Jesus was filling the whole universe

JESUS WAS FILLING THE WHOLE UNIVERSE
EDITED BY GLENN PEASE
Ephesians 4:10 10
He who descendedis the very one
who ascended higher than all the heavens, in order to
fill the whole universe.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Universal Experience Of Christ
Ephesians 4:9, 10
W.F. Adeney
I. THE ASCENSION OF CHRIST IMPLIES THAT HE HAD PREVIOUSLY DESCENDED.
1. It implies that he was low down at some period. Had he always enjoyed his rightful honors
there could have been no act of rising to them. The coronation shows that the sovereign had once
been a subject. The greatness of the elevation of Christ and the stir and change it produces are
significant of the low depth of an earlier state.
2. It implies that he had been highly exalted at a previous period. The mere act of ascension may
not show this, but the spiritual character of it does. All things ultimately find their level. The
high-shooting fountain is an evidence that its water has come from a great elevation.
3. It implies that by his deep humiliation Christ merited his great exaltation. He did not simply
deserve it by way of compensation. He earned the high honor of the Ascension by the patient
sacrifice of himself in his descent down to a life of lowly service, down to the cross, down even
to the dim land of the dead (Philippians 2:5-11). Thus the last is first, and he who humbled
himself is exalted.
II. THE ASCENSION AND PREVIOUS DESCENDING OF CHRIST ENABLE HIM TO FILL
ALL THINGS.
1. His presence enters into every grade of being. From his awful primeval glory down to the
dread depths of Hades and then up to the throne and the right hand of God, by the vast sweep and
range of his profound humiliation and superb exaltation, along every step of existence traversed,
Christ comes into personal contact with all life and death.

2. His experience gives him knowledge of every grade of being. And with this knowledge he has
sympathy for all. Our lack of wide sympathies is chiefly owing to our narrow experience.
Christ's sympathy is as universal as his experience. In his exaltation he does not forget the scenes
that moved his heart in lowlier walks.
"... Resting by th' incarnate Lord,
Once bleeding, now triumphant for my sake,
I mark him, how by seraph hosts adored,
He to earth's lowest cares is still awake."
3. Filling all things by experience, knowledge, and sympathy, he has power over all things.
Down even to the spirits in prison to whom he preached by the Divine Spirit, and through every
rank of life, he has influences to exert, graces to bestow, redemption to accomplish. There is no
order of things, beyond the reach of Christ. As the great reward of his sacrifice and triumph, of
his deepest humiliation and his highest exaltation, he fills heaven, earth, and hell with a presence
which, if he is the same now as when he lived among men, is everywhere healing and
redemptive. - W.F.A.
Biblical Illustrator
I, therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith
ye are called.
Ephesians 4:1
Calling and conduct
A. F. Muir, M. A.I. THE BEHAVIOUR OF CHRISTIANS SHOULD CORRESPOND WITH
THEIR VOCATION.
1. From a sense of gratitude.
2. The Divine sentiment from which the vocation sprang should possess them.
II. CERTAIN VIRTUES SPECIALLY BECOME THE CHRISTIAN VOCATION.
1. Because of what they are in themselves.
2. Because of the great end they promote — "the unity of the Spirit in the bond of peace." This
reveals the real grandeur of these virtues.
(A. F. Muir, M. A.)
The obligations of the Christian calling
A. F. Muir, M. A.I. THE NATURE OF THE OBLIGATIONS RESTING ON CHRISTIANS.

1. They spring from the circumstances of the Divine call.
(1)It exhibited unparalleled condescension and mercy on the part of God.
(2)It witnessed to a Divine unity in mankind. Christ was no apostle of Judaism; no national hero;
but the Hope of Humanity.
2. They are determined by the fact of the Divine call Having been summoned by that call into a
spiritual separation from "the world," the followers of Jesus were at the same time constituted
into a "calling" or profession by themselves.
(1)Its historic reputation had to be sustained.
(2)It was a "holy" and a "heavenly" calling (2 Timothy 1:9; Hebrews 3:1; Philippians 3:14).
(3)The spiritual unity it had called into existence should not be lost.
II. HOW THESE OBLIGATIONS OF THE CHRISTIAN CALLING ARE TO BE SATISFIED.
1. By humility and gentleness.
2. The root and sustaining principle of these is love.The lover of mankind will subordinate his
own pleasure and advantage to the welfare of others.
(A. F. Muir, M. A.)
The nature and obligation of a Christian's calling
T. B. BakerI. THE NATURE OF A CHRISTIAN'S CALLING.
1. It is a holy calling (2 Timothy 1:9).
2. It is an honourable calling (Philippians 3:14).
3. To serve an honourable Master (1 Timothy 1:17).
4. Hence it is a profitable calling (1 Timothy 4:8).
II. THE OBLIGATION OF THE CALLING.
1. We must first study the principles of our calling (Ephesians 1:17).
2. We must be emulous to claim the privileges of the calling (Ephesians 3:16-19).
3. We must cultivate the spirit of the calling (Ephesians 4:2, 3).
4. We must perform the duties of the calling (John 14:23).
(1)In civil life (Ephesians 4:25).
(2)In religious life (Ephesians 4:24).
(3)In domestic life (Ephesians 6:1-9).
III. THE DIGNITY OF THE CALLING (1 Thessalonians 2:12).
IV. THE OBJECT OF THE CALLING (1 Peter 5:10).
(T. B. Baker).
Walking worthy of our calling
J. H. Evans, M. A.How comes it to pass, that one half of this Epistle is made up of exhortation?
Does not this force itself on one's conviction as its cause — that the saints of God need it? They
want not only to be comforted, they want not only to be taught, but they want to be roused.

I. First AS IT REGARDS THEIR PRIVILEGE. Beloved, it is one of the greatest that can be
communicated to a fallen sinner. My dear hearers, in one sense, there is not a creature on earth,
but what has a call of God to serve Him. There never could be a state in which there could be no
law, because the very law of creation puts a man under obligation to serve God. But this is an
especial calling; a call of a higher order, a covenant calling, an effectual calling: secured by the
certainty of the Divine counsel, and never to be frustrated by man. We find in the fifth chapter of
the Epistle to the Galatians, that it is a call to liberty; "brethren, ye have been called unto liberty."
Ah! man, with all his fond ideas of liberty, knows nothing of liberty, till he is under the teaching
of God the Holy Ghost; for man, by nature, is a bond slave. Oh! the liberty of a free spirit; that
can look death in the face, that can look quietly from the troubles of life to the God that ordained
them, and find peace and rest in the midst of them! But observe, they are described as having
been called into the holy fellowship of the Lord Jesus Christ (1 Corinthians 1:9) — "God is
faithful, by whom ye were called unto the fellowship of the Lord Jesus Christ." But they are also
called to glory, to His kingdom.
II. Let us now, secondly, speak of THE EXHORTATION THAT STANDS BASED ON THIS
GLORIOUS PRIVILEGE. "I Paul, the prisoner of Jesus Christ for you Gentiles": "I therefore
beseech you that ye walk worthy of the vocation wherewith ye are called." He does not beseech
them to be worthy of that vocation. But he beseeches them to walk worthy of their vocation, their
calling, because they have received such wondrous mercy. And if you ask me how they could do
it? — in proportion as you walk in holy liberty, as you walk in the peace of the gospel, as you
walk in the fellowship of Christ, as you walk in the path of holy walking. But I would remark,
beloved, by way of concluding observation — see what place humility of soul occupies in this
passage before us. Observe, "Walk worthy of the vocation wherewith ye are called, with all
lowliness." He did place it first; and it is its right place; it is the great place, next to faith, hope,
and love. The more a man knows of the crucified One, the lower he lies; the more he knows of
the depth of God's grace, the more he abases himself. Observe, too, what great stress is laid here
upon what are the passive graces of the spirit. We ought to contend for activity; we live in days
in which activity is required; not only activity of opposition, but activity of dispersion of God's
truth. But if you ask, What ought to be in the front? — it is the passive graces of the Holy Ghost.
"All lowliness, meekness, long suffering, forbearing one another in love, and endeavouring to
keep the unity of the Spirit in the bond of peace." But observe that the basis of all is privilege.
(J. H. Evans, M. A.)
On the Christian's vocation
J. Archer.This exhortation takes in the whole circle of our duties. In effect, if we exhort a man of
noble birth, or of distinguished rank in life, not to do anything unworthy of himself, disgraceful
to his family, or unbecoming his high station, we say everything that can be said.
1. There is not any truth more evidently expressed, nor more frequently repeated, in the sacred
Scriptures, than that the first object of our vocation to Christianity is to disengage us from the
world, to break the chains which bind our affections to creatures. You are Christians: and
therefore, when you appear among men, you are to make yourselves distinguished by charity,
purity, and every virtue.
2. It is therefore a most destructive illusion to reason as Christians are sometimes heard to do: "I
am a man of the world; I must live as the world does; I must conform to its manners." "I am a
Christian; therefore I am not of this world; therefore I cannot live as the world does, cannot

conform to its manners." Reason in this manner, and your determination will be conformable to
the spirit and to the grace of your vocation. You must take notice that there are two kinds of
separation from the world: the one corporal and exterior; the other, a separation in heart and in
spirit. Withdraw yourselves from the world, before the world retires from you. You must quit the
world by choice, and by an effort of virtue, or be torn from it at length by force and violence.
Follow, therefore, now the sweet attractions of Divine grace.
(J. Archer.)
The Christian's calling
W. Graham, D. D.What is the klesis, vocation, or calling, of which the Scripture speaks so often?
Take the following hints:
1. It is the calling of God (Romans 11:29; Philippians 3:14; comp. 2 Thessalonians 1:11, 2
Timothy 1:9, Hebrews 3:1, 2 Peter 1:10, Ephesians 1:18), because it is God Himself who calls us
from darkness to light, and from the kingdom of Satan into the kingdom of His dear Son.
2. It is a high calling (Philippians 3:14), for the prize attached to it is eternal life.
3. It is a holy calling (2 Timothy 1:9), because the end and purpose of it (at least on earth) is
holiness.
4. It is a heavenly calling (Hebrews 3:1), for it comes from and draws us to heaven.
5. The hope of our calling (Ephesians 4:4) is the hope which those called by God to serve Him
may cherish. It belongs to the brethren alone, and proceeds entirely from God (1 Corinthians
1:26). This is what our fathers termed effectual calling, and it occupies a prominent place in all
our systems of theology. The doctrine is based upon, or takes for granted the following principles
—(1) That the human race is fallen, and needs to be restored to God.(2) That even this fallen and
redeemed race cannot of itself return to God, but needs the assistance of a Divine call.(3) That
the election and the calling are co-extensive.(4) That, therefore, the salvation of the Church is, in
its origin, means, and end, to be ascribed to the pure and sovereign will of God. Our walk should
be worthy of this vocation. There ought to be some relation between our conduct and our hopes,
between our character and the promised reward. If His love has opened up to us glorious and
immortal hopes, should not our service correspond to them? Worthy of His calling? It is a great,
high, noble principle. It is a rule of life which lifts us from the dust, and gives us the position,
hopes, and fears of immortal creatures.
(W. Graham, D. D.)
Christian consistency
From, The Epworth Bells.A writer on Christian consistency, says: "History records that in the
days of Tiberius it was thought a crime to carry a ring stamped with the image of Augustus into
any mean or sordid place, where it might be polluted! How much may those who profess to be a
holy people learn even from a heathen!"
(From "The Epworth Bells.)
Apostolic exhortation
R. Winterbotham, M. A.I. Consider, in the first place, THAT "THEREFORE" OF HIS AND
WHAT IT IMPLIES. For there are many reasons for not exhorting people to walk earnestly and
carefully, and worthily of their high name and knowledge. It is much pleasanter to dwell

exclusively upon the privileges and blessings of Christianity, and to leave its heavy
responsibilities and penalties out of sight. But this "therefore" was something that moved the
apostle, even from his prison, to fill half his Epistle with earnest, importunate, and pointed
admonitions. A very potent "therefore" it must have been — but what was it? It does not appear
to have been any one statement or fact in particular, but rather all that has gone before; as if,
pausing at the end of the third chapter, he had been reading over what he had written, and had
been so moved by it that he felt compelled, constrained, to break off into this exhortation. It is
this strong feeling in his mind which finds expression in that word "therefore." And what was it
that he had been writing about? Why, it was the marvellous grace and loving kindness of God
towards the Gentiles revealed to him, and preached by him; their fellowship in Christ, their union
with the remnant of Israel and with one another in one divinely constituted body, their eternal
predestination to this grace and adoption in Christ.
II. Consider, in the second place, THE TITLE WHICH ST. PAUL HERE ASSUMES IN
ORDER TO GIVE FORCE TO HIS EXHORTATION: "I, the prisoner of (or rather in) the
Lord." Himself a prisoner, enduring a painful captivity for the Master's sake, how properly might
he exhort them in liberty to be true to their colours and to the standard of Christ. And this may
lead us to reflect how universally true it is that Christianity needs example in order to be believed
and obeyed. It is too weighty to be accepted on its own strength, too little favourable to the
natural pride and indolence of men, too tremendous in its promises, revelations, claims, and
assumptions. Men are beginning to perceive that the Christianity of Christ and His apostles was
intended to be a life — a supernatural life, indeed, because the life of Christ Himself, and yet a
life to be lived amongst men by ordinary people, and to be readily distinguished by certain
palpable differences from the natural life of men.
III. Consider, in the third place, WHAT IT WAS OF WHICH THEY WERE TO WALK
WORTHY. Their "calling," or "vocation" — what was it? Not anything which we speak of now
as a "calling," such as we follow for gain, or honour, or convenience, or even for duty: this
calling whereof the apostle speaks is of God. It is, in fact, His invitation, which He has addressed
to each one of us as inheritors of the kingdom of heaven.
(R. Winterbotham, M. A.)
The prison house
H. J. Wilmot-Buxton, M. A.I. Let us think first OF THE PLACE AND MANNER OF ST.
PAUL'S IMPRISONMENT. The place was Rome, the capital of the world. A city full of
glorious memories of the past, and famous in the present for art, and eloquence, and learning. Its
soldiers could boast that they had conquered the world, and could point out the tombs of Pompey
and of many another hero along the Appian Way. Its streets had been trodden by some of the
greatest of poets, and its Senate-House had echoed with the burning words of the first orators of
the world. Rome was full of contrasts, wealth and beggary, beauty and squalor, the palace of
Caesar, and the haunt of vice and shame, were close together. The city was ruled over by a cruel
tyrant, at once a hypocrite and a monster of iniquity. It was in such a place, so glorious and so
shameful, that St. Paul was a prisoner. He was not, however, confined in a dungeon. By the
favour of the Prefect of the Praetorian Guard, whose duty it was to take charge of all prisoners
awaiting trial before the Emperor, the apostle was allowed to live in a hired house of his own, to
have free access to such friends as he had, and to preach the gospel freely to those who would
hear him. But still St. Paul was a prisoner. After the Roman fashion, he was chained to a soldier,
and at night probably two soldiers were linked to him. Yet, although an exile, a prisoner, waiting

for a trial where he would have little chance of justice, knowing that the sword hung above his
head ready to fall at any moment, St. Paul utters no complaint, no murmur of discontent. On the
contrary, he bids his hearers rejoice in the Lord alway; he himself thanked God, and took
courage; he tells his disciples that he has learnt in whatsoever state he is, to be content. He is
poor, yet making many rich. The heathen tyrant can make him a prisoner, but his chains cannot
keep him from the glorious freedom of the sons of God. And now what lesson can we learn from
the prison house at Rome? We can learn this, that this world in which we live is in one sense a
prison house to all.
1. It is a prison house of hard work. In our great cities the roar of traffic, the rattle of machinery,
the shriek of the steam whistle, the eager crowds flocking to office and bank and exchange all
mean one thing — work. Every man's talk is of business; he is in the prison house, and he is
chained to his work.
2. Next, this world is a prison house of sorrow and trial. Everyone who has lived any time in the
world can show you the marks of his chain. Everyone whom we meet is wearing a crown of
thorns. It is hidden under the scanty white locks of the old, and the sunny tresses of youth.
Specially is this world a prison house to those who strive to do their duty, and help their fellow
men. For them in all ages there have been prison bars, and chains of persecution. If we would
look on some of the greatest teachers, philosophers, and benefactors of mankind, we must look
for them in a prison house. Socrates, when seventy-two years old, was a prisoner, and
condemned to drink poison, because he taught higher lessons than the mob could understand.
Bruno was burnt at Rome, because he exposed the false philosophy of the day. When Galileo, an
old man of seventy, taught the truth about the earth's motion, they cast him into the dungeons of
the Inquisition, and after death the Pope refused a tomb for his body. And so for many others
who dared to do their duty and to speak the truth. But the stonewalls could not confine the mind;
the iron chain could not bind the truth. Some of the most glorious works in literature were
composed in prison. The prison house at Rome has given us some of those Epistles of St. Paul
which have gone far to convert the world; and the finest allegory in the English language was
written in Bedford gaol. "If we suffer for righteousness' sake, happy are we." There are prisoners
who are not the Lord's. There are some fast bound in the misery and iron of bad habits, and
habitual sin. These are lying in the condemned cell, bound hand and foot with the devil's chain.
And I tell you that you will often find this life a prison house, where you must give up your own
will, deny yourselves, learn to endure hardness, and to bear the chain which suffering, or neglect,
or ignorance put upon you. If you are indeed the prisoners of the Lord, the iron of your chain will
make you brave to suffer and be strong.
(H. J. Wilmot-Buxton, M. A.)
Freedom in bonds
J. Pulsford.This prisoner has more freedom than any emperor ever had. External freedom, with
internal bonds, is but an affectation, and a mockery of freedom. A man flattered and deceived by
an ostentation of bodily freedom, while his spirit is held in the heavy chains of his own lusts and
fears, is as melancholy a spectacle as any under the sun. The evil spirit laughs to see his slave
enjoying the fond delirious conceit that he is a free man. The slavery is then perfect. Paul's prison
lies open to all heaven. In spirit, he walks at large, in boundless light. The prisoner writing to
those who are worthy to know the secret, says: "I am surrounded by innumerable angels," I walk
in paradise with "the spirits of just men made perfect," I am entertained with "unspeakable
things." says: "Were any to ask, whether he should place me on high with the angels, or with

Paul in his bonds, I would choose the prison." According to his own showing, he was less in peril
in prison, than in the third heavens. As a safeguard against his ecstasy, he must needs have some
messenger of Satan, to buffet him. In prison he found no such temptation. His bonds were a
precious means of grace to him. Finding an unspeakable peace in "lowliness of mind," he
commends the same to his brethren in Christ.
(J. Pulsford.)
The privilege and duty of the Christian calling
H. Parr.I. THE PRIVILEGE DECLARED. Their "vocation," i.e., calling. Men have callings in
the world — their business, profession, temporal office. The apostle speaks of "the calling of
God." There are different callings spoken of. There is —
1. An external calling — the invitation to gospel privileges.
2. An official calling — the appointment to administration in the Church.
3. An internal and effectual calling by the Spirit of God. This is
(1)an enlightening calling.
(2)A sanctifying calling.
(3)A uniting calling. It binds to
(a)Christ (1 Corinthians 1:9).
(b)The Church (Ephesians 4:4; Ephesians 1:18-22).
(4)A saving calling (1 Thessalonians 2:12).
II. THE DUTY URGED. How can anyone walk "worthy"? It means suitably, in a manner
somewhat becoming those who enjoy such privileges. As if the apostle would say: Have you —
1. A call to knowledge? Walk wisely.
2. A call to holiness? Walk unblameably.
3. A call to fellowship? Walk lovingly.
4. A call to glory? Walk happily.Conclusion: These things —
1. Should put us on examination.
2. Should move us to diligence.
(H. Parr.)
The life worthy of the calling
J. Vaughan, M. A.I do not think that St. Paul would consider, or have a right to consider, that his
bondage was then his "vocation"; but an affliction, a sickness, an inability even to move, may be
as much a "vocation" as anything that may happen in life. But he urges the Ephesians to use
"worthily" — while they have it — their "vocation to walk." To "walk" ought to be used as the
emblem of a Christian life; and for this reason, because "walking" alone of all our actions places
the whole man in motion, and that motion is a progressive one. It was "a calling"! Then there
must be a caller. Who was the Caller? Was there not a Providence in the fact of your "calling"?
1. In the first place remember that "call" came from the Holy Trinity. The Father willed it, the
Son mediated to obtain it, the Holy Ghost applied it. Is it then a fact that you have been thought

worthy of the notice, the remembrance, the power, the love of each Person in that holy blessed
Trinity? What a sacred, what a solemn thing that "call" must be!
2. Each Person in that mysterious Three is love, perfect love. That "call" then was the call of
infinite, unspeakable love. Have you been walking "worthy of the vocation" of love? Could you
say that your life is a life of love. Your walk, your walk! does it drop love at every step?
Remember what you were when you had a call of love. You were unloving and unlovable.
3. But there is another particular characteristic of that love wherewith you were called. It was a
call of forgiveness. The whole Trinity had combined to make that forgiveness. Now let me ask,
Is there anyone at this moment in the whole world whom you have not forgiven? If so, then you
are not walking worthy of the vocation wherewith you are called.
4. But there was another predominant characteristic in your call — it was a call to holiness. "Be
ye holy, for I am holy." Now are you walking every day a holy walk? Moreover, your call was a
call to activity; also a call to a higher life. Are you walking worthy of it?
(J. Vaughan, M. A.)
Calling and walk
J. Vaughan, M. A.1. I feel sure that I shall carry along with me the experience of every child of
God, when I say that his call, however it came to him, was very humbling. God has thousands of
methods by which He draws souls to Himself, but in one respect, there is no difference between
them all — He never calls a soul without humbling it. It is very likely that the instrument which
effected your call was not one that the world would call great. It is very likely that the
providences which attended it were very humbling providences. But however this may be —
however it may be in respect of outward things, I am quite sure that as the grace of God began to
take effect upon your heart, your soul passed into very low places, down into the very dust. You
began to see yourself in a very different light from any in which you ever saw yourself before.
And let me say, that I believe one of the chief reasons why many young Christians are happier
than other Christians, is that in the first stages of grace, there is a more realizing, deep sense of
nothingness, and sin.
2. But if it was an humbling call, I am sure it was a very kind one. Perhaps in the recollection of
what took place then, now the thought is "Through what exercises of mind you passed"; but at
the time itself, the chief feeling with you was — "How very kind this is of God! what wonderful
patience God has been exercising towards a poor, miserable sinner!"
3. And let me further remind you, brethren, that your call was a very personal thing. It was
characterized by individuality: each soul is singled out by itself by God. As respects "walking,"
the apostle uses the figure for two reasons: one because it is distinctly a progressive motion, in
all places progress; and secondly, it is the only movement which engages and puts in action the
whole man. But as was the "calling," so must be the "walk," — humble, tender, earnest, holy,
heavenly. Whatever progress you have made, still remember, that whatever cause there was for
humility at the beginning, there is more cause now. For now, a wrong thought is worse than once
a wrong action, because you are more responsible. Walk in the valley. That is an unworthy
thought which ever lifts itself too high, either to God or man. And was God very kind, very
patient, very long suffering, to bear with you, to choose you, to call you? Then be you just like
that to every poor fellow sinner. And never forget what a real, personal, earnest matter between
your soul and God, your "call" was. You have nothing to dread more than for religion to become
a generality. As many as have felt God's callings, know the exceeding weight and moment of

every little thing. By little things you were made, by little things you were called. Therefore,
again, if you would not frustrate the grace of God, you must be holy. "He hath called you, not to
uncleanness, but to holiness."
(J. Vaughan, M. A.)
Walking worthy of one's vocation
H. Foster, M. A.I. THE VOCATION WHEREWITH A BELIEVER IS CALLED.
1. It is God's speaking to the heart of a sinner in and by His word (2 Corinthians 4:6; John 5:25).
2. It is to the enjoyment of the greatest privileges (Isaiah 61:1; 2 Corinthians 3:17; Galatians 5:1,
13).
3. It is various, and yet the same, to all believers.
(1)Various — as to age, instruments, manner.
(2)Same — as to tendency.
4. It is of the sovereign goodwill of God (Romans 9:19-24).
5. God never repents and revokes this calling (Romans 11:29).
6. It is the duty and privilege of professors to make it sure to themselves.
II. WHAT IT IS TO WALK WORTHY OF THIS VOCATION. In general: When there is a
suitableness in the walk to the nature of the calling. Particularly —
1. When it is such as has been exemplified in Christ and His Church.
2. When it tends to the edification of those about us — saints and sinners.
3. When such as God approves in His Word.
III. THE MANNER IN WHICH THE APOSTLE ENFORCES HIS EXHORTATION. "I, the
prisoner," etc.
(H. Foster, M. A.)
Mission of the saints
C. H. Spurgeon.Each of God's saints is sent into the world to prove some part of the Divine
character. Perhaps I may be one of those who shall live in the valley of ease, having much rest,
and hearing sweet birds of promise singing in my ears. The air is calm and balmy, the sheep are
feeding round about me, and all is still and quiet. Well, then I shall prove the love of God in
sweet communings. Or perhaps I may be Called to stand where the thunder clouds brew, where
the lightnings play, and tempestuous winds are howling on the mountain tops. Well, then I am
born to prove the power and majesty of our God: amid dangers He will inspire me with courage:
amid toils He will make me strong. Perhaps it shall be mine to preserve an unblemished
character, and so prove the power of sanctifying grace, in not being allowed to backslide from
my professed dedication to God. I shall then be a proof of the omnipotent power of grace, which
alone can save from the power, as well as from the guilt of sin.
(C. H. Spurgeon.)
Worthy walkin

J. Trapp.g: — There is a seemliness appertaining to each calling. So here. We must walk nobly,
as becometh the heirs of God and joint heirs with Christ. Luther counsels men to answer all
temptations of Satan with this word, "I am a Christian." They were wont to say of cowards in
Rome, "There is nothing Roman in them." Of many Christians we may say, "There is nothing
Christian in them." It is not amiss before we serve the world to put Alexander's questions to his
followers, that would have persuaded him to run at the Olympic games. "Do kings use to run at
the Olympics?" Every believer is higher than the kings of the earth. He must therefore carry
himself accordingly.
(J. Trapp.)
What are we called to
Bishop Beveridge.? —
1. The knowledge of God (1 Peter 4:9).
2. The faith of Christ (1 Corinthians 1:9; Galatians 2:6).
3. Holiness of life (1 Thessalonians 4:7; Romans 7:1).
4. Peace (1 Corinthians 7:15).
(1)With God (Romans 5:1).
(2)With our consciences (Acts 24:16).
(3)With one another (Ephesians 4:2).
5. Eternal life (1 Peter 3:9; 1 Peter 5:10; 1 Thessalonians 2:12).
(Bishop Beveridge.)
What is it to walk worthy of our calling
1. Generally, to carry ourselves as becometh Christians (Philippians 1:27; Colossians 1:10; 1
Thessalonians 2:12).
2. Particularly —
(1)To believe what Christ asserts (1 John 5:10).
(2)To trust in what He promiseth (2 Corinthians 1:20).
(3)To perform what He commands (John 14:15).
(Bishop Beveridge.)
Why walk worthy of our calling
1. Otherwise we sham our profession (Hebrews 6:5).
2. We lose the comfort of our calling (Psalm 19:11).
3. We shall lose its end (Hebrews 12:14).
(Bishop Beveridge.)
Our walk is watchedA gentleman in England said that he owed his conversion mainly to the
marked consistency of a merchant who lived not far from him. His neighbour was a Christian,

and professed to carry on his large business on strictly Christian principles. This surprised him;
but not being sure of its reality, he determined to watch him for a year, and if at the end of that
time he found that he was really what he professed to be, he would become a Christian also. All
the year he watched without finding any flaw or inconsistency in his dealing. The result was a
thorough conviction that the merchant was a true man, and that religion was a reality.
COMMENTARIES
EXPOSITORY (ENGLISH BIBLE)
Ellicott's Commentary for English Readers(10) That he might fill all things.—Compare the
description in Ephesians 1:23 of the Lord as “filling all in all.” In both cases the reference is
more particularly to the gift of the fulness of His grace, flowing from His glorified humanity to
all His members. But the words are too wide for any limitation. In heaven and earth, and the
realms under the earth, His presence and sovereignty extends, by whatever means and over
whatever beings He wills. In Revelation 5:13, accordingly, we read the ascription by “every
creature in heaven, and on the earth, and under the earth . . ., of blessing, honour, glory, and
power to . . . the Lamb for ever and ever.”
Matthew Henry's Concise Commentary4:7-16 Unto every believer is given some gift of grace,
for their mutual help. All is given as seems best to Christ to bestow upon every one. He received
for them, that he might give to them, a large measure of gifts and graces; particularly the gift of
the Holy Ghost. Not a mere head knowledge, or bare acknowledging Christ to be the Son of God,
but such as brings trust and obedience. There is a fulness in Christ, and a measure of that fulness
given in the counsel of God to every believer; but we never come to the perfect measure till we
come to heaven. God's children are growing, as long as they are in this world; and the Christian's
growth tends to the glory of Christ. The more a man finds himself drawn out to improve in his
station, and according to his measure, all that he has received, to the spiritual good of others, he
may the more certainly believe that he has the grace of sincere love and charity rooted in his
heart.
Barnes' Notes on the BibleHe that descended is the same also that ascended - The same
Redeemer came down from God, and returned to him. It was not a different being, but the same.
Far above all heavens - see the notes on Ephesians 1:20-23; compare Hebrews 7:26. He is gone
above the visible heavens, and has ascended into the highest abodes of bliss; see the notes on 2
Corinthians 12:2.
That he might fill all things - Margin, "fulfil." The meaning is, "that he might fill all things by his
influence, and direct and overrule all by his wisdom and power." Doddridge. See the notes on
Ephesians 1:23.
Jamieson-Fausset-Brown Bible Commentary10. all heavens—Greek, "all the heavens" (Heb
7:26; 4:14), Greek, "passed through the heavens" to the throne of God itself.

might fill—In Greek, the action is continued to the present time, both "might" and "may fill,"
namely, with His divine presence and Spirit, not with His glorified body. "Christ, as God, is
present everywhere; as glorified man, He can be present anywhere" [Ellicott].
Matthew Poole's CommentaryHe that descended is the same also that ascended: he saith not, he
that ascended is the same that descended, lest it should not be thought that Christ brought his
body with him from heaven; but, on the contrary, he that descended is the same that ascended, to
show that the Son of God did not by his descent become other than what he was, nor the
assumption of the human nature add any thing to his person, as a man is not made another person
by the clothes he puts on. Christ descended without change of place as being God, but ascended
by changing place as man, yet, by communication of properties, whole Christ is said to have
ascended.
Far above all heavens; all visible heavens, into the third heaven, or paradise. Acts 3:21 Hebrews
9:24.
That he might fill all things; all the members of his church, with gifts and graces. This began to
be fulfilled, Acts 2:1-47, and still will be fulfilling to the end of the world: see John 7:39 16:7.
Gill's Exposition of the Entire BibleHe that descended is the same also that ascended,.... It was
the same divine Person, the Son of God, who assumed human nature, and suffered in it, which is
meant by his descent, who in that nature ascended up to heaven: this proves that Christ existed
before he took flesh of the virgin; and that though he has two natures, yet he is but one person;
and disproves the Popish notion of the descent of Christ's soul into Limbus or hell, locally taken:
and this ascension of his was,
up far above all heavens: the visible heavens, the airy and starry heavens; Christ ascended far
above these, and went into the third heaven, the holiest of all; and this is expressive of the
exaltation of Christ, who is made higher than the heavens; and the end of his ascension was,
that he might fill all things, or "fulfil all things"; that were types of him, or predicted concerning
him; that as he had fulfilled many things already by his incarnation doctrine, miracles,
obedience, sufferings, death, and resurrection from the dead; so he ascended on high that he
might accomplish what was foretold concerning his ascension to heaven, and session at the right
hand of God, and answer to the type of the high priest's entering once a year into the holiest of
all: or that he might complete, perfect, and fill up all his offices; as the remainder of his priestly
office, his intercession for his people; and more finally his prophetic office by the effusion of his
Spirit; and more visibly his kingly office, by sending forth the rod of his strength out of Zion,
and subduing the people under him: or that he might fill all places; as God he fills all places at
once being infinite, immense, and omnipresent; as man, one after another; at his incarnation he
dwelt with men on earth at his crucifixion he was lifted up between heaven and earth; at his
death he descended into the lower parts of the earth, into hell, "Hades", or the grave; and at his
resurrection stood upon the earth again, and had all power in heaven and in earth given him; and
at his ascension he went through the airy and starry heavens, into the highest heaven; and so
successively was in all places: or rather that he might fill all persons, all his elect, both Jews and
Gentiles; and so the Arabic version renders it, "that he might fill all creatures"; as the Gentiles
were called; particularly that he might fill each and everyone of his people with his grace and
righteousness, with his Spirit, and the fruits of it, with spiritual knowledge and understanding,
with food and gladness, with peace, joy and comfort; and all his churches with his gracious

presence, and with officers and members, and all with gifts and graces suitable to their several
stations and work.
Geneva Study BibleHe that descended is the same also that ascended up far above all heavens,
that he might {i} fill {k} all things.)
(i) Fill with his gifts.
(k) The Church.
EXEGETICAL (ORIGINAL LANGUAGES)
Meyer's NT CommentaryHYPERLINK "/ephesians/4-10.htm"Ephesians 4:10. Result from
Ephesians 4:9, without οὖν, but thereby coming in the more vividly and with a certain triumph;
“alio gravi dicto antecedentia complectitur aut absolvit” (Dissen, ad Pind. Exc. II. p. 278).
The prefixed ὁ καταβάς has the emphasis, which is further augmented by αὐτός:[212] The one
who descended, just He, He precisely (identity of the person), is also the one who ascended on
high above all heavens.
ὁ ἀναβὰς ὑπεράνω πάντων τῶν οὐραν.] points back to that ἈΝΑΒᾺς ΕἸς ὝΨΟς, Ephesians 4:8,
more precisely defining this ΕἸς ὝΨΟς as the region highest of all. The expression “above all
heavens” has its basis in the conception of seven heavens, which number is not to be diminished
to three (Harless: ἀήρ, ΑἸΘΉΡ, ΤΡΊΤΟς ΟὐΡΑΝΌς; comp. Grotius, Meier, and others). See on 2
Corinthians 12:2. The ὙΠΕΡΆΝΩ (in the N.T. only here and Ephesians 1:21; Hebrews 9:5)
describes the exaltation of Christ—clearly to be maintained as local—as the highest of all (comp.
ὙΠΕΡΎΨΩΣΕ, Php 2:9), in such wise that He, having ascended through all heavens
(ΔΙΕΛΗΛΥΘΌΤΑ ΤΟῪς ΟὐΡΑΝΟΎς, Hebrews 4:14), has seated Himself above in the highest
heaven, as the ΣΎΝΘΡΟΝΟς of the Father, at the right hand of God. Comp. Hebrews 7:26 :
ὙΨΗΛΌΤΕΡΟς ΤῶΝ ΟὐΡΑΝῶΝ ΓΕΝΌΜΕΝΟς. The spiritualistic impoverishing of this
concrete conception to a mere denial of all “enclosure within the world” (Hofmann, II. 1, p. 535)
is nothing but a rationalistic invention. Comp. Acts 7:56; Acts 3:21; Acts 1:9-11.
ἽΝΑ ΠΛΗΡΏΣῌ ΤᾺ ΠΆΝΤΑ] points back to the bestowal of grace expressed in Ephesians 4:7,
and prophetically confirmed in Ephesians 4:8, and that as expressing the universal relation into
which Christ has entered towards the whole world by His exaltation from the lowest depth to the
loftiest height; in which universal relation is also of necessity contained, as a special point, that
bestowal of grace on all individuals. As intended aim, however (ἵνα), this ΠΛΗΡΟῦΝ ΤᾺ
ΠΆΝΤΑ stands related to the previous ascension of Christ from the uttermost depth, into which
He had descended, to the uttermost height of heaven; because He had first, like a triumphing
conqueror (see Ephesians 4:8), to take possession of His whole domain, i.e. the whole world
from Hades to the highest heaven, in order now to wield His kingly sway over this domain, by
virtue of which He was to fill the universe with His activity of sustaining and governing, and
especially of providing all bestowal of grace. This was to be the all-embracing task of His kingly
office, until the consummation indicated at 1 Corinthians 15:28. It is according to this view, and
from Ephesians 1:23, self-evident that we have to explain πληρ. τὰ πάντα, neither with Koppe
(following Anselm and others), de vaticiniorum complemento, nor with Rückert and Matthies, of
the completion of the redeeming work; nor yet possibly to limit τὰ πάντα to the whole Christian
community (Beza, Grotius, Morus, Flatt, Schenkel, and others). Comp. rather on Ephesians 1:23,
and observe that in our passage that ἑνὶ δὲ ἑκάστῳ ἡμῶν ἐδόθη κ.τ.λ. of Ephesians 4:7 stands to

this ἽΝΑ ΠΛΗΡΏΣῌ ΤᾺ ΠΆΝΤΑ in the same relation of the species to the genus, as in
Ephesians 1:23 ΤῸ ΠΛΉΡΩΜΑ (ΧΡΙΣΤΟῦ) does to ΤΟῦ ΤᾺ ΠΆΝΤΑ ἘΝ ΠᾶΣΙ
ΠΛΗΡΟΥΜΈΝΟΥ. The ubiquity of the body of Christ (Faber Stapulensis, Hunnius, and others;
specially contended for by Calovius) is not here, any more than at Ephesians 1:23 or elsewhere,
spoken of;[213] although, with Philippi, Hoelemann has still found it here, holding the
conception of the purely dynamic πληροῦν τὰ πάντα as unrealizable, because Christ is in a
glorified body. If this reason were valid, an absolute bodily omnipresence would result: it proves
too much, and leads to a contradictio in adjecto, which could only receive a Docetic solution.
[212] οὐ γὰρ ἄλλος κατελήλυθε καὶ ἄλλος ἀνελήλυθεν, Theodoret.
[213] Wrongly are Oecumenius and Theophylact adduced as favouring this explanation. They,
forsooth, very correctly refer the filling to the dominion and operation of Christ (comp. also
Chrysostom), and observe with equal justice that Christ, after He had already before His
incarnation filled all things by His purely divine nature, now, after having, as the Incarnate One,
descended and ascended, does the filling of the universe μετὰ σαρκός (Oecumenius), i.e. so that
in doing so He is in a different state than before, namely, clothed with a body, consequently as
God-man.
Expositor's Greek TestamentHYPERLINK "/ephesians/4-10.htm"Ephesians 4:10. ὁ καταβάς,
αὐτός ἐστι καὶ ὁ ἀναβάς: he that descended, he it is that also ascended (or, he himself also
ascended). It was the first thought of every Christian mind that Christ had come down from
heaven to live and work among men on earth for their salvation. Founding on this Paul declares
that He who descended, whom all knew to be Christ, He and no other was also the Person who
ascended. So he reminds his readers of the source of all the gifts in operation in the Church or
enjoyed by individual Christians—the ascended Christ. A peculiar force is claimed by some
(Von Soden, Abb., Bruston) for the καί in καὶ κατέβη. It is argued that it represents the descent
as subsequent to the ascent, and contemporaneous with the giving of the gifts. So the point is
taken to be this—that the ascent would have been without a purpose unless it had been followed
by a descent. This, it is thought, is the reason why Paul pauses to say that the ascending implied
also a descending and that the Person in view not only ascended but also descended. Hence what
is in the writer’s mind here is held not to be the incarnation or humiliation of the pre-existent
Christ, but the descent of the exalted Christ to His Church, supposed to be referred to also in
such passages as Ephesians 2:17, Ephesians 3:17, Ephesians 5:31-32. But it is nowhere taught in
the Pauline Epistles that a descent or a departure from heaven after the exaltation was necessary
in order that the ascended Lord might bestow gifts upon His Church. The passages cited do not
bear out any such idea. The first (Ephesians 2:17) does not refer to a coming of the glorified
Christ; the second (Ephesians 3:17) speaks only of the spiritual presence of Christ in the heart;
and the third (Ephesians 5:31-32) deals obviously with a “mystery” of relations, and has nothing
to do with any coming of Christ out of heaven following on His ascension or required for the
bestowal of His gifts. Nor is there any reason why the καί should have more than the familiar
additive force.—ὑπεράνω πάντων τῶν οὐρανῶν: up above all the heavens. So in Hebrews 7:27
our High Priest is described as ὑψηλότερος τῶν οὐρανῶν γενόμενος. There may be. an allusion
here to the Jewish ideas of a gradation of heavens, a series of three or, as the case rather appears
to stand, seven heavens, with which the Pauline τρίτος οὐρανός (2 Corinthians 12:2) may also be
connected; on the conceptions of a plurality of heavens which prevailed among the Jews, the
Babylonians and other ancient peoples, see the writer’s article on “Heaven” in Hastings’

Dictionary of the Bible. But the point of the phrase as we have it here is simply this—that
whatever heavens there are or may be, Christ is above them all. So high has His ascension
carried Him. It means the highest possible exaltation—the supremacy of One who shares in the
sovereignty of God. For the term ὑπεράνω see on Ephesians 1:21.—ἵνα πληρώσῃ τὰ πάντα: that
He might fill all things. The use of the conj. with ἵνα after a past tense may be due to the fact that
the “filling” is to be viewed as a continuous action (Ell., Alf.; cf. Klotz, Devar., ii., p. 618), if it is
not to be explained simply by the laxer employment of the conj. in NT Greek. The sense of
fulfilling or completing hat been given by many to the πληρώσῃ. Thus the idea has been taken by
some to be that of the fulfilling of prophecy (Anselm, etc.), the accomplishment of all things that
Christ had to do in His redeeming mission (Rück.), the making of all perfect (Oltr.), etc. But, as
in Ephesians 1:23, the verb has the sense of filling, and τὰ πάντα is to be taken again in its widest
application, and is not to be restricted to the world of believers or to the Church of Jew and
Gentile (Grot., Schenk., etc.). Nor is there anything to suggest that the ubiquity of Christ’s body
is in view, as some Lutherans have argued (Hunn., Calov., etc.). The idea that is in the paragraph
is not that of a “diffused and ubiquitous corporeity,” as Ellicott well expresses it, but that of a
“pervading and energising omnipresence”. The thought is the larger one that the object of
Christ’s ascension was that He might enter into regal relation with the whole world and in that
position and prerogative bestow His gifts as He willed and as they were needed. He was exalted
in order that He might take kingly sway, fill the universe with His activity as its Sovereign and
Governor, and His Church with His presence as its Head, and provide His people with all needful
grace and gifts. In OT prophecy to “fill heaven and earth” is the note of Deity (Jeremiah
23:24).—We may be in a position now to determine Paul’s object in introducing the passage
from Psalms 68. and in applying it as he does. The general connection is clear enough. He bids
his readers study lowliness, forbearance and unity, because there is one faith, one baptism, etc.
They are not to be vexed or divided because one may have more of the gift of grace than another.
All receive from Christ, each in his own way and measure as Christ wills; for, as the Psalm
shows, all gifts come from Him. Now some take the point of the quotation to be this—He who is
the subject of the Psalm is One whose seat is in heaven, a Sovereign Giver of gifts (Ell.). Others
are of opinion that the words are cited in order to bring out the fact that Christ’s bestowal of gifts
“stands in necessary connection with His general position of filling the whole universe” (Mey.).
But the case appears to be less involved than that, and to turn simply on the identification of the
Person who is the source of the gifts. Paul has spoken of the grace as given (ἐδόθη, Ephesians
4:7), and he has quoted the words of the Psalm which say that “he gave gifts” (ἔδωκεν δόματα,
Ephesians 4:8). But he has not named the Giver. Now he explains that the Giver is Christ; and
that this is indicated by the Psalm itself, because it sings of One who went up on high, and of an
ascent which presupposed a previous descent. Thus he identifies the subject of the Psalm with
Christ; as elsewhere the Jehovah of the Prophets and the Psalms is identified with the Christ of
the Apostles, and what is affirmed of the former in the OT is ascribed to the latter in the NT.
Cambridge Bible for Schools and Colleges10. He that descended, &c.] As if to say, “Yes, He
once descended, as a step in the process, a means to the great end; but now we have to dwell on
the result; this Descender has now become by consequence the Ascended One, giving gifts from
the Throne.” Both parts of the statement are emphatic, the fact and wonder of the Descent, and
the triumph and result of the Ascent; and they are in deep connexion. But the main stress is on
the latter.
far above all heavens] Lit., all the heavens. Cp. Hebrews 4:14; Hebrews 7:26; where the

ascended High Priest is revealed as “having passed through the heavens,” and as “become loftier
than the heavens.”—Scripture gives no precise revelation as to the number or order of regions or
spheres of the upper world, the unseen universe of life and bliss. But its frequent use of the plural
in regard of it, as here, whatever the origin of the usage, sanctions the thought that the Blessed
(angels and glorified men), while from other points of view eternally concentrated and in
company, and doubtless able, under their spiritual conditions of existence, to realize and act upon
their unity to a degree unimagined by us, are yet distributed, classed, and ordered. “The Rabbis
spoke of two heavens, or seven” (Smith’s Dict. of the Bible, under the word Heaven; and see
Wetstein on 2 Corinthians 12:2). St Paul himself speaks (2 Corinthians 12:2) of a “third heaven,”
meaning, apparently, the immediate presence of God; possibly with a reference to the twofold
division mentioned just above, and which, if so, is to some degree favoured by Scripture. The
plain meaning of the present passage, in any case, is that the Lord passed through and beyond all
regions of created blessedness into the region of the Throne. That Throne (we can only use the
language of figure, permitted by the Scriptures,) is as truly “far above” the highest sphere of
created life as it is “far above” the lowest. To both it stands in the mysterious relation of the
uncreated to the created. Cp. Psalm 113:5-6. See further above, note on Ephesians 1:21.—From
another point of view, He who is “far above” the heavens is (like His Father) “in heaven”
(below, Ephesians 6:9). In this view, heaven includes the whole state of blessed existence,
uncreated and created alike.
that he might fill] Possibly, “fulfil”; i.e. every prophecy, of humiliation and glory. But St Paul’s
usage favours the other version. He ascended that He might, not only in possibility but in act,
“fill all things,” “with His presence, His sovereignty, His working by the Spirit; not with His
glorified body, as some have thought” (Alford). “There is here no reference to a diffused and
ubiquitous corporeity, but to a pervading and energizing omnipresence … Christ is perfect God,
and perfect and glorified Man; as the former He is present everywhere, as the latter He can be
present anywhere” (Bp Ellicott).
Bengel's GnomenHYPERLINK "/ephesians/4-10.htm"Ephesians 4:10. Αὐτὸς) He, not
another.—ὑπεράνω πάντων τῶν οὐρανῶν, far above all heavens) A very sublime expression.
Christ not only ascended into heaven, Mark 16:19, but through the heavens, Hebrews 4:14, note;
above all heavens; the heaven [heavens] of heavens, Deuteronomy 10:14.—πληρώσῃ, might fill)
by His presence and operations, with Himself.—τὰ πάντα) all things, the lowest and the highest;
comp. Jeremiah 23:24, where also the LXX. use the word πληροῦν.
Pulpit CommentaryVerse 10. - He that descended is the same also that ascended far above all the
heavens. There was a proportion between the descent and the ascent. His descent was deep - into
the lower parts of earth; but his ascent was more glorious than his descent had been humbling.
The Hebrew idea of various heavens is brought in; the ascent was not merely to the third heaven,
but far above all heavens. That he might fill all things. A very sublime view of the purpose for
which Christ reigns on high. The specific idea with which the apostle started - to give gifts to
men - is swallowed up for the moment by a view far grander and more comprehensive, "to fill all
things." Jesus has gone on high to pour his glory and excellence over every creature in the
universe who is the subject of grace, to be the Light of the world, the one Source of all good. As
in the solar system it is from one sun that all the supplies of light and heat come, all the colors
that beautify earth, sea, and sky, all the influences that ripen the grain and mature the fruit, all the
chemical power that transforms and new-creates; so the ascended Jesus is the Sun of the
universe; all healing, all life, all blessing are from him. It is quite in the manner of the apostle,

when he introduces the mention of Christ, to be carried, in the contemplation of his person, far
above the immediate occasion, and extol the infinite perfection and glory that distinguish him.
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Ephesians 4:10 He who descended is Himself also He who ascended far above all the
heavens, so that He might fill all things.) (NASB: Lockman)
Greek: o katabaHYPERLINK "http://studylight.org/lex/grk/view.cgi?number=2597"s
(AAPMSN) autoHYPERLINK "http://studylight.org/lex/grk/view.cgi?number=846"s
estin (3SPAI) kai o anabas (AAPMSN) huperanHYPERLINK
"http://studylight.org/lex/grk/view.cgi?number=5231"o panton ton ouranon, hina plerose
(3SAAS) ta panta.}
Amplified: He Who descended is the [very] same as He Who also has ascended high
above all the heavens, that He [His presence] might fill all things (the whole universe,
from the lowest to the highest). (Amplified Bible - Lockman)
NLT: The same one who came down is the one who ascended higher than all the
heavens, so that his rule might fill the entire universe. (NLT - Tyndale House)
Phillips: The one who made this descent is identically the same person as he who has
now ascended high above the very Heavens - that the whole universe from lowest to
highest might know his presence.) (Phillips: Touchstone)
Wuest: The One who descended himself is also the One who ascended above all the
heavens, in order that He might fill all things. (Eerdmans)
Young's Literal: He who descended is the same as He who ascended again far above all
the Heavens in order to fill the universe.)
HE WHO DESCENDED IS HIMSELF ALSO HE WHO ASCENDED FAR ABOVE ALL
THE HEAVENS: o katabas (AAPMSN) autos estin (3SPAI) kai o anabas (AAPMSN) huperano
panton ton ouranon:
• Ep 1:20, 21, 22, 23; Acts 1:9,11; 1Timothy 3:16; Hebrews 4:14; 7:26; 8:1; 9:23,24) (Ep
3:19; John 1:16; Acts 2:33; Colossians 1:19; 2:
• Ephesians 4 Resources - Multiple Sermons and Commentaries
• Ephesians 4:7-10 Christ's Purpose for His Church - Steven Cole
• Ephesians 4:7-12 - Wayne Barber
• Ephesians 4:7-10: Preserving the Unity of the Spirit -2 - Wayne Barber
• Ephesians 4:7-11 The Gifts of Christ to His Church - John MacArthur

Descended(2597) (katabaino from katá = down + baíno = go) means to come or go down or to
descend from a higher to a lower place.
Himself (846) (autos) sets Jesus apart from anyone and everyone else in regard to His descent
and ascent. He is unique.
Ascended (305) (anabaino from aná = up + baíno = to go) means to go up and here describes
Jesus ascending on high (into heaven).
MacDonald summarizes this section writing that "The central thought in verses 8–10 is that the
Giver of the gifts is the ascended Christ. There were no such gifts before He went back to
heaven.
Far above (5231) (huperano from hupér = above + áno = up, upwards) indicating that after His
incarnation and crucifixion, Christ then ascended higher than all the heavens.
All the heavens - Paul himself had ascended to the third heaven (2Cor 12:2) (See discussion of
Third Heaven: What is the third heaven?)
All (3956) (pas) means all without exception. Paul's point is clearly to emphasize the supremacy
of Christ. (See notes on parallel teaching in Ephesians 1:20; 1:21; 1:22; 1:23) Clearly this
position would place all powers subject to Him.
Heavens (3772) (ouranos) means sky and by extension heaven, the over-arching, all-embracing
heaven beneath which is the earth and all that is therein.
Morris has an interesting comment writing that "Jesus, in pre-incarnate theophanies, had
previously "ascended up to heaven" and come "down from heaven," even while remaining "in
heaven" (John 3:13 "And no one has ascended into heaven, but He who descended from heaven,
even the Son of Man."). Now, however, He "ascended up far above all heavens"--above the
atmosphere, above the stars, even above the third heaven of paradise, "that he might fill all
things." He is Creator and Redeemer of the entire universe, omnipresent in the Spirit, even
though residing at the right hand of the Father in His glorified human body. (Ephesians 4 Study
Bible Notes - Defenders Study Bible)
SO THAT HE MIGHT FILL ALL THINGS: hina plerose (3SAAS) ta panta:
• Eph 3:19; John 1:16; Acts 2:33; Colossians 1:19; 2:9
• Matthew 24:34; Luke 24:44; John 19:24,28,36; Acts 3:18; 13:32,33; Romans 9:25, 26,
27, 28, 29, 30; 15:9, 10, 11, 12, 13; 16:25,26
• Ephesians 4 Resources - Multiple Sermons and Commentaries
• Ephesians 4:7-10 Christ's Purpose for His Church - Steven Cole
• Ephesians 4:7-12 - Wayne Barber
• Ephesians 4:7-10: Preserving the Unity of the Spirit -2 - Wayne Barber
• Ephesians 4:7-11 The Gifts of Christ to His Church - John MacArthur
So that (2443) (hina) introduces a purpose clause. Always pause to ponder these terms of
purpose or result .
As we close on this parenthetical section, Eph 4:8-10, remember that although the descent and
especially the meaning of the lower parts has received a great deal of discussion, Paul's main
emphasis is on the ascension of Christ, for this results in His bestowal of gifts. Let us continually

major on the major ideas and not on the minors, lest we miss the reason Paul added this
parenthesis.
This passage parallels Paul's teaching in chapter 1 where he writes that the working of God's
mighty power is that power...
which He brought about 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 every name that is named, not only in this age, but also in the one to come.
22 And He put all things in subjection under His feet, and gave Him as head over all
things to the church, 23 which is His body, the fulness of Him who fills all in all. (See
notes Ephesians 1:20; 1:21; 1:22; 1:23)
This passage also helps understand Paul's statement regarding...
the summing up of all things in Christ, things in the heavens and things upon the earth.
(See note Ephesians 1:10)
Wayne Barber writes...
His power and presence now fill all the universe and all things. He fills it. It is there. Do
you know how it is manifested? Through the people of God who have tapped into the
divine ability of His Spirit working in them. The church is the body of Christ, the
dwelling of God in the Spirit, people with gifts to minister to that body. Do you realize
that the very moment you get in touch with your gifts and start living, you are preserving
the unity of the body? The only unity we have is the unity that the Spirit produces when
we are being filled and controlled by the Spirit of God. Otherwise, we are tearing the
ligaments and have no clue about what oneness is all about. What you think about the
unity of the Spirit dictates the way you live.
He might fill (4137) (pleroo) means to make complete in every particular, to cause to abound, to
furnish or supply liberally, to flood, to diffuse throughout, to pervade, to take possession of and
so to ultimately to control. Christ filling all things indicates that He is in control of all things,
without exception. Christ is Lord of all! Amen. Is He your Lord?
This filling parallels a similar thought in verse 13 where Paul explains the goal of equipping the
saints...
until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a
mature man, to the measure of the stature which belongs to the fulness of Christ. (See
notes Ephesians 4:13)
All (things) (3956) (pas) means all without exception.
Hoehner explains that in this passage pleroo "is active and basically means “to fill.” The object
of the filling is “all things.” The designation “all things” does not limit Christ’s filling to the
church, otherwise Paul would have made the church the object of the filling. Also, it does not
refer to the Lutheran doctrine of the ubiquity or omnipresence of Christ’s body. Rather, the
object of Christ’s ascension was to allow Him to enter into a sovereign relationship with the
whole world, and in that position He has the right to bestow gifts as He wills. How is the
universe filled with all things? It is the benefits of the work on the Cross and consequently the
ministry of the Church to which Christ gave gifted persons who can function in his power. In
Ephesians 1:23 Christ is filled with God’s fullness (cf. Col 1:19, 20) and Christ fills the church

with that fullness. Since the verb (plerose) in the present context is active, it means that Christ is
the subject, filling all things with God’s fullness. This also fits with Ephesians 1:10 where Christ
unites all things under His head. Notice in that context, as in the present setting, Christ is Head
over all the universe (Col 1:17) and embodies the fullness of the Godhead (Col 2:9), fills the
universe, and is Head over it (Eph 1:22; cf. Col 1:18). In the present context Christ fills the
universe with the message of love by the messengers on whom he has bestowed the gifts as he
willed (Ephesians 4:7–8, 11). In conclusion, this verse serves as a critical link between the
preceding and succeeding verses. Christ’s descent enabled him to gain victory over Satan, sin,
and death, followed by his ascent where as conqueror he had the right to bestow gifts to the
church." (Ephesians - An Exegetical Commentary)
Calvin - Although He (Jesus) departed, it was not that He might remove to a distance from us,
but, as Paul says, "that He might fill all things." By His ascension to heaven, the glory of His
divinity has been only more illustriously displayed; and, though no longer present with us in the
flesh, our souls receive spiritual nourishment from (Him the Head).
F B Meyer...
This power to fill was won by Christ in his Death and Resurrection.—He did not ascend
till He had first descended. Always death before resurrection; stooping before rising; the
garden and the cross before the Ascension Mount.
But as surely as these come first, the others follow. He who condescended to the fashion
of a man, and thence to death, even the death of the cross, must ascend by the very laws
of that spiritual world which He obeyed. He could not be holden by death. "Wherefore
God highly exalted Him." "Thou art worthy, for Thou wast slain."
And being by the right hand of God exalted, He received of the Father the promised
plentitude of the Spirit. It had been his before, as the second Person in the Holy Trinity;
but it became his now as the Representative and High Priest of his people. It was
entrusted to Him as their Trustee and Surety. As we receive the fulness of forgiveness
from his death, so we may receive the fulness of the Spirit from his life.
There is no soul so low in its need, but He can touch it, because He has descended into
the depths of Hades; and now from the zenith throne of his ascended glory He can reach
the furthest and remotest points of spiritual need: as the sun can cover a wider area when
it sits regnant in the sky at noon, than when pillowing its chin upon the western wave.
(The Epistle to the Ephesians-A Devotional Commentary)
BARCLAY
Then, as so often, Paul's mind goes offat a word. He has used the word
ascended, and that makes him think of Jesus. And it makes him saya very
wonderful thing. Jesus descendedinto this world when he entered it as a man;
Jesus ascendedfrom this world when he left it to return to his glory. Paul's
greatthought is that the Christ who ascendedand the Christ who descended
are one and the same person. What does that mean? It means that the Christ
of glory is the same as the Jesus who trod this earth; still he loves all men; still

he seeks the sinner; still he heals the sufferer; still he comforts the sorrowing;
still he is the friend of outcastmen and women. As the Scottishparaphrase
has it:
"Thoughnow ascendedup on high,
He bends on earth a brother's eye;
Partakerofthe human name,
He knows the frailty of our frame.
Our fellow suff'rer yet retains
A fellow-feeling of our pains;
And still remembers in the skies
His tears, His agonies and cries.
In every pang that rends the heart
The Man of sorrows has a part:
He sympathizes with our grief,
And to the suff'rer sends relief."
The ascendedChrist is still the lover of the souls of men.
Still another thought strikes Paul. Jesus ascendedup on high. But he did not
ascendup on high to leave the world; he ascendedup on high to fill the world
with his presence. When Jesus was here in the flesh, he could only be in one
place at one time; he was under all the limitations of the body; but when he
laid this body aside and returned to glory, he was liberated from the
limitations of the body and was able then to be everywhere in all the world
through his Spirit. To Paul the ascensionofJesus meant not a Christ-deserted
but a Christ-filled world.
CALVIN
Verse 10
10.That ascended up far above all heavens; that is, beyond this created world. When Christ is
said to be in heaven, we must not view him as dwelling among the spheres and numbering the
stars. Heaven denotes a place higher than all the spheres, which was assigned to the Son of God
after his resurrection. (141) Not that it is literally a place beyond the world, but we cannot speak
of the kingdom of God without using our ordinary language. Others, again, considering that the
expressions, above all heavens, and ascension into heaven, are of the same import, conclude that
Christ is not separated from us by distance of place. But one point they have overlooked. When

Christ is placed above the heavens, or in the heavens, all that surrounds the earth — all that lies
beneath the sun and stars, beneath the whole frame of the visible world — is excluded.
That he might fill all things. To fill often signifies to Finish, and it might have that meaning here;
for, by his ascension into heaven, Christ entered into the possession of the authority given to him
by the Father, that he might rule and govern all things. But a more beautiful view, in my opinion,
will be obtained by connecting two meanings which, though apparently contradictory, are
perfectly consistent. When we hear of the ascension of Christ, it instantly strikes our minds that
he is removed to a great distance from us; and so he actually is, with respect to his body and
human presence. But Paul reminds us, that, while he is removed from us in bodily presence, he
fills all things by the power of his Spirit. Wherever the right hand of God, which embraces
heaven and earth, is displayed, Christ is spiritually present by his boundless power; although, as
respects his body, the saying of Peter holds true, that
“the heaven must receive him until the times of restitution of all things, which God hath spoken
by the mouth of all his holy prophets since the world began.” (Acts 3:21.)
By alluding to the seeming contradiction, the apostle has added not a little beauty to his
language. He ascended; but it was that he, who was formerly bounded by a little space, might fill
all things But did he not fill them before? In his divine nature, I own, he did; but the power of his
Spirit was not so exerted, nor his presence so manifested, as after he had entered into the
possession of his kingdom.
“The Holy Ghost was not yet given,
because Jesus was not yet glorified.” (John 7:39.)
And again,
“It is expedient for you that I go away; for, if I go not away, the Comforter will not come to
you.” (John 16:7.)
In a word, when he began to sit at the right hand of the Father, he began also to fill all things.
(142)
RICH CATHERS
Ephesians 4:7-12
Sunday Morning Bible Study
April 30, 2006
Introduction
One of Paul’s greatthemes in this letter to the Ephesians has been unity. In
Paul’s day, there was a pretty huge division within the churches, the division
being betweenthe Jews and the Gentiles. And yet Paul has shown that God
had always planned for Gentiles to be savedand Paul has been making a case
for these two diverse groups to getalong. Last week we talkedabout the

ingredients for unity – an attitude of humility, gentleness, patience,bearing
eachother up, and hard work.
And now, even though his focus is on unity, don’t mistake unity for
“sameness”. There is to be diversity in the church. We are united, but we’re
also all different.
A man pleaded with the psychiatrist, “You’ve got to help me. It’s my son.”
“What’s the matter?” “He’s always eating mud pies. I getup in the morning
and there he is in the backyard eating mud pies. I come hoes at lunch and he’s
eating mud pies. I come home at dinner and there he is in the backyard eating
mud pies.” The psychiatrist reassuredhim, “Give the kid a chance. It’s all
part of growing up. It’ll pass.” “Well, I don’t like it, and neither does his
wife.”
One of the themes we’ll be venturing into this morning is about growing up.
:7-12 Grace, Gifts, Growing
:7 But to each one of us grace was given according to the
measure of Christ's gift.
grace – charis – grace;that which affords joy, pleasure, delight; It’s not
something earned, but something given.
One of the Greek words that is often used to describe spiritual gifts is the Greek word
“charismata”, where we get English words like “charisma” or “charismatic”. The word
means a “work of grace”.
I think the “grace” here is a reference to the spiritual gifts that God gives to the church.
What are “spiritual gifts”? They are special abilities that the Holy Spirit gives to Christians. They are
different from natural talents, which are things that a person is born with. These are supernatural abilities
that God gives to His people in order to get His work done on earth.
We eachgetthe gifts that Jesus wants us to have. These gifts are a result of
God’s “grace” in our lives. They are not things we “earn”, but things God
gives.
Notice how Paul mixes the ideas of “grace” andthe “gifts”:
(Rom 12:3-8 NKJV) For I say, through the grace given to me (perhaps Paul is talking
about his own spiritual gifts), to everyone who is among you, not to think of himself more
highly than he ought to think, but to think soberly, as God has dealt to each one a measure
of faith. {4} For as we have many members in one body, but all the members do not have
the same function, {5} so we, being many, are one body in Christ, and individually
members of one another. {6} Having then gifts differing according to the grace that is given
to us, let us use them: if prophecy, let us prophesy in proportion to our faith; {7} or
ministry, let us use it in our ministering; he who teaches, in teaching; {8} he who exhorts, in

exhortation; he who gives, with liberality; he who leads, with diligence; he who shows
mercy, with cheerfulness.
Paul mentions just some of the gifts that God gives to His people. More are listedin 1Cor. 12. You can learn
more by checking out the studies on our website.
according to the measure …
What’s is the measure of Christ’s gift?
(Rom 8:32 NKJV) He who did not spare His own Son, but delivered Him up for us all, how
shall He not with Him also freely give us all things?
I would say that God has plenty to give to us.
:8 Therefore He says: "When He ascended on high, He led
captivity captive, And gave gifts to men."
Paul is quoting from Psalm 68:18.
The initial picture is that of a triumphant warrior who returns from his victory leading a
parade of prisoners. This great warrior takes gifts from the conquered people and
distributes them to his own people.
But I think there’s more than just this initial picture.
Paul is linking the event we call the “ascension” with the giving of gifts to men.
After Jesus rose from the dead, He showed Himself to the disciples for a period of forty days, after which He
ascended into heaven.
It was the ascension that triggered the release of the Holy Spirit upon the church. Jesus said,
(John 16:7NKJV) "Nevertheless I tell you the truth. It is toyouradvantage that I go away; forifI do not goaway, the Helper will not
come toyou;butifI depart, I will send Him to you.
This is why Jesus told the disciples to “wait” in Jerusalem for the Holy Spirit (Acts 1:5). They were going to
receive power from the Holy Spirit (Acts 1:8). And with this power came the gifts of the Holy Spirit.
:9 (Now this, "He ascended"; what does it mean but that He
also first descended into the lower parts of the earth?
What does it mean that He “descended”?
I believe that when Jesus died, He went to
Sheol, the place of the dead.
(Mat 12:40 NKJV) "For as Jonah was three days and three nights in the belly of the great
fish, so will the Son of Man be three days and three nights in the heart of the earth.
(1 Pet 3:18-19 NKJV) For Christ also suffered once for sins, the just for the unjust, that He
might bring us to God, being put to death in the flesh but made alive by the Spirit, {19} by
whom also He went and preached to the spirits in prison
Before the resurrection of Jesus from the dead, when a person died, their soul went to this place called
“Sheol”. There were two sides to Sheol, the place for the wicked and the place for the faithful. The place of
the wicked is known as hell. The place for the faithful was known as “paradise” or “Abraham’s bosom”. You
see a picture of this in Luke 16 where Jesus tells a story of a rich man and Lazarus both dying and going to
two different places where they can see each other but not go to each other.

The suggestionis that after Jesus died on the cross,He went to Sheol, not to suffer more, but to preach. Our
belief is that He went to the place known as “Paradise” and preached to the faithful dead to tell them that He
had paid the price for their sins and then He led them out of Sheol to heaven.
:10 He who descended is also the One who ascended far
above all the heavens, that He might fill all things.)
above all the heavens – There are three types of “heaven” – the atmosphere,
outer space, and the place where God and the angels live.
When Jesus ascended, He went above all. He ascended to the throne of God.
:11 And He Himself gave some to be apostles, some prophets,
some evangelists, and some pastors and teachers,
Paul now mentions some of these “gifts”. We might be more apt to call them
“ministries” or “callings”, but Paul calls them “gifts”.
Some churches make a big deal about these ministries and call them the “five-fold
ministries” (eventhough there are technically only four). They will say that every church
needs to have these same ministries in them. I’m not sure I’d agree.
apostles – apostolos (“away” + “to send”) – a delegate, messenger, one sent
forth with orders
The basic idea of the word is to be “sent”. And in that sense we are all “sent”. We are all
commanded to go and preach the gospel. But most of the time in the New Testament the
word is pretty much limited to the “twelve apostles”.
When Judas committed suicide, the apostles felt it necessary to replace him so there would be twelve of them.
But they added a prerequisite, that the twelfth apostle needed to be like them in that he had been with them
from the times of John the Baptist up to the resurrection of Jesus (Acts 1:21-22). Paul later says that there
were the “signs of an apostle” (2Cor. 12:12) which included miracles.
Later in the book of Acts we do see the word applied to a couple more fellows, Barnabas
and Paul (Acts 14:14)
In a way you could make a case for using the term “apostle” today, and I think some of the
best folks you could apply it to are those that we send out to the mission field.
But personally I prefer to use the term pretty sparingly. It seems to me that this is a term
that often comes attached to some sort of authority, as in, “you must obey the apostle”.
prophets – prophetes (“for” + “to speak”) – in Greek writings, an interpreter
of oracles orof other hidden things; Literally, it’s a person who speaks for
God. It may involve talking about the future since Godknows the future, but
it most simply means to “speak for” God.
It seems to me that there is a difference between the use of the gift of prophecy with the
position of a “prophet”. I think that many folks might have the gift of prophecy from time
to time. But I think when you attach the word “prophet” to a person, you need to be sure
that this is someone who speaks for God with a great deal of accuracy and consistency.

There is an individual who is called a “prophet”, a man named Agabus. In Acts 11:28, he
prophesied that there would be a great famine throughout the world, which did indeed
happen. Paul also ran into this fellow just before being arrested in Jerusalem (Acts 21:10-
11). God used this man to warn Paul, but Paul felt that he needed to still go to Jerusalem
despite the dangers that faced him.
Are there prophets today?
Again, I have found in my experience that when we begin to think of a person as a “prophet”, that we run the
risk of not checking and testing the things they say. And I have seen that it can be a great temptation to
“speak for God” and get people to do what you want them to do.
I’d say that Billy Graham is pretty close. Though he is an evangelist, God has also spoken to our nation
through this man’s ministry much like Isaiah and Jeremiah of the Old Testament.
evangelists – euaggelistes(“good” + “messenger”) – a bringer of goodnews,
an evangelist.
There was one person in the Bible who was called an “evangelist”, Philip (Acts 21:8). This
is not the apostle named Philip, but one of the fellows that had been chosen to help serve
food at the church (Acts 6:5). He started his ministry as a waiter, as a “deacon”, as a
“servant”. When the church began to experience persecution, Philip packed his bags and
headed north to Samaria where he began to preach the gospel.
(Acts 8:6 NKJV) And the multitudes with one accord heeded the things spoken by Philip, hearing and seeing
the miracles which he did.
Then in the middle of this revival, Philip was moved by the Spirit to head south to Gaza where he found the
treasurer to the Ethiopian queen reading from the book of Isaiah. Philip told him about Jesus and the man
got saved.
In a sense, we are all called to be evangelists. Telling people about Jesus isn’t something
that is to be left to the professionals. It’s something we all need to be doing. We all should
be concerned for people who don’t know Jesus. We all ought to have a heart for people to
come to Jesus. Paul told Timothy:
(2 Tim 4:5 NKJV) …do the work of an evangelist…
But there will be some with a special gift, a special over-and-above ability to lead others to
Christ.
For some, it may be a ministry to the big crowds. We think of Billy Graham or Greg Laurie.
For others, it may be speaking to people one-on-one. We may not always know the names of those folks.
pastors and teachers – it seems that in the Greek, these are meant to be a
single type of “gift”, the “pastor-teacher”.
I’d say that Chuck Smith has been a great example of this for us. I believe that it is God’s
heart that the churches all over the world be led by pastor-teachers.
pastors – poimen – a herdsman, a shepherd
What does it mean to be a “pastor”, a “shepherd”?
When we think of the best shepherd there ever was, we think of Jesus.
(John 10:10-14NKJV)"The thief does notcome exceptto steal, and tokill, andto destroy. I have comethatthey mayhave life,and that
they may have it more abundantly. {11} "I am the good shepherd.The good shepherd gives His life for thesheep.{12} "Buta hireling, he
who is notthe shepherd, onewhodoes notown the sheep, sees the wolfcomingand leaves the sheep and flees;and the wolfcatches the

sheepand scatters them.{13} "The hireling flees because he is a hirelingand does notcare aboutthe sheep. {14} "I am the good
shepherd; and I know My sheep, and am known by My own.
Being a shepherd requires self-sacrifice, laying down your life for the sheep.
Being a shepherd involves protecting the sheep.
Being a shepherd requires knowing the sheep.
Peter wrote to leaders to encourage them in their ministries.
(1 Pet 5:1-4NKJV)The elders whoare amongyou I exhort, I whoam a fellow elder anda witness of the sufferings ofChrist,and also a
partakerof the glorythatwill be revealed: {2} Shepherd theflock ofGod which is among you, servingas overseers, not by compulsion
but willingly, notfor dishonestgain buteagerly; {3} nor as being lords over those entrusted toyou, butbeing examples to the flock; {4}
and when the Chief Shepherd appears, you will receive the crown ofglorythat does notfade away.
God’s shepherds should serve God willingly, not because someone talked them into it.
God’s shepherds aren’t in it for the money.
God’s shepherds are gentle with others and are not “lords” over others.
God’s shepherds are examples that others can follow.

teachers – didaskalos – a teacher;one who explains the things of God to
others.
It is important to God that His people learn to hear and understand His Word.
Even way back in the book of Deuteronomy,
(Deu 8:3 NKJV)"SoHe humbled you, allowed you tohunger, and fed you with mannawhich you did notknow nordid your fathers
know, that He might makeyou know thatman shall notlive by breadalone; butman lives by everyword that proceeds from the mouth
of the LORD.
The apostles understood this need in the church. As the early church began to grow, the
apostles got busier and busier. They grew concerned that they were not able to spend the
time doing the most important things. And so they askedthe church to raise up helpers,
“deacons”, servants to help with the work of the ministry. They said,
(Acts 6:4 NKJV) "but we will give ourselves continually to prayer and to the ministry of the word."
God uses His Word to equip us:
(2 Tim 3:16-17 NKJV) All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof,
for correction, for instruction in righteousness, {17} that the man of God may be complete, thoroughly
equipped for every good work.
One of theways that we become equipped in God’s Wordis through the ministry ofteachers. You are taught on Sundaymornings.
There are manygreatchurches around us that have wonderful teaching. I’d encourage you to spend time listeningto KWVEas well.
And as important as it is that we be taught, my goal is not for you to become addicted to
listening to me. My goal is that you become addicted directly to the Word of God.
Max Lucado writes,
“Some of us have tried to have a dailyquiet time and have not been successful.Others of us have a hard time concentrating.And all ofus
are busy. Sorather than spend time with God,listening for his voice, we’ll let others spend time with him and then benefit from their
experience.Letthem tell us what God is saying.Afterall, isn’t that whywe paypreachers?…
If that is your approach,ifyourspiritual experiences are secondhand and notfirsthand, I’d like to challenge you with this thought:Do
you do that with otherparts ofyourlife? …
You don’t do that with vacations … You don’t’ do that with romance … You don’t let someone eat on your behalf, do you?There are
certain things noone can do for you.
And one of those is spending timewith God.
:12 for the equipping of the saints for the work of ministry,
for the edifying of the body of Christ,
equipping – katartismos – complete furnishing, equipping; a pretty rare word
– in some ancient papyri it’s used for “house-furnishing”;a related word
carries the meaning of training, disciplining, instructing; another similar
word is used in Mat. 4:21 to describe the “mending” of nets. One ancient use
was a medical usage, probably with the idea of “making well”. It’s also found
in Gal. 6:1
(Gal 6:1 NKJV) …you who are spiritual
restore such a one in a spirit of gentleness
saints – hagios – most holy thing, a saint
That’s you and me. Everyone who has come to put their trust in Jesus is considered a
“saint” in God’s eyes.

The Gospel – Here’s the deal: We all have this huge problem. We all sin. We all disobey
God. And our sin has consequences. In the store they tell you, “You break it, you buy it”.
For us, if we sin, we pay the price. And the price is death, separation from God. But God
doesn’t want you to pay for your sin. God has a better idea. God sent His Son Jesus to die
for you, to die in your place, to pay for your sin. And when we come to the point where
we’re ready to receive God’s remedy for our problem, God does something amazing. God
forgives us and declares us “righteous”, as if we had never sinned. We become a “saint”.
How do we take God’s remedy? We trust Him. We turn from our sin and we trust Him to
forgive us.
Once you’ve become a saint, you’re ready for the ministry.
The “ministry” isn’t just for the paid professionals. It’s for all of us.
ministry – diakonia – service, used of those who execute the commands of
others, it means being a “servant”.
But for me, the way I see this verse, the goal in life isn’t to become a “saint”. The goal is to
become a “servant”. You don’t grow up to become a “saint”, you grow up to become a
“servant”.
The way I see it, when the church is doing all that it’s supposed to be doing with the help of
God, three things should be happening:
1. Winning the Lost.
2. Equipping the Saints.
3. Sending the Servants.
Everyone in this world starts out as a lost person. They need Jesus. And when we come to
help them realize they need Jesus, something happens and they become a “saint”.
But that’s not the end of it. The goal of the church is not to have a lot of people come to
know Jesus and come and sit in church. Our goal is to take those who have become “saints”
and “equip” or “mature” them so they grow to become “servants”. And as they grow to
become “servants”, we need to learn to “send” the servants. You can’t be a servant if the
only thing you do for Christ each week is sit on a chair and listen to me. God has things for
you to do. He has ministry for you to do. And that ministry may involve winning more lost
people to Christ or equipping more saints for the ministry.
Lesson
Where are you?
A pilot is flying a small commuter plane into Seattle. The plane flies into fog and becomes hopelessly lost. The
passengers are getting more and more concerned because being a small commuter, they can see the pilot and
realize he has no clue where they are. Finally, through the fog, they see a tall office building. The pilot begins
circling the building, until finally he spots someone in a window. Without hesitation, the pilot rolls down the
window and shouts out to the person standing in the window of the building, “Where am I?” The person in
the window shouts back “You’re in an airplane!” Upon hearing this, the pilot immediately turns the airplane,
dives through the clouds, and executes a perfect three-point landing on the runway. The plane taxies to the
gate and the pilot shuts off the engines. One of the passengers asks “How did you know to make the turn at
just the right place?” The pilot replied, “It was really quite simple. I asked the person in the window a
question, and the answer I got back was totally accurate but completely useless.Of course, that told me the
building housed Microsoft Technical Support, and I knew that building was right next to the airport, so I
made the turn and landed!”

I hope I’ve told you more than just useless information. But I also hope that this morning
you might have a little better clue as to where you are.
Are you a “lost” person? You need Jesus.
Are you a “saint”? God wants you to become a servant.
Are you a “servant”? Then go and serve.
CHRIST’S ASCENSION INTO HEAVEN
W.A. Criswell
Ephesians 4:8-10
2-10-57 10:50 a.m.
These are the services of the First Baptist Church in Dallas. This is the pastor bringing the
morning message entitled The Ascension Of Our Savior Into Heaven. In our preaching
through the Word, we are in the fourth chapter of the Book of Ephesians, and the text is the ninth
through the eleventh verses.
The reading of the context is this. Ephesians 4:
I therefore, the prisoner of the Lord, beseech you that you walk worthy of the vocation
wherewith ye are called,
With all lowliness and meekness, with longsuffering, forbearing one another in love;
Endeavoring to keep the unity of the Spirit in the bond of peace.
There is one body, and one Spirit, even as ye are called in one hope of your calling;
One Lord, one faith, one baptism;
One God and Father of all, who is above all, and through all, and in you all.
[Ephesians 4:1-6]
That is where we left off the last Sunday night that I preached here. Now:
But unto every one of us is given grace according to the measure of the gift of Christ.
Wherefore He saith, When He ascended up on high, He led captivity captive, and gave gifts unto
men.
(Now that He ascended, what is it but that He also descended first into the lower parts of the
earth?
He that descended is the same also that ascended up far above all heavens.)
[Ephesians 4:7-10]
Somebody asked me this very week, "Where is heaven?" It is above all heavens. It is above this
created world that you see, above it. The Bible will speak of a heaven and refer to the heaven
where the birds fly. They will – the Bible will refer to a heaven and it means the stars above us,

the second heaven. There is a heaven above all of these heavens that we see. It is the dwelling
place of God, a dwelling place.
The Greek called it a topos, a place. There is a dwelling place of God above this created world
that we look at.
And He ascended up far above all heavens, that He might fill all things.
And He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and
teachers;
For the perfecting of the saints, for the work of the ministry, for the edifying of the body of
Christ:
Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect,
mature man, unto the measure of the stature of the fullness of Christ.
[Ephesians 4:10-13]
Now, our subject, The Ascension Of Our Lord Into Heaven: the eighth verse, "Wherefore he
saith, When He ascended up on high, He led captivity captive, and gave gifts unto men"
[Ephesians 4:8]. There are five tremendous events in the life of our Lord; first His incarnation,
His birth. "Behold, a virgin, a virgin shall be with child, and shall bear a Son, and they shall call
His name, God is with us" [Isaiah 7:14; Matthew 1:23]; His birth, the first great event in the life
of our Lord. The second tremendous event in the life of Jesus is His crucifixion, the atonement
on the cross [Matthew 27:32-50]. "Without the shedding of blood, there is no remission of sins"
[Hebrews 9:22]. The third great event in the life of our Lord is His resurrection [Matthew 28:5-
7]. "He is the firstfruits of all of them that sleep" [1 Corinthians 15:20].
We someday shall be like Him. If we die, we shall be raised. We shall know a resurrection and
an ascension [Romans 6:3-5]. We shall see Him as He is [1 John 3:2]. Because He lives, we shall
live also [John 14:19]. The third great event in the life of our Lord is His resurrection. The fourth
great event in the life of Jesus is His ascension [Acts 1:9]. He returned to glory, to be Lord and
Ruler of the universe. He led captivity captive, He gave gifts unto men [Ephesians 4:8], gifts that
we receive from His gracious hands today.
And the last and final great event in the life of our Lord will be His descent, His coming again.
Had He not ascended, so Paul says, He could not descend. All of the other four lead up to that
great and culminating and climactic, consummating event toward which all time and history do
inexorably move, the final consummation of the age, the blowing of the trumpet of the archangel,
the personal, visible descent of our Lord Jesus Christ from heaven [1 Thessalonians 4:16-17].
Those are the five great events in the life of the Lord.
Now our subject this morning is one, one rarely ever hears preached about, the ascension of our
Savior into heaven. The story that we read together is of the disciples walking with our Lord
beyond Kidron and up to the brow of Olivet [Luke 24:50]. What a hush, solemn scene, as those
disciples talked to the Lord whom they saw crucified [Luke 23:33-46], whom they saw buried
[Luke 23:50-53], and who now, immortalized, resurrected, walks in their midst [Luke 24:36-43].
What a solemn, holy hour, with hushed silence they listened to the words that fall from His lips
[Luke 24:44-]. And as they converse and walk along together, they reach the brow of the hill that
overlooked the holy city of Jerusalem [Luke 24:50].

And while they were speaking together, the Lord raised His pierced hands and in blessing and in
benediction, began slowly to rise from the earth before their very eyes [Luke 24:50-51]. And
when He reached the region of the clouds, a great shekinah glory of God, a cloud received Him
and bore Him out of their sight [Acts 1:9-11]. What a moment. What an hour. What an epoch.
What an event. No wonder they stood there transfixed, gazing up into heaven, whence their Lord
had been borne away. Well, a foolish thing, standing there gazing into heaven. But it’s pretty
hard to be logical about your heart. Did you ever think that, notice that, watch that in you? Five
hundred thousand reasons why you shouldn’t do thus and so, but your heart inclines.
For example, I wonder, is it with any hope that you do any good when you go to a graveside and
stand there, and in silence, weep and cry, and the tears fall down on the mound? No, you
couldn’t justify that by any piece of help or benefit. But your heart inclines, and you do.
Gazing into heaven; and while they gazed, lest they tarry too long, the Lord sent two angels.
Now you mark, they were not sent with flaming swords in their hands, nor were they sent with
rods of correction. But they were sent with raiment, glorious and white [Acts 1:10]. God knows
and God understands; not with His children does He chide and keep His anger forever.
And as they stood gazing there into glory, those angels came and said to them, "Qui bono. What
is the benefit? Why stand gazing? This same Lord," then you have the incomparable promise of
that final and marvelous and indescribably glorious appearing [Acts 1:11]. Then the angels point
to the task, and the word, and the Great Commission the Lord had just laid upon their souls [Acts
1:8]. To begin with, do you ever wonder why is it that the Lord hides Himself away, and why
does He tarry so long? "If these things are so real and so factual, where is Jesus and why did He
go away?"
There is the chair at the table where He used to sit, and here are the congregations to whom He
once didst speak, and here are the sick that He healed and the dead that He raised. Ah, the
blessing to have had Him! We couldn’t help but be like the two in Emmaus who constrained
Him to abide there still [Luke 24:29]. We would be like that and are now so, if we could, "Lord,
abide here with us. Break bread with us. Stay with us."
Why did He go away? Do I exaggerate if I were to say one Lord Jesus is worth ten thousand
apostles? Hadn’t you rather see Him? Hadn’t you rather have Him? Hadn’t you rather listen to
Him than to listen to a thousand apostles? Why did He go away?
Think of the blessing He could be in this world. I know a multitude that I’d like to bring, lay at
His feet, "Lord, heal this one. Open this man’s eyes. Unstop this man’s ears. Lord, raise up from
a bed of affliction this precious friend." I think of a multitude I’d like to bring to Jesus if He were
just here. Think of the words of wisdom by which our lives could be directed if He were here.
Ah, the perplexities that overwhelm us, and the perturbations of the mind that drown us – and if
just He were here.
And think of His enemies, all the enemies of Christ in this world. By just one word He could
annihilate them all. Why, I read there in the Bible when they came to arrest Him, He just said His
name, "I am He." They looked for Jesus. And when He just said it, they all fell backward,
paralyzed, transfixed, terrorized just by the Lord saying just a sentence [John 18:5-6]. Think
what He could do with His enemies were He here in the world. And think what He could do
about the conversion of the world. How we need Him. O Lord, why did You return into heaven?
Why? Well, that’s the sermon this morning.

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