Sermon Notes: Ephesians 4:1-16, Part 2 – Give

These are the notes of a sermon preached by Andy Evans on the morning of the 29 May 2011 at Firwood Church. Click here to stream or download the sermon audio.

EPHESIANS 4:1-16, PART 2 – GIVE

Ephesians 4:1–16

¹ I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, ² with all humility and gentleness, with patience, bearing with one another in love, ³ eager to maintain the unity of the Spirit in the bond of peace. ⁴ There is one body and one Spirit—just as you were called to the one hope that belongs to your call— ⁵ one Lord, one faith, one baptism, ⁶ one God and Father of all, who is over all and through all and in all. ⁷ But grace was given to each one of us according to the measure of Christ’s gift. ⁸ Therefore it says,

“When he ascended on high he led a host of captives,
and he gave gifts to men.”

⁹ (In saying, “He ascended,” what does it mean but that he had also descended into the lower regions, the earth? ¹⁰ He who descended is the one who also ascended far above all the heavens, that he might fill all things.) ¹¹ And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, ¹² to equip the saints for the work of ministry, for building up the body of Christ, ¹³ until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, ¹⁴ so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. ¹⁵ Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, ¹⁶ from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.

1. CHRIST: THE CENTRE OF EVERYTHING

a. Glory and Grace

As we work our way through the Apostle Paul’s great letter to the church in Ephesus, we find that he returns again and again to the two great themes of the gospel, the glory of God and the glorious grace of God. Moreover, we have found that these two great themes are, in fact, one and the same; consider,

…In love he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved. (Ephesians 1:4–6)

We find that God, motivated by his great love for us, acts on behalf of those who are his. Moreover, we find that God’s great love for the Saints overflows from God’s great love for God. This is why Paul reminds us that God has ‘blessed us in the Beloved’. Christ Jesus is the Beloved and it is from this fount of great love, between God the Father and God the Son, that every spiritual blessing is poured out upon those who are his (Ephesians 1:3).

We must further  conclude, however, that although God’s love for those who are his is energetic and expansive, that God is greatly concerned for the display of his own glory. Here we find the two great themes of the gospel, the grace and glory of God, collide.

God acts in love. God acts from the overflow of his great love for his name. God acts for his glory.

God is at work making his glory visible and resplendent in  this world. Moreover, God chooses to display a particular aspect of his glory, namely his grace. Moreover, God chooses to focus the revelation of his glory in and through the incarnation, death and resurrection of Christ Jesus.

This, then, explains the centrality of the cross to, in truth, everything. The cross is the clear and perfect revelation of the glory of God because God chooses to emphasize his glorious grace above all other aspects of his glory. The gloriousness of his grace is, of course, most clearly evident in the crucifixion of the Son of God.

b. The Triumph of God

All of this matters because, at the centre of chapter 4, the Apostle Paul presents, unpacks and applies an Old Testament passage in order to illustrate the glory and grace of God presently at work and evident in the church of Christ Jesus,

Therefore it says,

“When he ascended on high he led a host of captives,
and he gave gifts to men.” (Ephesians 4:8)

It is worth noting that, for the first and only time in this letter, Paul quotes directly from the Old Testament (Psalm 68:18, in fact), using the formula, ‘Therefore it says’.[1]

Paul quotes from Psalm 68 because he sees a connection between the wider themes of this Psalm and the activity of Christ Jesus in bestowing gifts upon men. It is, therefore, vitally important that we spend a little time surveying Psalm 68, a passage which is considered, by commentators, to be among the most difficult Old Testament texts.

One of the peculiarities of Psalm 68 is that, rather than addressing a single theme or occasion, the Psalmist instead collapses a number of separate events (recorded elsewhere in the Old Testament) and presents them as if they were a single narrative. This has lead one commentator to speculate that rather than being a coherent Psalm in and of itself, that Psalm 68 is, instead, a list and summary of other, now lost, Psalms.^[2] Although this view is generally dismissed, it helps us understand the difficulties posed by the breadth and expansiveness of the Psalmist themes.

It is this expansiveness which is key to understanding the Psalm. The Psalmist’s chief concern is to illustrate and celebrate the glory of God evident in his dealings with his people.

And so the Psalmist begins by extolling the awesome strength and power of a God who is able to effortlessly and decisively scatter every enemy,

¹God shall arise, his enemies shall be scattered;
and those who hate him shall flee before him!
²As smoke is driven away, so you shall drive them away;
as wax melts before fire,
so the wicked shall perish before God! (Psalm 68:1–2)

Indeed, the Psalmist uses the analogy of smoke. Consider the effort it requires to waft away the irritating smell of smoke (perhaps when you have burnt some toast). The Psalmist recognises that the collective enemies of God require little more attention than a mere waft of his hand and they are utterly vanquished.

The Psalmist then proceeds to extol the mercy and compassion of God towards the most marginalised within society. This God, the God of the Bible, actively defends and protects both the orphan and the widow, both vulnerable groups in any society,

Father of the fatherless and protector of widows
is God in his holy habitation. (Psalm 68:5)

The Psalmist also reflects upon God’s specific interventions in human history on behalf of his people Israel. More specifically, the Psalmist remembers that this God, the God of the Bible, rescued his people from captivity in Egypt and then led them safely through the barren wilderness into the land he had promised,

O God, when you went out before your people,
when you marched through the wilderness, Selah (Psalm 68:7)

And this God, the God of the Bible, is the same God who led his people to the foot of Mount Sinai and invited Moses and the Elders to meet with him as the heavens fell and the mountain trembled with the voice of God. This same God , the God of the Bible, chose to set his sanctuary atop Mount Zion. This is the place he chose to associate most closely with his name and his glory. This is the place he said that he would dwell,

You ascended on high,
leading a host of captives in your train
and receiving gifts among men,
even among the rebellious, that the Lord God may dwell there. (Psalm 68:18)

The Psalmist looks back to the triumphs and glories of God before looking forward to that day in which every kingdom will submit to him,

³² O kingdoms of the earth, sing to God;
sing praises to the Lord, Selah
³³ to him who rides in the heavens, the ancient heavens;
behold, he sends out his voice, his mighty voice.
³⁴ Ascribe power to God,
whose majesty is over Israel,
and whose power is in the skies. (Psalm 68:32–34)

Whatever the difficulties, it is clear that the great theme of Psalm 68 is the triumph of God. Within this context, it is clear that verse 18 marks a significant moment in God’s dealings with mankind. This is the moment in which the God of the Bible determines to dwell with and among his people.

As we return to the Apostle Paul’s letter to the church in Ephesus, all of this is incredibly prescient. Paul has spent the preceding three chapters reminding us that this same God is at work, even before the foundation of the world, on behalf of those who are his (Ephesians 1:4); that this God rescues us from sin, Satan and death (Ephesians 2:1-10). Moreover, this same God, the God of the Bible, is at work in all creation in order to effect his plan, ‘for the fullness of time’,

…to unite all things in him, things in heaven and things on earth. (Ephesians 1:10)

b. The Glory of King Jesus

Paul wants us to understand, however, that God’s saving and triumphant activity, and, more specifically, the revelation of his glory, is focused and revealed in a very specific way. Paul wants us to understand that all of God’s saving work and purposes are focused upon and in Christ Jesus. Consider, therefore, the way the Apostle Paul understands and applies Psalm 68 (and, specifically, verse 18),

⁸ Therefore it says,

“When he ascended on high he led a host of captives,
and he gave gifts to men.”

⁹ (In saying, “He ascended,” what does it mean but that he had also descended into the lower regions, the earth? ¹⁰ He who descended is the one who also ascended far above all the heavens, that he might fill all things.) (Ephesians 4:8–10)

This is exceedingly helpful for two reasons.

Firstly, and somewhat peripherally, Paul’s application of Psalm 68:18, is illustrative of how Paul reads the Old Testament and understands redemptive history. Paul understands, and wants us to understand, that all of God’s redeeming and saving purposes are effected and find their end in Christ Jesus.

Secondly, and related to this wider theme, Paul understands that the incarnation of the Son of God is the very centre-piece of human history. And so Paul focuses on his descent and his ascension.

Consider, firstly, his descent, Paul writes,

⁹ (In saying, “He ascended,” what does it mean but that he had also descended into the lower regions, the earth? ¹⁰ He who descended is the one who also ascended far above all the heavens, that he might fill all things.) (Ephesians 4:9–10)

This passage has posed some difficulties for commentators (who have been interpreted this and other passages as an affirmation that Jesus somehow descended into hell).[3]

Paul’s point, however, is more prosaic. The unusual expression, ‘the lower regions, the earth’ (the NKJV translates this more simply, ‘the lower parts of the earth’) fits with Paul’s twofold cosmology in which heaven is contrasted with the whole earth (see Ephesians 1:10).

Paul’s purpose, therefore, is twofold.

On the one hand, Paul wants us to understand that the incarnation of the Son of God was genuine. God became flesh. This was no illusion or conjuring trick. God became flesh and experienced hunger, thirst,  weariness, pain and death. The incarnation of the Son of God was truly the humiliation of God.  The descent of the Son was a genuine incarnation. Jesus descended to the lower regions of the earth.

In this we see a clear parallel with Psalm 68:18,

You ascended on high,
leading a host of captives in your train
and receiving gifts among men,
even among the rebellious, that the Lord God may dwell there. (Psalm 68:18)

The ascent implies a descent (Paul explicitly states this), moreover, this descent implies inhabitation. The Son of God descended to the lower regions of the earth and, in so doing, God dwelt with man.

Paul’s second purposes is to emphasise the humiliation in the incarnation of the Son of God that we might comprehend the expansive glory of the exaltation. Paul wants us to grasp that the descent and ascent of the Son of God was not a mere matter of geography. The Son of God became flesh and tasted and experienced all that it means to be a man (without ever sinning). The ascent of the Son of God was similarly full and meaningful. Yes, God became flesh, suffered and died. But this same God-made-flesh rose from the grave and ascended to the highest place. The resurrection and ascension of the Son of God is evidence that Jesus now fills all things.[4]

And this, of course, is again more that a matter of geography (although the omnipresent nature of Christ is implicit). Paul is affirming the utter supremacy of the Son of God in terms which invoke Old Testament affirmations regarding the sovereignty of God,

²³ “Am I a God at hand, declares the Lord, and not a God far away? ²⁴ Can a man hide himself in secret places so that I cannot see him? declares the Lord. Do I not fill heaven and earth? declares the Lord. (Jeremiah 23:23–24)

Such is the supremacy of the Son of God made flesh and now ascended to the highest place, that it can be said that he fills everything.

Galaxies. This world. Nations. Political systems. Culture. Neighbourhoods. Our workplaces. Our homes. The internet. Our schools and colleges.

The dominion of King Jesus knows no borders or boundaries. He fills everything.

This, again, is incredibly familiar. Indeed, Paul has just prayed that believers might grasp,

…what is the immeasurable greatness of his power toward us who believe, according to the working of his great might ²⁰ that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, ²¹ far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. (Ephesians 1:19–21)

Jesus reigns presently, completely, utterly, without restraint or restriction. Jesus reigns.

This is our God.

2. CHRIST GIVES TO ALL

a. Grace

The application of these glorious truths is astonishing. Consider,

⁷ But grace was given to each one of us according to the measure of Christ’s gift. ⁸Therefore it says,

“When he ascended on high he led a host of captives,
and he gave gifts to men.” (Ephesians 4:7–8)

The incarnation, death, resurrection and ascension of King Jesus is the centre-piece of human history. There we see, most clearly, the glory of God displayed. Elsewhere, the Apostle John states this clearly and emphatically,

And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. (John 1:14)

The incarnation of the Son of God is, first and foremost, about the revelation of the glory of God. Jesus descends and we see glory in the humiliation. We see the glory of God in the death and resurrection of the Son of God. All of this is emphatically true.

But it is equally true that we, those of us who believe, are the great recipients of this glorious activity of God. More particularly, the exaltation of the Son of God is associated with the begracing of the church. He ascends and, in so doing, pours out grace.

b. Grace to all

i. To each one of us

Consider now the expansiveness of this glorious grace,

But grace was given to each one of us according to the measure of Christ’s gift. (Ephesians 4:7)

Paul is clear, grace was given to each one of us.

To Paul.

To church planters.

To church leaders.

To youth workers.

To Bible Study leaders.

To you and to I.

Grace was given to each one of us. Stated more clearly, grace was given to all of us.

To you and to I.

Again we see grace and glory go hand-in-hand. His glory is seen, displayed and at work for our good. He acts. He begraces. For our good and his glory.

ii. Grace-Gifts

Paul wants us to see that the bestowal of this grace serves a very practical purpose,

 But grace was given to each one of us according to the measure of Christ’s gift. (Ephesians 4:7)

And so this grace is the gift referred to in verse 8,

[…]

“When he ascended on high he led a host of captives,
and he gave gifts to men.” (Ephesians 4:8)

Paul later addresses and expands upon the nature of these grace gifts,

¹¹ And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, ¹² to equip the saints for the work of ministry, for building up the body of Christ (Ephesians 4:11–12)

This is an astonishing gospel truth. Jesus not only establishes and builds his church (Matthew 16:18), but he also equips us for ministry, evangelism, pastoral work, teaching and every other area of ministry.^[5]

This should encourage us greatly as we see the task set before us. We find ourselves living in a culture which is increasingly opposed to the values and message of the gospel. We find ourselves working in an area proliferated with other competing religions. We live in a generation which is increasingly hostile to the uncompromising message of the gospel.

The great encouragement is that the same Jesus who fills everything bestows grace-gifts upon those of us who are his. He equips his saints for works of service.

iii. Measures of Grace

In all of this there is a timely and necessary corrective,

But grace was given to each one of us according to the measure of Christ’s gift. (Ephesians 4:7)

Grace, not our education, background, innate ability, intellect or talents. Our calling, position, ministry and success is a result of his grace, not our ability. It is crucial that we remember this. There is a temptation that we can sometimes find ourselves envying other gifts, positions and callings. Paul would remind us, for the sake of oneness and unity, that it is Christ who gives and the measure of the gift is in accordance with his grace not our intrinsic worth.

3. YOU ARE THE GIFT

Consider again the Apostle Paul’s source text,

You ascended on high,
leading a host of captives in your train
and receiving gifts among men,
even among the rebellious, that the Lord God may dwell there. (Psalm 68:18)

There is a textual problem here to which we will return next week. For the moment, consider the disjunction between the two texts: the Psalmist writes that God received gifts, whereas Paul asserts that Christ gave gifts. This apparent contradiction divides commentators. What should we do with the text? Should we conclude that Paul has somehow got his Old Testament wrong?

The solution to this problem, I would argue, is found in the specific setting envisaged by the Psalmist. In verse 18, it seems that the Psalmist is describing the procession of worshippers ascending Sinai to worship at the temple. This procession would have been led by the Levites, the tribe chosen among all of Israel to serve at the temple.

This, then, leads some scholars to conclude that the Psalmist is, in fact, referencing Numbers 18:6,[6]

And behold, I have taken your brothers the Levites from among the people of Israel. They are a gift to you, given to the Lord, to do the service of the tent of meeting. (Numbers 18:6)

Note that here we find a similar apparent contradiction to that found when comparing Paul’s use of Psalm 68:18 with the source text. In Numbers 18:6, we find that the Levites are both a gift to you and a gift to the Lord.

Consider the implications of this: God chose a particular tribe from among all the tribes to serve and minister at his temple. God chose the Levites as a gift to himself. God took the Levites for himself. And yet, the text goes further, the Levites were also a gift to you.

Yes, the Levites served at the altar and the temple, but all of this was for the good of the people. In serving God, the Levites served the people. In serving in the sanctuary and meeting with God, the Levites mediated the presence of God among the people of God.

The Levites were chosen as a gift to God, but, in this choosing, God blesses his people. The Levites were chosen for his glory and our good.  And this is true of the gospel. Christ appoints ‘the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ’. Christ works for the good of his church. Christ blesses those who are his. And we are the blessing.

And yet, all of this is for his glory.

Christ begraces, gifts and appoints apostles, evangelists and church planters so that the gospel might go forth to unchurched and even unreached people groups both for their good and for his glory. And Christ begraces and appoints prophets, pastors and bible teachers so that believers might be encourage and built up in our knowledge of Christ, yes, for our good, but for his great glory.

Paul understands this dynamic. God is at work on behalf of those who are his and, in Christ Jesus, he pours out every spiritual blessing upon his church. God, in and through Christ Jesus, acts for our good. He gives. He blesses. He begraces. And yet, in all of this, Christ is glorified.

But there is more. We are blessed that we, like the Levites, might be a blessing to this dark and broken world. We are called to bless our churches, homes, families, neighbourhoods, workplaces, villages, towns and cities. We are blessed that we might be a blessing to this world. Paul makes this incredibly explicit,

¹¹ And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, ¹² to equip the saints for the work of ministry, for building up the body of Christ (Ephesians 4:11–12)

Note that Paul focuses upon the office rather than the gift: as in Number 18:6, the people are the gift. You and I are the gift. We are the gift to the church and, through the church, to this world.

And this again brings the gospel into sharp focus. God chooses, rescues and blesses a people, in and through Christ Jesus, for himself and for his glory. We receive grace and he is glorified. We walk and minister in grace and he is glorified. And, yes, this is for his glory, but also for our good. We receive grace.

We are blessed by and for the sake of his glorious grace.

We receive grace. For his glory.