LIBERTY UNIVERSITY
JOHN W. RAWLINGS SCHOOL OF DIVINITY
Exegesis Research Paper on Ephesians 4:7-16
Submitted to Dr. Steve Lowe,
in partial fulfillment of the requirements for the completion of
RTCH-500
Research, Writing, and Ministry Preparation
by
Ashley R. Rashley
July 4, 2021
Contents
Introduction .............................................................................................................................. 1
Historical Context .................................................................................................................... 2
Cultural Context ........................................................................................................................3
Literary Context ....................................................................................................................... 4
Textual Analysis....................................................................................................................... 7
Significance and Spiritual Formation… .................................................................................... 9
Application ...............................................................................................................................11
Bibliography ............................................................................................................................ 13
ii
1
Introduction
The letter that is the book of Ephesians was assumedly composed by the Apostle Paul, who was
perhaps one of the most notable giants of the faith and champion for Christ in all of Christian
history. With only six chapters, the book of Ephesians is easy to skim; however, the little epistle
packs so much power.1 It is a circular letter sent to the Asia Minor region of the early church that
reviews core themes of the gospel: the [plan] of God; the church; the mystery, hope and riches
and power of the gospel rooted in grace, not works of the law; and a gospel whose result is
reconciliation.2 Paul’s aim for the letter is a call for every believer, whether Jew or Gentile, to
live a distinctive life in the world and thus bearing fruit in key relationships.3 This appeal for
oneness is evident in Paul’s reminder to the Gentiles of their former “uncircumcised” status –
and therefore apart from Jews - then declares that “now in Christ Jesus, you …have been brought
near by the blood of Christ …for through [Christ] we both (Jews and Gentiles) have access in
one spirit to the Father. So, then you are no longer foreigners and strangers but fellow citizens
with the saints, and members of God’s household.” (Ephesians 2:11-19)4
The overarching structure of Ephesians can be based on one particular structural marker: the
conduct of the church.5 This theme, however, branches into several different finer points that all
pinpoint a believer’s walk in faith: unity, holiness, love, light, and wisdom.6 Before the final
farewell, Paul encourages believers to stand in warfare.7 Most of the spiritual depth, though,
1 Darrell L. Bock, Ephesians, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press,
2019) 1.
2 Ibid.
3 Ibid.
4 Unless otherwise noted, all scripture references are CSB.
5 G. Breed, “Ministry to the Congregation According to the Letter to the Ephesians.” Acta Theologica 35, no. 1
(01, 2015): 37-58, http://ezproxy.liberty.edu/login?qurl=https%3A%2F%2Fwww.proquest.com%2Fscholarly-
journals%2Fministry-congregation-according-letter-ephesians%2Fdocview%2F2183263555%2Fse-2%3Faccountid
%3D12085, 6.
6 Ibid.
7 Ibid.
2
may be in Ephesians 4-6, where we find a description of God’s plan as described in the first three
chapters, that is realized in the life of the church and every believer.8 The purpose of this paper is
to explore the details of Ephesians 4:7-16 wherein we find Paul’s instruction to “live worthy of
one’s calling,” (Ephesians 4:1) equipping one another for the work of ministry, and the purpose
and mission of the church.
Historical Context
Presumably, Paul wrote Ephesians from prison, perhaps in Rome, Caesarea or even
Ephesus itself (if it was a circular letter).9 If it was written from Ephesus, the letter was likely
written around AD 54-57; although, if written from Caesarea or Rome, it would have been
between AD 58 and 63.10 As previously mentioned, this letter was most likely circular, meaning
that it was sent to multiple churches in Asia Minor although it became associated with the city of
Ephesus, the most prominent city in the area.11 It was during this era that Claudius Nero was the
reigning emperor of Rome.12 Nero’s persecution of the church took such bizarre and cruel forms
that even Romans who opposed Christianity took pity on those believers who were torn apart by
dogs or burned as macabre torches in the imperial gardens.13 This is perhaps what inspired Paul’s
motivations to write, not only about intentionally equipping others to walk in a manner that
reflects Christ, but also to stand firm in the face of spiritual warfare and persecution. Paul
emphasizes, for example, Christ’s exaltation above all powers and instructs believers to stay
strong in Christ against the schemes of the devil.14
8 Ibid.
9 John D. Barry, ed. NKJV Faithlife Illustrated Study Bible (Grand Rapids, MI: Zondervan, 2012), 1989.
10 Ibid.
11 Ibid.
12 Nathan P. Feldmeth, Pocket Dictionary of Church History: Over 300 Terms Clearly and Concisely Defined,
The IVP Pocket Reference Series (Downers Grove, IL: IVP Academic, 2008).
Exported from Logos Bible Software, 11:42 AM June 5, 2021.
13 Ibid.
14 Barry.
3
Cultural Context
Culturally, Ephesus was one of the most important city of the Roman province of Asia,
located on the western shore of Asia Minor.15 The city was built on a natural harbor whose
waves, according to the Roman writer Pliny the Elder, “used to wash up to the temple of
Diana.”16 Ephesus was a wealthy city, being described as the largest commercial center west of
the Taurus mountains.17 It was also known as the “guardian” of the temple of Artemis or, as the
Romans called her, Diana.18 Diana was the Roman name for the mythological Greek goddess
Artemis, daughter of Jupiter and Latona and the twin sister of Apollo.19 The worship of Artemis
in Ephesus was as ancient as the city itself, and the temple of Diana, “mother of the gods,” was
considered one of the seven wonders of the ancient world.20 Thus, Paul’s teachings of “one God
and Father of all, who is above all and through all and in all,” (Ephesians 4:5) became a source
of extreme conflict and eventual persecution between Rome and followers of Christ. It is no
wonder, then, why Paul addresses the gravity of preserving unity in the body of Christ (Eph. 4:7-
8).
Literary Context
Generally speaking, New Testament letters such as this are occasional or situational,
meaning they were written to address specific situations or problems related to the author or to
15 Walter A. Elwell and Barry J. Beitzel, “Letter to the Ephesians,” Baker Encyclopedia of the Bible (Grand
Rapids, MI: Baker Book House, 1988), 704-710.
16 Ibid.
17 Ibid.
18 Ibid.
19 Walter A. Elwell and Barry J. Beitzel, “Diana,” Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker
Book House, 1988), exported from Logos Bible Software, June 5, 2021.
20 Elwell and Beitzel, “Letter to the Ephesians.”
4
the readers.21 Although a specific issue is not made explicit in the letter, it is clear that Paul is
acknowledging the power of Christ (1:20-23), the gift of Salvation that was given by Christ’s
sacrifice (2:1-10), and the motivation for unity of the church (2:11-4:16). Unlike Paul’s other
writings, Ephesians reads more like a sermon – a style that supports it being intended to circulate
among multiple churches.22 Nonetheless, Ephesians does include some standard features of a
letter, including an opening salutation, and a conclusion and benediction.23
The body of the letter includes two broad sections: an opening theological section and a
second section that builds on that theology.24 The prayer and doxology at the end of Ephesians 3
signals the end of the theoretical section of the letter.25 In chapters 1-3, Paul describes God’s
work in Christ of unifying Jew and Gentile, heaven and earth, and in the face of the culture’s
predominant pagan worship (5:21-6:9).26 Chapters 4-6 turn to practical matters, the assumption
being is that the lives of persons living that reality will reflect it.27
In Ephesians 4:1-6, Paul discusses the unity of the entire church; the repetition of the
word “you” is used in the plural as the Apostle Paul addresses the believers as one body in
Christ.28 The role of the gifts mentioned throughout the passage is to equip the saints as a
whole.29 The key to this verse comes in three distinct phases: for equipping, for ministry and for
edification.30 The term equip means to put things in order.31 The work[s] of ministry is about
21 J. Scott Duvall, and J. Daniel Hays, Grasping God’s Word: A Hands-on Approach to Reading, Interpreting,
and Applying the Bible, 3rd ed. (Grand Rapids, MI: Zondervan, 2001), 253.
22 Barry.
23 Ibid.
24 Ibid.
25 B.B. Thurston, Reading Colossians, Ephesians, and 2 Thessalonians: A Literary and Theological Commentary
(Macon, GA: Smith & Helwys Publishing, 2007), exported from Logos Bible Software, June 4, 2021.
26 Ibid.
27 Ibid.
28 John F. Walvoord, and Roy B. Zuck, The Bible Knowledge Commentary: New Testament (Colorado Springs,
Co: David Cook Publishing, 1983), 634
29 Bock, 126
30 Ibid.
31 Ibid., 127.
5
works of service, which is the key idea in diakonia.32 Edification speaks to the building up of the
body, a picture that looks back on chapter 2.33 The move is to maturity as a community.34
Additionally, in verse 7 Paul initiates the topic of diversity in the church.35 From God,
each believer receives grace or enablement as Christ apportioned it, and each believer is to
function in Christ’s body by God’s enablement, proportionate to the gift bestowed on him.36
Ephesians 4:8 includes a quotation from the Old Testament, which confirms God’s giving of
gifts.37 Paul cites Psalm 68 to make this point. It is believed that Paul was summarizing all of
Psalm 68, rather than quoting verse 18 in particular.38 In Paul’s quotation, there is a shift from the
“receiving gifts” of the original psalm to “giving” them.39 A second major shift is the move from
the second person of the psalm to the third person.40 That move is more stylistic, in that Paul is
taking the address of God’s victory.41 The essence of the psalm is that a military victor has the
right to give gifts to those who are identified with him … and Christ, having captivated sinful
people by redeeming them, is Victor and gives them as gifts to the church.42
Paul moves to explain his reading of the passage, doing so in two steps, covering first
ascended in verses 9-10 and then ‘gave’ in verses 11-13.43 The explanation is called a pesher,
where a term in the passage is named and then explained.44 Paul then moves from ascent to
descent, arguing ascent implies a previous descent.45 It is debatable as to whether Paul was
32 Ibid.
33 Ibid.
34 Ibid.
35 Ibid.
36 Ibid.
37 Ibid.
38 Ibid.
39 Bock, 122.
40 Ibid.
41 Ibid.
42 Walvoord and Zuck, 634.
43 Bock, 124
44 Ibid.
45 Ibid.
6
referring to Hades, earth in incarnation or earth at Pentecost.46 Paul seamlessly moves to explain
that “the one who descended is also the one who ascended … to fill all things.” (Ephesians 4:10).
Paul then drives home the point of unifying the church through the gifts given by Christ. The
Christ of glory fills the creation with his glory and gives gifts to his church to show himself at
work.47
Paul’s exposition applies the cited text, turning to back to the theme of what Christ gave,
and this line of thought runs48 to verse 16. While being sensitive to the historical and cultural
context of the book of Ephesians, one must also appreciate the authoritative and divinely-
inspired writings, and that therefore the historical character does not undermine its relevance for
our lives.49
Textual Analysis
The book of Ephesians, more specifically chapter 4, is an instructional manual of what
living a Christ-honoring life entails. There must be humility. There must be patience. There must
be love. There must be unity. As Paul asserts these guidelines, he motivates his audience with the
promise of the gift of grace, and reinforces his statements with reference to the Old Testament.
What also cannot be overlooked is the timeframe, starting from verse 4 to verse 7. Specifically,
Paul points out that believers “were called to one hope…,” then begins verse 7 with “now.”
Assumedly, Paul’s point here is grace was given as a result of responding to the call, although the
gift of grace is explicitly free. As mentioned, the emphasis turns slightly from the church’s unity
46 Ibid.
47 Ibid.
48 Ibid.
49 Walter C. Kaiser, Jr., and Moisés Silva, Introduction to Biblical Hermeneutics: The Search for Meaning (Grand
Rapids, MI: Zondervan, 1994), 172.
7
to individual diversity.50 Max Anders comments “each of us received a spiritual gift by the grace
of God. That grace has not been apportioned equally. Rather, Christ has chosen how to divide
grace to each member … each is distinct and different.”51
Paul then digresses from his direct argument to provide scriptural proof rooted in Psalm
68.52 This textual shift is probably used as a pattern or in a typological way.53 The question of
how Paul makes this move with the psalm … may well be that rather than citing the single verse,
Paul is summarizing the larger psalm and using the language of the verse as a base, but with an
appeal to the psalm as a whole.54 Such a move would allow him to save space in terms of the
presentation of the argument.55 The point is not that Paul knew these Jewish texts, since they are
late texts, but that a tradition that led to their reading might have been at work.56 The reading fits
the ancient Jewish context … what was true of Moses is even truer of Christ.57 A few details
regarding the quotation itself requires mention. As Anders maintains,
“When he ascended on high” depicts a triumphant God returning from battle on earth
back into the glory of heaven. “He led captives in his train” perhaps refers to those who
have been delivered from captivity to evil. Jewish rabbis interpreted Psalm 68 in light of
Moses’ ascent of Mount Sinai. Paul interpreted it in light of the life, death, resurrection
and ascension of Jesus. Ascended refers to Jesus’ ascension from earth to heaven (Acts
1:9-11). He ascended from earth to heaven to reign forever with his Father. Paul then
explains that if God ascended, he first descended.58
Interpretation of the descension leaves readers with four possible outcomes: Paul is
referring to Jesus’ going down to Hades, to the earth in incarnation, to earth at Pentecost, or to
his death.59 The mention of lower, earthly regions further complicates the interpretation although
50 Max Anders, Galatians-Colossians, vol 8, Holman New Testament Commentary (Nashville, TN: Broadman &
Holman Publishers, 1999), 150.
51 Ibid.
52 Ibid.
53 Bock, 122.
54 Ibid., 123.
55 Ibid.
56 Ibid.
57 Ibid.
58 Anders, 150-153.
59 Bock, 124
8
this passage has historically been understood as Jesus’ having descended into hell and preached a
proclamation of freedom…60 Recently, that interpretation has fallen into disfavor as the evidence
… now leads toward … incarnation.61
Christ’s ascent above the heavens, in order to fill the whole universe probably refers to
His regal relationship with the whole world, from which position He bestows gifts as He will
because of His work on the cross.62 Paul’s explanation here fits well with the succeeding verses.
Ephesians 4:10-11 become somewhat transitional statements in which Paul ties the Scriptural
quotation to the entire passage that the “God and Father of all …,” who arose as the kingly victor
of the battle over life and death, is the same one who ascended and the same one who descended,
and thereby has the authority to grant gifts. Verse 11 picks up again the subject started in verse 7
to relay the relationship between the call to unity and the spiritual gifts Christ gives.63 This is the
beginning of another long sentence that runs to verse 16.64 Analysis of this passage, however, is
incomplete without outlining the five kinds of gifted people. Apostles and prophets, which were
first mentioned in 2:20 and 3:5, are viewed as the foundational gifts to the church.65 New
Testament prophets were gifts to the church to provide edification, exhortation, and comfort.66
Evangelicals were those engaged in spreading the gospel, similar to present-day missionaries.67
Pastors and teachers are listed together … which may imply that these are two kinds of gifted
people whose ministries are among settled congregations, but more likely they refer to two
characteristics of the same person who is pastoring believers while at the same time instructing
60 Anders, 150-153.
61 Ibid.
62 Walvoord and Zuck, 634.
63 Anders, 150-153.
64 Bock, 125.
65 Walvoord and Zuck, 634.
66 Ibid., 635
67 Ibid.
9
them in God’s ways.68 The purpose of these gifts is to prepare God’s people for works of service
so that the good news of the Gospel may be spread throughout the world.69
Significance
Within the clear outlines of historical, cultural, and literary context and thorough textual
analysis, the significance and spiritual formation of this passage paint a timeless masterpiece for
all past, present and future followers of Christ. The spiritual formation is primarily wrapped in a
sense of community. Scripture is clear that the reason the church, specifically the use of spiritual
gifts, is essential in the life of each believer is “so that the body of Christ may be built up until
we all reach unity in the faith and in the knowledge of the Son of God and become mature,
attaining to the whole measure of the fullness of Christ.” (Eph. 4:12-13)70 The way we are to
accomplish this is by following Paul’s command – “submit to one another out of reverence for
Christ.”71 Paul’s insistence on church unity would have most likely sparked distaste and hostility,
particularly due to the division between Jew and Gentile. The Ephesian church, as most of the
churches Paul wrote … was divided into factions.72 Their presence required the type of spiritual
maturity and church unity Paul had just described.73 The church must mature into unity of the
faith and of the knowledge of Christ. Such maturity involves teaching the truth in love.74 As
previously stated, the conduct of the church – or spiritual formation of the body as a whole – can
be based on several structural markers within the passage: walk in unity, holiness, love, light,
wisdom, and stand firm in warfare.75 In this way, as Paul implies in Ephesians 4:6, believers of
68 Ibid.
69 Ibid.
70 Paul Pettit, Foundations of Spiritual Formation: A Community Approach to Becoming Like Christ (Grand
Rapids, MI: Kregel Publications, 2008), 159.
71 Ibid.
72 Anders, 150-153.
73 Ibid.
74 Ibid.
75 Breed, 42.
10
“the Lord and Father of all,” may transform into the image of Christ, stand firm together as one
body, and utilize spiritual gifts for the glory and renowned of Christ. The successful completion
of this plan is found in the fact that each one of the Persons in the Trinity fulfills a part … in
unison with the other Persons.76 The center of this plan, and thus of the ultimate significance, is
that God that Father chooses to bless His people with heavenly gifts, made possible by the work
of Christ on the cross and by the sealing of the Holy Spirit.77
Application
The same themes that were relevant to the early church are just as relevant and vital to
the life and mission of the church today. Similar to Paul’s day and age, the pastoral ministry of
the congregation is regarded as the overall nurturing and equipping of members and non-
members of the church, so that they may increasingly fulfill their divine calling.78 The grounds
for pastoral ministry are, according to Ephesians, the blessing, saving, renewing, uniting,
equipping, healing, and glorifying work of the Father, Son and Holy Spirit.79 Ministry’s common
thread, which is tied from the church today all the way through history, is “before it is the
church’s ministry, all ministry is first of all God’s ministry in, through and as Jesus Christ in the
power of the Holy Spirit.80
Secondly, the church must be a people shaped by the redemptive reign of God.81 We must
belong to a community where each person can both know others and be known.82 Community is
76 Ibid., 43.
77 Ibid.
78 Breed., 45.
79 Ibid
80 Ibid., 46.
81 Ibid.
82 Pettit, 159.
11
essential in spiritual discernment … one’s transformed life is lived out in community.83 Spiritual
formation, growing in community toward Christlikeness, is the critical need of all Christ
followers.84
Lastly, the goal of community is to build up or edify the body of Christ, showing that all
saints, not just a select few, are called and gifted to serve and proclaim God’s gift of grace and
salvation throughout all the earth.85 The missional calling is for every believer to participate in
the fulfillment of God’s plan for the church and the cosmos.86 A variety of gifts have been given
by the Holy Spirit to equip every Christian to perform a particular missional function in response
to a diversity of human needs in the world.87 This missional function is building missional
bridges over which the Kingdom of God can penetrate into the life of people and give them new
meaning.88 However, just like the church of Ephesus and the cultural dynamics in that age, the
church has to rediscover its unity and function as a flexible, dynamic and Holy Spirit energized
community.89
Conclusion
Paul’s sermon that is the book of Ephesians takes its audience, both past and present, on a
journey. This journey both begins with Christ and ends with Christ. The starting point is a sense
of spiritual conviction, which leads hopefully to repentance and surrender, which then leads to an
inward renewal, progressing to a Spirit-driven motivation and unity, and finally to divine
empowerment. From the beginning chapter, Paul imparts to believers that we are to live as
83 Ibid., 209.
84 Ibid., 269.
85 Walvoord and Zuck, 635.
86 Van Aarde, T.A., 2017, “The Missional Church Structure and the Priesthood of All Believers in the Light of
the Inward and Outward Function of the Church,” Verbum et Ecclesia 38(1), al709. https://doi.
org/10.4102/ve.v38i1.1709, 3.
87 Ibid.
88 Ibid.
89 Ibid.
12
Christ, because of Christ – his death and resurrection was the payment for the wages of our sins.
Therefore, the body of Christ, having been transformed into living evidence of Christ, is to be
one in relationship with others. Through such transformation and unity, the body is empowered
with gifts from Christ, for the work of Christ. In other words, an inward renewing and
empowering by the Holy Spirit within the Christian community should erupt outwardly with a
fresh wind (Psalm 51:12-19) throughout the nations for the glory of God’s Kingdom – this, after
all, is the true purpose for life.
13
Bibliography
Anders, Max. Galatians-Colossians, vol 8, Holman New Testament Commentary, Nashville, TN:
Broadman & Holman Publishers, 1999.
Barry, John D., ed. NKJV Faithlife Illustrated Study Bible, Grand Rapids, MI: Zondervan, 2012.
Bock, Darrell L. Ephesians, Tyndale New Testament Commentaries, Downers Grove, IL:
InterVarsity Press, 2019.
Breed, G. "Ministry to the Congregation According to the Letter to the Ephesians." Acta
Theologica 35, no. 1 (01, 2015): 37-58, http://ezproxy.liberty.edu/login?qurl=https%3A%2F
%2Fwww.proquest.com%2Fscholarly-journals%2Fministry-congregation-according-letter-
ephesians%2Fdocview%2F2183263555%2Fse-2%3Faccountid%3D12085.
Duvall, J. Scott, and J. Daniel Hays, Grasping God’s Word: A Hands-on Approach to Reading,
Interpreting, and Applying the Bible, 3rd ed., Grand Rapids, MI: Zondervan, 2001.
Elwell, Walter A., and Barry J. Beitzel, “Letter to the Ephesians,” Baker Encyclopedia of the Bible
Grand Rapids, MI: Baker Book House, 1988.
Elwell, Walter A., and Barry J. Beitzel, “Diana,” Baker Encyclopedia of the Bible, Grand Rapids,
MI: Baker Book House, 1988), exported from Logos Bible Software, June 5, 2021.
Feldmeth, Nathan P., Pocket Dictionary of Church History: Over 300 Terms Clearly and Concisely
Defined, The IVP Pocket Reference Series, Downers Grove, IL: IVP Academic, 2008.
Exported from Logos Bible Software, 11:42 AM June 5, 2021.
Kaiser, Walter C., and Moisés Silva, Introduction to Biblical Hermeneutics: The Search for
Meaning, Grand Rapids, MI: Zondervan, 1994.
Pettit, Paul. Foundations of Spiritual Formation: A Community Approach to Becoming Like Christ,
Grand Rapids, MI: Kregel Publications, 2008.
Thurston, B.B., Reading Colossians, Ephesians, and 2 Thessalonians: A Literary and Theological
Commentary, Macon, GA: Smith & Helwys Publishing, 2007, exported from Logos Bible
Software, June 4, 2021.
14
Walvoord, John F., and Roy B. Zuck, The Bible Knowledge Commentary: New Testament, Colorado
Springs, Co: David Cook Publishing, 1983.
