Verse by Verse

³ But fornication and all uncleanness or covetousness, let it not even be named among you, as is fitting for saints;

⁴ neither filthiness, nor foolish talking, nor coarse jesting, which are not fitting, but rather giving of thanks.

⁵ For this you know, that no fornicator, unclean person, nor covetous man, who is an idolater, has any inheritance in the kingdom of Christ and God.

fornication (v.3) = illicit sexual intercourse in general

all (v.3) = every kind of — in Greek it is clear that this refers to fornication and uncleanness

covetousness (v.3) = sensual greed, desire to have more

let it not even be named (v.3) = let it not even be once named — extra emphasis

saints (v.3) — those set apart, separated to God

filthiness (v.4) = obscenity, shameless immoral conduct

foolish (v.4) = lack of forethought and wisdom — foolish and sinful

coarse jesting (v.4) = lit. “easily turned” = polished and witty speech as the instrument of sin, ribaldry

you know (v.5) = you know for sure, you are aware, self-evident knowledge, absolute conviction

fornicator (v.5) = one who indulges in unlawful sexual conduct (the word can sometimes refer to a male prostitute)

unclean (v.5) = unclean in thought or life

covetous (v.5) = one eager to have more, especially of what belongs to others

This passage and its counterpart in Galatians poses a perplexing problem for many. Some have concluded from Paul’s statement that those who commit such sins will lose their salvation. But it must be remembered here that there is an underlying principle to consider. Under the law, the sacrificial system was designed to only cover sins of ignorance. No provision was made for presumptuous sins, for God was unwilling to even entertain the thought that His people would ever sin against Him willingly (Numbers 15:27-31)

Paul follows the same line of thought, insofar as those who walk in love and understand the sufferings of Christ would never be guilty of such sins. “for this ye know, those who live in sin are dead while they liveth,” and therefore shall never inherit the kingdom of Christ. However,we are the redeemed who have been forgiven in Christ — recipients of the heavenly inheritance (2 Timothy 4:18). But what if a believer should fall from grace and commit one of these sins? We shall answer this query with two questions: Does not the blood of Jesus Christ cleanse from all sin? And, “Who shall separate us from the love of Christ?” — Sadler, pages 225-226

I agree with Sadler that the saved can’t lose their salvation, even when they sin. Paul had already established earlier in this book that he was writing to the saved. You can’t take one verse and use it to overturn a doctrine well established elsewhere. Take a look at the Corinthian Christians and their sins. Paul chastised them for their sin, but he never hinted that it lost them their salvation. Romans 7:15-25 is another example. So what is Paul saying here?

Here’s what I think. Ephesians is the book that shows us the full depth of what we have in Christ and what our response should be. These sins are ones that are committed, enjoyed and celebrated by the unsaved. They are the identifying character traits of the world. Why would a Christian want to be associated with them? Paul is saying, in essence, “These are the disgusting things done by those who have no part in God’s kingdom. These are the disgusting things done by those who aren’t in Christ. Do not let them be said of you who are saints.”

In the next verses, Paul calls the unsaved “the sons of disobedience” and urges the Christians to not be partakers with them. Then he goes on to remind them who they are in Christ. He’s not saying they won’t be in the kingdom of God. He’s saying that they shouldn’t do the things that are done by those who won’t be. He’s showing us just how disgusting sin is, and what God thinks of it. Knowing that, why would the saved want to get involved?

1 Therefore be imitators of God as dear children.

² And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma.

therefore (v.1) — in light of God’s forgiveness in Christ (Ephesians 4:32)

be (v.1) = become

imitators (v.1) = mimetai — the Greek word from which we get mimic

as dear children (v.1) = as children beloved — “as” points to the manner or character of the imitating and gives the reason for it

walk in love (v.2) = be constantly ordering your behavior within the sphere of love (agape)

This love is the agape love which God is, which God exhibited at the Cross, which Paul analyzes in 1 Corinthians 13, and which is the fruit of the Spirit in the yielded saint. The saint is to order his behavior or manner of life within the sphere of this divine, supernatural love produced in his heart by the Holy Spirit. When this love becomes the deciding factor in his choices and the motivating power in his actions, he will be walking in love. He will be exemplifying in his life the self-sacrificial love shown at Calvary and the Christian graces mentioned in 1 Corinthians 13. — Wuest, page 119.

for us (v.2) = instead of us, on behalf of us — not just for our benefit, but in our place

offering (v.2) = lit. “to carry to”

There is a subtle difference between these two great redemptive terms [“offering” and “sacrifice”]. When the Old Testament saint voluntarily brought his burnt offering to the door of the tabernacle, he brought it to please the Lord. In regard to this matter, Christ foreknew that there was nothing we could bring to please the Father, so He gave Himself as an offering on our behalf. Thus, if you come to God in Christ, the Father is as pleased with you as He is with His own dear Son. Little wonder the apostle says, “Wherein He hath made us accepted in the Beloved” (Ephesians 1:6).

A sacrifice is that which satisfies God in relation to sin. Here again, Christ had knowledge of the just demands of the Father. In time past, the blood of bulls and goats temporarily withheld the judgment of God, but it did not have the efficacy to remove those sins for whom the sacrifices were made. The cost of redemption is dear. God requires blood! “Without the shedding of blood, is no remission [of sins]” (Hebrews 9:22).

Christ loved the unlovely so deeply that He willingly gave Himself as that once-for-all sacrifice. Our sins were not merely laid on Him, as was the case of the lamb in the Old Testament. Rather, Christ bore our sins in His body (1 Peter 2:24). — Sadler, pages 222-223.

²⁹ Let no corrupt word proceed out of your mouth, but what is good for necessary edification, that it may impart grace to the hearers.

³⁰ And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

³¹ Let all bitterness, wrath, anger, clamor, and evil speaking be put away from you, with all malice.

³² And be kind to one another, tenderhearted, forgiving one another, even as God in Christ forgave you.

corrupt (v.29) = rotten, worn out, unfit for use, worthless, bad

word (v.29) = logos = saying, utterance, speech

In Greek, the verse reads, “Every word that is corrupt, out of your mouth let it not be proceeding …”

grace (v.29) = charis = spiritual benefits that will accrue to the hearer

do not grieve (v.30) = lit. “stop grieving” — specifically in reference to what has just been said in v.29 about speaking

by whom 9v.30) = lit. “in whom” — the Holy Spirit is Himself the seal (see notes on Ephesians 1:13)

day of redemption (v.30) — the Rapture, when our physical bodies will be glorified (Romans 8:22-23)

all (v.31) = all manner of

bitterness (v.31) = resentfulness, harshness, virulence

wrath (v.31) = a violent outbreak of anger

clamor (v.31) = the outward manifestation of anger in vociferation (loud shouting) or brawling

evil speaking (v.31) = slanderous or injurious speech

put away (v.31) = carry off, bear away what has been raised, take away

be (v.32) = become — Paul is instructing the readers to abandon one mental condition and take up a new one.

kind (v.32) = benevolent, gracious

tenderhearted (v.32) = compassionate

forgiving (v.32) — “Forgiving” [here] is not aphiemi, the word usually used when God forgives our sins, which word means “to put away,” God forging our sins in the sense that He in the Person of His Son bore them on the Cross, paying the penalty, satisfying the just demands of His law, but charizomai, “to do a favor to, do something agreeable or pleasant to one, to show one’s self gracious, benevolent, to forgive in the sense of treating the offending party graciously.” The same word is used of God here forgiving us in Christ. — Wuest, page 117.

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in Christ (v.32) — It is “the God who forgives, being the God who manifests Himself and acts in the suffering, reconciling Christ.” It is the God who forgives in the sphere of Christ in that His forgiveness is made possible from the point of the law, through the atonement. — Wuest, page 118.

Even as (v.32) = kathos = according as, just as, in the degree that, seeing that

Forgiveness, like many other doctrines, must be studied dispensationally. Under the performance system of the law, forgiveness was based upon a kindred spirit. If one refused to forgive his neighbor a wrong after he had repented, God withheld forgiveness from the one who possessed the unforgiving spirit. Our Lord, who ministered under the law, also confirmed that forgiveness was conditional: For if ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses (Matthew 6:14-15).

In contrast, Paul’s writings reveal that the believer in Christ today is working from a position of perpetual forgiveness from which he is free to forgive others. Once again, this is a new revelation from the Lord of glory. We are to forgive others unconditionally, even as God [in Christ] has forgiven us. — Sadler, pages 215-216.

²⁵ Therefore, putting away lying, “Let each one of you speak truth with his neighbor,” for we are members of one another.

²⁶ “Be angry, and do not sin”: do not let the sun go down on your wrath,

²⁷ nor give place to the devil.

²⁸ Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need.

therefore (v.25) — because you’ve put on the new man (v.24)

putting away lying (v.25) — in Greek it reads, “having put off once for all the lie” — the habit of lying that was part of the old man

members of one another (v.25) — in the Body of Christ

be ye angry (v.26) — in Greek, this is commanding a continuous action

There are three words for “anger” in the Greek New Testament. Thumos speaks of a turbulent commotion, the boiling agitation of the feelings, passion, anger forthwith boiling up and soon subsiding, which is forbidden in Ephesians 4:31. Parorgismos, translated “wrath” in v.26, is also forbidden, It refers to anger that is accompanied by irritation, exasperation, embitterment. Orge is an anger which is an abiding and settled habit of the mind that is aroused under certain conditions. This is the anger spoken of in the words, “be ye angry.” Under certain conditions, orge (anger) is a righteous passion to entertain. When guided by reason, anger is a right affection, so the scripture permits it, and not only permits, but on fit occasions demands it … There is a “wrath of God” (Matthew 3:7; Romans 12:19); who would not love good unless He hated evil, the two being so inseparable, that either He must do both or neither; a wrath also of the merciful Son of Man (Mark 3:5); and a wrath which righteous men not merely may, but, as they are righteous, must feel. — Wuest, page 113.

do not sin (v.26) = stop sinning

nor give place (v.27) = lit. “and stop giving place” — tense forbids the continuance of an action already going on

place (v.27) = opportunity, power, occasion for acting

let him who stole steal no longer (v.28) = lit. “the one who is stealing, let him no longer be stealing” — this was apparently going on in the Ephesian church

²⁰ But you have not so learned Christ,

²¹ if indeed you have heard Him and have been taught by Him, as the truth is in Jesus:

²² that you put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts,

²³ and be renewed in the spirit of your mind,

²⁴ and that you put on the new man which was created according to God, in true righteousness and holiness.

you (v.20) — emphatic — you, in contrast to those Paul had been writing about in vs. 17-19

It is, “As for you, in contradistinction to the Gentiles yet unsaved.” The Greek order of words is, “But as for you, not thus did you learn the Christ.” The aorist tense marks a specific time. It was at their conversion. The phrase “learn Christ” occurs nowhere else. “Christ” does not stand for the doctrine of Christ; but Christ is the subject of His own message. Nor can it be taken to mean “learned to know Christ.” Christ must be taken as the object of the learning, and the form “the Christ,” especially looking to the following “Jesus” (v.21), probably indicates that the official sense is in view here … the Christ, the Messiah. He personally — that was the contents of the preaching which they heard, the sum of the instruction they received and the knowledge they gained then. — Wuest, page 108.

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learned (v.20) — To “learn by inquiry or observation.” “You have no so learned Christ,” that is, our knowledge of Him will never lead us to live as the Gentiles in the previous passages. We preach Christ and Him crucified. In other words, we preach a Person! Thus, when we came into a personal relationship with Christ, His life and everything He stands for gave us an understanding of what is acceptable behavior. — Sadler, page 198.

if indeed (v.21) = ei = if as is the case — implies the truth of the supposition

The point is this — “if, as I take it to be the fact, it was He, the Christ, that was the subject and the sum of the preaching which you heard then. — Wuest, page 109.

by Him (v.21) = in Him — in fellowship with Christ

As the truth is in Jesus (v.21) — “As” corresponds with “not so.” Ye did not in such a manner learn Christ if ye were taught in such a manner as is truth, etc. Taught in the lines of eternal fact and spiritual reality which meet in Him. Jesus is used rather than Christ; the historical rather than the official name. The life of Christianity consists in believing fellowship with the historic Jesus, who is the Christ of prophecy. — Wuest, page 109.

that you put off (v.22) = put off as a garment (Romans 6:6) — connects with “have been taught” — “have been taught that ye put off.”

old (v.22) = worn out, decrepit, useless

man (v.22) — in individual self — here, the unsaved self dominated by the totally depraved nature

grows corrupt (v.22) = is being corrupted — a continuous process of corruption

lusts (v.22) = cravings, passionate desires

renewed (v.23) = renovated by inward reformation

spirit (v.23) = the human spirit — the part that is conscious of God

The change is not in the mind psychologically, either in its essence or in its operation; and neither is it in the mind as if it were a superficial change of opinion on points of doctrine or practice: but it is in the spirit of the mind; in that which gives mind both its bent and its material of thought. It is not simply in the spirit as if it lay there in dim and mystic quietude; but it is in the spirit of the mind; in the power which, when changed itself, radically alters the entire sphere and business of the inner mechanism. — Wuest, page 111.

new (v.24) = new in quality, as opposed to worn, marred

new man (v.24) — The “new man” is the regenerate man as distinguished from the old man (Romans 6:6), and is a new man as having become a partaker of the divine nature and life (Colossians 3:3-4), and in no sense the old man made over, or improved (2 Corinthians 5:17; Galatians 6:15; Ephesians 2:10; Colossians 3:10). The new man is Christ “formed” in the Christian (Galatians 2:20; 4:19; Colossians 1:27). — Schofield, notes on Ephesians 4:24

according to God (v.24) = according to what God is in Himself

holiness (v.24) = holiness of truth as opposed to deceit (v.22)

¹⁷ This I say, therefore, and testify in the Lord, that you should no longer walk as the rest of the Gentiles walk, in the futility of their mind,

¹⁸ having their understanding darkened, being alienated from the life of God, because of the ignorance that is in them, because of the blindness of their heart;

¹⁹ who, being past feeling, have given themselves over to lewdness, to work all uncleanness with greediness.

this I say (v.17) — what Paul is about to write

therefore (v.17) — based on all Paul has said so far in the book but also resuming his thoughts from vs. 1-3

testify (v.17) = solemnly declare

in the Lord (v.17) — the declaration is one made by the Lord Himself

walk (v.17) = conduct one’s self, order one’s behavior

futility (v.17) = aimless, without result

mind (v.17) = intellectual faculty, but also the faculty for recognizing spiritual truth and moral rightness

understanding (v.18) = the faculty of understanding, feeling, desiring

darkened (v.18) = blinded — the tense indicates a process completed in the past with continuing results

alienated (v.18) = estranged — shut out from one’s fellowship and unity — here, from God and true life

ignorance (v.18) = not merely lack of intellect, but an ignorance of divine things, an inexcusable want of knowledge — this ignorance is in them; the cause is not external, casual or superficial — it is in their own nature and heart (see Acts 3:17; Acts 17:30; 1 Peter 1:14).

blindness (v.18) = hardness, covered with a callous (see Mark 3:5; Romans 11:25)

who (v.19) = who are of such a nature that

being past feeling (v.19) = to cease to feel pain or grief, insensible to pain, apathetic, morally insensible

given themselves over (v.19) = give into the hands of another, to betray, to give one’s self up

lewdness (v.19) = wanton lawless insolence — acknowledging no restraints — a complete surrender of self

to work (v.19) — the word has the sense of a trade, of the prosecution of a business

all uncleanness (v.19) = every kind of uncleanness, moral uncleanness in the widest sense

greediness (v.19) — the condition of the mind in which they did the uncleanness

¹⁴ that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting,

¹⁵ but, speaking the truth in love, may grow up in all things into Him who is the head — Christ —

¹⁶ from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love.

children (v.14) = infants — the opposite of “perfect” (mature) in v.13

tossed to and fro (v.14) = tossed by the waves — a nautical term used here to describe mental agitation

carried about (v.14) = carried around in circles

doctrine (v.14) = teaching — here, false teachings

trickery (v.14) = dice playing

All this in v.14 is in contrast to “the faith and … knowledge of” Christ in v.13

cunning craftiness (v.14) = knavishness, treachery, deceitfulness

deceitful (v.14) — indicates a deliberate plan and/or system — the Greek word methodeia is where we get the English word “method”

speaking the truth (v.15) = lit. “truthing” — being and walking in the truth

in love (v.15) = agape — qualifies “speaking in truth” — speaking truth and being truth with loving caution and kind allowance

into (v.15) = unto — This means more than that we are to grow into resemblance to Him, or that our growth is to be according to His example. It means that as He is the source from which the grace or power comes that makes it possible for us to grow, He is also the object and goal to which our growth in its every stage must look and is to be directed. — Wuest, page. 104.

joined (v.16) = to closely join together — the tense indicates a process still going on

knit together (v.16) = to cause to coalesce, to unite — the tense indicates a process still going on

The statement “fitly joined together” is also found in Ephesians 2:21 where it’s referred to as a building “fitly framed together.” In both cases it has the idea of that which is connected. For example, as we consider the wonder of the human body, the femur (thighbone) is connected to the tibia (shinbone) by the kneecap. Each is essentially dependent upon the other in order for the leg to function properly. The same can be said of the Body of Christ; every member is bound together in a vital union. Thus, when a member falls from grace, those who are in close proximity feel the pain of the one who has fallen. — Sadler, page 191

The process by which the members of the Body of Christ are being joined together and growing together is brought about by “what every joint supplies” (v.16) — through the intermediate agency of every joint of supply.

The entire Body composed of individual saints, constantly being more closely joined together and constantly growing together into an organic union through the life of the Head flowing through the bands of supply that join its members together, does so “according to the measure of every part.” The words “effectual working” are the translation of energeia, “Working, efficiency.” The word speaks of power in exercise, operative power. “According to” is kata, “down.” The word speaks of control, domination. “Measure,” is metron, “an instrument for measuring, a vessel for receiving and determining the quantity of things, determined extent, portion measured off.” The life of the Head flowing through the bands of supply, is constantly joining together and causing to grow together the individual members, this process being controlled or dominated by the operative energy put forth, the volume or strength of this operative energy coming from the Head of the Body, being determined by the capacity of each part to hold and allow to operated in him or her. That is, the degree to which this life of the Head flowing through the members operates, joining the members of the Body more closely together into a more compact organic union, is determined by the individual saint’s fellowship with the Lord and with his fellow saints. — Wuest, page 105.

edifying (v.16) = building up

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

¹² for the equipping of the saints for the work of ministry, for the edifying of the body of Christ,

¹³ till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ;

He (v.11) = He, Himself and no other

gave (v.11) — These gifts were themselves men; and their ministry was for the winning of men to Christ; and then, having won them, to build them up in Christ until they reached perfect Christian manhood (v.13). The miraculous gifts of Pentecost and Corinth were distinct. They had to do with Israel and the earthly kingdom.

The apostles of verse 11 were not the Twelve Apostles. Those were given prior to the Lord’s resurrection; these, subsequent to it. — Williams, page 925

pastors (v.11) = shepherds

pastors and teachers (v.11) — the Greek construction indicates that these refer to one and the same person

equipping (v.12) = fitting for service

come (v.13) = to arrive at, to attain to

to (v.13, first usage) = into, unto — a goal to be striven for

knowledge (v.13) = full knowledge, precise and correct knowledge

perfect (v.13) = mature, complete, full-grown

the measure of the stature of the fullness of Christ (v.13) — The words further define what Paul means by the mature saint. The expression “the fullness of Christ,” refers to the sum of the qualities which make Christ what He is. These are to be imaged in the Church (Ephesians 1:23), and when these are in us we shall have reached our maturity and attained to the goal set before us. Thus the whole idea will be this — “the measure of the age, or (better) the stature, that brings with it the full possession on our side of that which Christ has to impart — the embodiment in us the members, of the graces and qualities which are in Him the Head. — Wuest, page 102.

The idea here is, I think, that God gave men with specific gifts to the Body of Christ so that it could grow toward maturity. The apostles and prophets were temporary gifts (1 Corinthians 13:8), but in a sense we still benefit from their ministry through the Word. I’m not sure here, but I don’t think that Paul is saying that the ministry of those with these gifts will eventually result in all the members of the Body attaining maturity. Instead, I think he’s saying that the ministry will continue until the Body does attain maturity at the Rapture. In other words, there will continue to be evangelists and shepherds who minister to the growth of members until the time comes when their ministry won’t be needed any longer because maturity will be attained by all at the Rapture. Until that occurs, we can all grow toward maturity but few, if any, will attain it.

⁷ But to each one of us grace was given according to the measure of Christ’s gift.

⁸ Therefore He says: “When He ascended on high, He led captivity captive, And gave gifts to men.”

⁹ (Now this, “He ascended”—what does it mean but that He also first descended into the lower parts of the earth?

¹⁰ He who descended is also the One who ascended far above all the heavens, that He might fill all things.)

grace (v.7) — What is given is not the charisma (extraordinary powers such as special gifts) but the charis (grace), the subjective grace that works within and shows itself in its result — the charism, the gracious faculty or quality. The emphasis is on the hekastoi (to each one), and the de (but) is rather the adversative particle than the transitional. It does not merely mark a change from one subject to another, but sets the each over against the all [v.6], and this in connection with the injunction to keep the unity of the Spirit. God’s gracious relation to all is a relation also to each individual. Not one of them was left unregarded by Him who is the God and Father of all, but each was made partaker of Christ’s gift of grace, and each, therefore stands pledged to do his part toward maintenance of unity and peace. — Wuest, page 97

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according to the measure (v.7) — Each gets the grace which Christ has to give, and each gets it in the proportion in which the Giver is pleased to bestow it; one having it in larger measure and another in smaller, but each getting it from the same Hand, and with the same purpose. We must be careful to note that this grace has to do with the exercise of special gifts for service, not the grace for daily living. The former is limited, and is adjusted to the kind of gift and the extent to which the Holy Spirit desires to use that gift in the believer’s service. The latter is unlimited and subject only to the limitations which the believer puts upon it by a lack of yieldedness to the Spirit. — Wuest, pages 97-98

When He ascended (v.8) — quote from Psalm 68:18

gifts (v.8) = doma = a general term for that which is given. Not charisma, or special gifts of grace

The biblical record clearly supports that Christ ascended twice to His Father’s throne near the close of His earthly ministry. Our Lord’s ascension from the Mount of Olives, following His post-resurrection ministry, is perhaps the most universally acknowledged. Of course, here Christ is portrayed as being seated at His Father’s right hand until His enemies are made His footstool, at which time He will visibly return in glory to execute judgment upon all those who obey not the gospel of the kingdom (Acts 1:9-11; 2:32-36 cf. 2 Thessalonians 1:7-8). But forty days prior to this glorious event He had ascended to the Father for an entirely different purpose. This ascension took place at the time of His resurrection — the first day of the week.

After the initial flurry of activity that fateful day, our Lord appeared to Mary Magdalene, who was yet troubled by His disappearance. “Jesus saith unto her, Mary. She turned herself, and saith unto Him, Raboni; which is to say, Master. Jesus saith unto her, Touch Me not; [or, do not detain Me] for I am not yet ascended to My Father: but go to my brethren, and say unto them, I ascend unto My Father, and your Father; and to My God, and your God” (John 20:16-17). We believe this ascension is in harmony with the activities of the High Priest on the day of atonement.

Every year on the day of atonement, the High Priest would shed the blood of a goat to atone for the sins of the chosen nation. He alone was permitted to pass through the holy place and enter into the holy of holies. The High Priest always entered the holiest of all on the right side of the veil — God’s position of favor. Once in the presence of the Almighty, he sprinkled the goat’s blood seven times upon the mercy seat before the Lord. Then he was instructed to return to the congregation, but not before sprinkling the blood upon the brazen altar, thus cleansing it for the ensuing year (Leviticus 16:15-19).

If we put all these pieces of the puzzle together, the following image begins to gradually emerge. The day Christ died, He descended into the lower parts of the earth to the unseen world known as Hades. He remained there for three days and three nights in a disembodied state. According to Luke’s gospel, Hades was divided into two compartments, paradise and torment, with a great gulf fixed between.

Peter informs us that during this period He “preached unto the spirits in prison [torment]; which sometime were disobedient, when once the longsuffering of God waited in the days of Noah” (I Peter 3:19-20). Wuest makes the interesting observation that the verb “preach” here is not “to preach the gospel,” but “to make a proclamation.” Undoubtedly, the Lord declared unto them the hopelessness of their plight.

The Master’s words to the thief on the cross substantiates that He also spent time in paradise during His three day absence from the earth. “And Jesus saith unto him, Verily I say unto thee, Today shalt thou be with me in paradise.”

After His resurrection and brief appearance to Mary, Christ led captivity captive. But what is the significance of this phrase? In the Old Testament this terminology is closely associated with liberation. In Judges 5, a song of victory as they marched through the camp displaying those of their own kindred who had been recovered from bondage.

Although the sins of those in paradise had been atoned for, the blood of bulls and goats could never remove those sins. Consequently, these sins past, though covered, hindered them from residing in the presence of a holy and righteous God. Therefore, it was needful for these righteous dead to remain in the lower parts of the earth until the shadow became a reality through Christ’s shed blood. Upon the completion of His finished work, He ascended on High to present Himself to the Father as proof of the fact He had offered the once-for-all sacrifice. This was in fulfillment of the above type (Hebrews 9:11-14, 23-28) — Sadler, pages 181-183.

This isn’t an easy passage. My take on it is that Paul is introducing the topic of the gifts the Holy Spirit gives to the Body of Christ. He begins by explaining where the gifts come from — from Christ who has the authority because of His death, resurrection and ascension into heaven as fulfillment of the prophecy in Psalm 68. The Holy Spirit (through Paul) then uses this moment to fill in a few more details about what happened during Christ’s descent into Hades (just before His first ascension to the Father right after His resurrection) and to help us connect the reference to other places in Scripture where this descent and ascension is mentioned.

⁴ There is one body and one Spirit, just as you were 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.

Paul begs the Ephesians to keep unified (v.3). He now gives the basis for that unity.

body (v.4) — the body of Christ, the Church

Spirit (v.4) — The Holy Spirit

one hope (v.4) — Paul is addressing the one hope of our calling, wherein we find that believers have been called into His grace in Christ. Christ is our hope according to 1 Timothy 1:1: “Paul, an apostle of Jesus Christ by the commandment of God our Savior, and Lord Jesus Christ, which is our hope.” Thus, the hope of salvation (Rapture — deliverance from the wrath to come), the hope of the resurrection, the hope of heaven, and the hope of eternal life are all vested in Him (Galatians 1:4; 1 Thessalonians 5:8; 1 Corinthians 15:19; Colossians 1:5; Titus 1:2). — Sadler, pages 178-179.

Lord (v.5) — Jesus Christ

faith (v.5) — There is some difference of opinion among commentators whether this is referring to the body of Pauline doctrine, the act of believing, or the faithfulness of Christ Himself. Since all the items on the list emanate from God to us, I think it probably refers to the body of Pauline doctrine as the one means of obtaining salvation.

baptism (v.5) = lit. “placing into” — not water baptism, but the placing into the Body of Christ by the Holy Spirit