He has acquired. How remarkably this insertion of the present use of gifts, not alluded to in the Old Testament, agrees with the character of the Church as a mystery "which in other ages was not made known unto the sons of men, as it is now revealed unto His holy apostles and prophets by the Spirit."
Though some special gifts are named in Eph. 4:1111And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; (Ephesians 4:11), the language used in verse 7 takes in a wider field. It is said, "Unto every one of us is given grace according to the measure of the gift of Christ." In the parable of the talents the Lord distributes "to every man according to his several ability." Matt. 25:1515And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. (Matthew 25:15). This makes it clear that all believers are entrusted with some gift to use for their absent Lord. So in the text before us the grace spoken of is given not merely to a few, but "unto every one of us." In connection with Christ the Head, "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." v. 16. While the special gifts needed for public labor are confined to comparatively few, each believer has some gift for the edifying of the body. In Romans 12, where the question, is the faithful and diligent use of the gifts bestowed, the Apostle names, among others, liberality, showing mercy, and ministry (or service) in the widest sense of the word. A vast circle of responsibility and activity is thus opened up, and a set of gifts brought to light which are equally distinct from the miraculous sign-gifts named in the Corinthians, and from the gifts for public teaching. In this wider sense, all receive some gift for the use of 'which they are responsible.
In verse 11 the writer comes to a special class of gifts. "He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers." It does not say that the apostles or others received gifts, but that they were gifts. The subject is not the gifts bestowed upon individual believers, but the gifts bestowed upon the Church in the form of apostles, prophets, evangelists, pastors, and teachers.
Nothing is said about the continuance of these gifts, and we must look at them separately to see if they were meant to be permanent or only for a specific time period. As to the Apostle, the distinguishing feature was his ability to bear testimony to Christ's resurrection. Thus in the case of the new apostle chosen by lot, the object, as explained by Peter, was that he might "be a witness with us of His resurrection." Acts 1:2222Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection. (Acts 1:22). And even Paul, who had never seen Jesus either during His life or in the forty days before His ascension, rests his apostleship on the same ground. "Am I not an apostle" he asks. "Have I not seen Jesus Christ our Lord?" 1 Cor. 9:11Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord? (1 Corinthians 9:1). In speaking of Christ's resurrection, he says, "And last of all He was seen of me also, as of one born out of due time. For I am the least of the apostles, that am not
again associating his apostleship with his having seen the risen Christ. Since this was a condition of apostleship, it is clear that no one who has not seen Christ risen could be an apostle; in other words, apostles were only temporary gifts to the Church. The apostles and prophets were, so to speak, the foundation of the Church, for we are "built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner stone." No doubt the foundation is permanent, and in this sense the gift is permanent. But this very fact precludes the thought of a succession of apostles, for how could there be a succession of foundations to the same building? The idea of a succession or revival of apostles is a mere fancy of the mind of man, entirely opposed to Scripture, and subversive of all that is there taught concerning apostolic qualifications and functions.
The prophet was also a foundation gift. It was to prophets as well as to apostles that the mystery which had before been hidden was revealed by the Spirit. In certain cases, too, the prophet foretold future events. In all these characters the gift of a prophet was only temporary. On the other hand, that part of the prophetic gift which consists of speaking "unto men to edification, and exhortation, and comfort," and in this way edifying the Church (1 Cor. 14:3, 43But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. 4He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church. (1 Corinthians 14:3‑4)), has never been removed, though whether those possessing it are prophets, in the scriptural sense of the word, is at least doubtful.
The gifts of evangelists, pastors, and teachers are of course permanent, and require little explanation. An evangelist is one who brings glad tidings. It may be well to observe that there is nothing to identify evangelization with public preaching. No doubt many evangelists are public preachers, but it would be a great mistake to limit the term to just those who preach publicly. Perhaps some of the most largely blessed evangelists are those who, by their writings or by their private visits and conversation, have set forth Christ, with little or no qualification for addressing large audiences. No one for a moment would speak slightingly of preaching, but it is easier to be led by a desire for display in this work than in work of a quieter and less public character. Moreover, the effect produced on the conscience and on the heart by the presentation of the truth in private is often far deeper and more durable than that wrought amid the excitement of public preaching.