Verse by Verse

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

1 I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called,

² with all lowliness and gentleness, with longsuffering, bearing with one another in love,

³ endeavoring to keep the unity of the Spirit in the bond of peace.

therefore (v.1) — referring back to the blessings and exalted position in Christ listed in the first three chapters

prisoner of the Lord (v.1) — ‘prisoner in the sphere of the Lord” — Paul was prisoner because of his connection to Christ

beseech (v.1) – beg — “I beg of you, please.”

walk (v.1) = to conduct one’s self, to order one’s behavior

worthy (v1) = to weigh as much as — Their walk should “weigh as much as” their profession of belief in Christ.

calling (v.1) = summons (unto salvation)

all lowliness (v.2) — all possible lowliness, every kind of lowliness — Originally in Greek it meant “abject servility, grovelling,” but in the New Testament, it means “thinking truly and, therefore, lowly of ourselves, having a sense of our own moral smallness.”

gentleness (v.2) — the grace of soul that enables us to accept God’s dealings with us as good

longsuffering (v.2) = patience as regards to persons — not easily provoked

bearing (v.2) = to sustain, to bear up — a further explanation of “longsuffering”

love (v.2) = agape

endeavoring (v.3) = take care, make haste, do one’s best, exert one’s self

keep (v.3) = guard, exercise watchful care

unity (v3) = unanimity, agreement — brought about by the Spirit

²⁰ Now to Him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us,

²¹ to Him be glory in the church by Christ Jesus to all generations, forever and ever. Amen.

exceedingly abundantly (v.20) — The compound word is a superlative of superlatives in force. It speaks of the ability of God to do something, that ability having more than enough potential power, this power exhaustless, and then some on top of that. Thus, Paul says that God is able to do super abundantly above and beyond what we ask or think, and then some on top of that. — Wuest, page 91

ask (v.20) = to ask in one’s own interest

think (v.20) = consider

the power (v.20) — dunamis — the Holy Spirit

works (v.20) = puts forth energy

to Him (v.21) — the Father

glory (v.21) — should be “the” glory — the glory due to God

by Christ Jesus (v.21) — should be “in” Christ Jesus

to all generations, forever and ever (v.21) = unto all the generations of the ages of the ages — an expression of the magnitude of eternity

¹⁷ that Christ may dwell in your hearts through faith; that you, being rooted and grounded in love,

¹⁸ may be able to comprehend with all the saints what is the width and length and depth and height —

¹⁹ to know the love of Christ which passes knowledge; that you may be filled with all the fullness of God.

dwell (v.17) — The personal presence of the Lord Jesus in the heart of the believer is not in view here. That is taken for granted. The word “dwell” is katoikesai, made up of oikeo, “to live in as a home,” and kata, “down,” thus “to settle down and be at home.” The tense is aorist, showing finality. The expanded translation is; “that Christ might finally settle down and feel completely at home in your hearts.” — Wuest, page 88

through faith (v.17) — not faith for salvation, but faith that He will grant the fulness of the Spirit

The words, “being rooted” and “grounded” are perfect tense participles in the Greek text. They are the result of the strengthening by the Spirit and the consequent at-home-ness of the Lord Jesus in the believer’s heart and His fellowship with him. The word “rooted” has the idea of securely settled, and “grounded,” that of deeply founded. Love here is that love which the Holy Spirit produces and with which He floods the heart of the yielded saint. The inner spiritual condition of the heart enables the saint “to comprehend” (v.18) and “to know” (v.19). — Wuest, page 89

love (vs. 17 and 19) = agape

able (v.18) = to be eminently able, to have full strength

comprehend (v.18) = to lay hold of so as to make one’s own — to take full possession of — to apprehend — conceptual knowledge

with all saints (v.18) — this spiritual capacity is available to all saints who receive the fulness of the Holy Spirit as a result of their faith

width … length … depth … height (v.18) — an expression of the vastness of the love of Christ

to know (v.19) = knowledge gained by experience — The conceptual knowledge gained in v.18 becomes experiential knowledge as we realize the love of Christ

passes (v.19) — The word “surpassing” is a participle of hyperballo, “to throw over or beyond, to transcend, exceed, excel.” This love surpasses knowledge, gnosis, “experiential knowledge.” That is, no matter how much the saint experiences of the love of Christ, yet there are oceans of love in the great heart of God that have not been touched by his experience. — Wuest, page 90

with (v.19) = to, unto — to the measure or standard of

fullness of God (v.19) — the fullness which God imparts through the dwelling of Christ in the heart; Christ, in whom the Father was pleased that all the fullness should dwell (Colossians 1:19), and in whom dwelleth all the fullness of the Godhead (Colossians 2:9). — Wuest, pages 90-91

I study Scripture in small chunks so I can go slowly and be sure that I’m not missing anything. But I need to remember that the smaller passages need to be studied in the context of their surrounding, larger passages. The love and fullness in these verses are tied directly to, and inseparable from the Mystery—the complete and final revelation of God’s plan—and cannot be apprehended without an understanding of what that means.

¹³ Therefore I ask that you do not lose heart at my tribulations for you, which is your glory.

¹⁴ For this reason I bow my knees to the Father of our Lord Jesus Christ,

¹⁵ from whom the whole family in heaven and earth is named,

¹⁶ that He would grant you, according to the riches of His glory, to be strengthened with might through His Spirit in the inner man,

therefore (v.13) — referring to vs. 1-12 in which Paul explains his ministry of the mystery

ask (v.13) = to ask for in one’s own interest

lose heart (v.13) = lose courage

tribulations (v.13) — Paul wrote this letter from prison.

The greater the office of the sufferer, the more did the afflictions which he was content to endure for them redound to their honor; and the better this was understood by them, the less should they give way to weakness and discouragement. — Wuest, page 86

for this reason (v.14) — for the ministry of the mystery, but specifically here that they would stay strong and not lose courage

bow my knees (v.14) — earnest prayer — not necessarily, but possibly, including the physical act

to (v.14) – facing — indicating Paul’s focus on God

We noticed that the first prayer [Ephesians 1:16] is addressed to the God of our Lord Jesus Christ, for God as such is the Source of all counsels, but this second prayer, which has to do more with family relationship, is addressed to the Father of our Lord Jesus Christ.

When I think of God, I think of the Maker of all things, the Planner of all things who fitted the ages together. But I think of the Father as the One from whose bosom the eternal Son came into this world, becoming Man for our Salvation. Ere He left this scene He said to Mary, “I ascend unto My Father, and  your Father; and to My God, and your God” (John 20:17). There, you see, you have the two thoughts: God the Source of all counsels; the Father, the Source of all affections — family affection, the very center of family relationship. — Ironside, pages 155-156.

of our Lord Jesus Christ (v.14) — not in some manuscripts

from whom (v.15) = lit. “out from whom”

the whole family (v.15) = lit. “every family”

The sense, therefore is “the Father, from whom all related orders of intelligent beings, human and angelic, each by itself, get the significant name of family, community.” The various classes of men on earth, Jew, Gentiles, and others, and the various orders of angels in heaven, are related to God, the common Father, and only in virtue of that relation has any of them the name of family. — Wuest, page 87

His glory (v.16) — all the perfections of God in their inexhaustible fulness and wealth

in (v.16) = into — a preposition indicating motion

inward man (v.16) — the personal, moral self, the moral “I” of which man is self-conscious

¹⁰ to the intent that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places,

¹¹ according to the eternal purpose which He accomplished in Christ Jesus our Lord,

¹² in whom we have boldness and access with confidence through faith in Him.

to the intent (v.10) — pointing back to verses 8 and 9 — Paul is explaining why grace was given him to preach the mystery

manifold (v.10) = much, variegated, marked with a great variety of colors

by (v.10) = through the intermediate agency of

principalities and powers (v.10) — angels

Only in the Church can the angels come to an adequate comprehension of the grace of God. They look at the Church to investigate the mysteries of redemption. 1 Peter 1:12 speaks of the things which the angels have a passionate desire to stoop down and look into, like the golden cherubim that overshadow the Mercy Seat, ever gazing upon the sprinkled blood that is upon it. The preposition para, “beside,” is prefixed to the verb “stoop down,” which speaks of the angels as spectators viewing the great plan of redemption from the side lines, not being participants in it. — Wuest, page 85

boldness (v.12) = freedom and unreservedness of speech

access (v.12) = entree

confidence (v.12) — “Confidence” is pepoithesis, from peitho, “to persuade.” It comes from the perfect participial form which refers to a past process of being completely persuaded, with the present result that we are in a confirmed and settled state of utter confidence. — Wuest, page 86.