reads first, following the Tex. "Commentary on Ephesians 4:9". Ephesians 4:9. § 422; Nordheimer's do. Copyright StatementThese files are public domain. He is calling attention to the absolute completeness of the experience through which the Christ had passed. § 104. BibliographyAbbott, John S. C. & Abbott, Jacob. lower parts of the earth — The antithesis or contrast to “far above all heavens,” is the argument of Alford and others, to show that this phrase means more than simply the earth, namely, the regions beneath it, even as He ascended not merely to the visible heavens, but “far above” them. It agrees with the strong expression of “filling all things,” in Ephesians 4:10, and is possibly suggested by the leading captive of the powers of hell and death. "Vincent's Word Studies in the New Testament". who take the descent to be to earth and not to Hades, but instead of identifying it with the incarnation regard it as subsequent to the ascension. εἰ μὴ ὅτι καὶ κατέβη εἰς τὰ κατώτερα [ μέρηb τῆς γῆς;—“unless that He also descended to the lower parts of the earth.” The word πρῶτον found in the Textus Receptus before εἰς has no great authority, but Reiche vindicates it (Com. It is this humiliation which Paul justly infers from the declaration that God had ascended. (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? "Abbott's Illustrated New Testament". "[21] Such a view is only blindness to the glory of one of the great New Testament texts. In Ephesians 4:9-11 Paul commented on the meaning of "ascended" and "gave" in his citation. https:https://www.studylight.org/commentaries/egt/ephesians-4.html. Ephesians 4:9 “Now this, He ascended, what is it but that he also descended into the lower parts of the earth?”. [E. T. 666]). But the mere poetical figure in the psalm denoting secret and undiscoverable operation, can scarcely be placed in contrast to the highest heaven. τὸ δὲ, ἀνέβη, τί ἐστιν—“Now that he ascended, what is it?” Now this predicate, ἀνέβη, what does it mean or imply? 1. And phrases like this might, perhaps, be explained on the principle of our note on Romans 10:7. John 3:13; John 16:28, et c. 3. crit. Acts 4:22; 1 Peter 3:7; Colossians 3:24; Romans 8:21, etc. John 3:13. And the reply given by Paul in ὅτι καὶ κατέβη is that the ascent presupposes a previous descent. What is implied in the statement? And these rudimental conceptions, though immensely supplemented by science, are uncontradicted by science, and are still essentially true. "Robertson's Word Pictures of the New Testament". Revelation 2:7; Revelation 22:2. Some take this verse and, thinking of the Apostle’s Creed which says “He descended in hell,” they think this verse tells us that Christ descended into hell. Version. But the comparative idea is not more pertinent to the one main line of interpretation than to the other. . 9 (Now this, “He ascended”—what does it mean but that He also first descended into the lower parts of the earth?. "The Treasury of Scripture Knowledge". Some however would see it as meaning His descent into the grave (Psalms 63:9). 2013. This must be true, if the one who went up is divine, as the Psalm shows!" Ephesus was the chief city of the coastal area of Asia Minor. BibliographyCalvin, John. One is above; the other is beneath. Nearest to our view come Chrysostom, Theodoret, Oecumenius, Bullinger, Drusius, Zachariae, and others, who, however, refer the passage only to the death and the burial (comp. The language of ‘space’ provides a natural symbol of varieties of spiritual condition. does not here mean, ‘the word’ ἀνέβη, which does not occur in the text cited), what is it (does it imply) except that he also (as well) descended to the lower parts of the earth (the argument seems to be this: the Ascension here spoken of was not a first exaltation, but a return to heaven of one who dwelt in heaven— οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανόν, εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τ. ἀνθρώπου ὁ ὢν ἐν τῷ οὐρανῷ, John 3:13, which is in fact the key to these verses. What does Ephesians 4:9 mean? When our Lord speaks Himself of His descent and ascension, heaven and earth are uniformly the termini of comparison. However, all we surely know is, that His soul at death descended to Hades, that is, underwent the ordinary condition of departed spirits of men. of N. T. Greek, p. 303; Winer.-Moult., p. 553. Heaven stands opposed to earth. All beheld the sojourn of the Son of God upon the earth: they ought, from this fact, to have believed His ascension, which they did not see. τὸ ἀνέβη] not: the word ἀνέβη, for this does not occur in the passage of the psalm, but the predicate ἀνέβη, which was contained in ἀναβάς. Nor can we take it as being the apostle's formal proof, that the psalm is a Messianic one-as if the argument were, descent and ascent cannot be predicated of God the Omnipresent; therefore the sacred ode can refer only to Christ who came down to earth and again ascended to glory. https:https://www.studylight.org/commentaries/whe/ephesians-4.html. It is not necessary to regard Ephesians 4:9-10 as parenthetical. He was born into the world, and that in a low condition; born not under fretted roofs and amidst marble halls, but He drew His first breath in a stable, and enjoyed His first sleep in a manger. "George Haydock's Catholic Bible Commentary". Galatians 2:2; Ephesians 5:3; see also Buttm., Gram. But see on [2368]Eph 4:10 on those words. Justin Edwards' Family Bible New Testament, Cambridge Greek Testament for Schools and Colleges, τὸ δέ Ἀνέβη τί ἐστιν εἰ μὴ ὄτι καὶ κατέβη κ, John Eadie's Commentary on Galatians, Ephesians, Colossians and Philippians, "the lower parts of the earth." : that corresponding to Psalms 139:15, by Beza (alt. John Eadie's Commentary on Galatians, Ephesians, Philippians and Colossians. They are one and the same person. Into the lower parts] That is, into his mother’s womb; according to Psalms 139:15; "I was curiously wrought in the lowest parts of the earth," i.e. Compare John 3:13. "Commentary on Ephesians 4:9". https:https://www.studylight.org/commentaries/pet/ephesians-4.html. The point-of-view is the identity of the one who came down, went up, and gave gifts to men. His ascension implies a previous descent. Heaven stands opposed to earth. Either of these views justifies the apostle’s language. Now commentators decide variously the questions that naturally arise. 1896. For God the Father does not ascend or descend. That he ascended, i.e., the fact that He ascended, not the word, since the form here differs from that in Ephesians 4:8. Then he concludes that it implied a previous καταβας — katabas (coming down). Paul picks out the verb αναβας — anabas (second aorist active participle of αναβαινω — anabainō to go up), changes its form to ανεβη — anebē (second aorist indicative), and points the article (το — to) at it. This is made sufficiently clear by the repeated αὐτός (Ephesians 4:10-11), and the idea of a Hades-visit or a Hades-ministry has no obvious relation to that. We do suppose—. "The Bible Study New Testament". Now? 1999. —1Co 12:13; 2Co 5:5. Does St. Paul here simply quote a passage from the Psalms as we would quote a passage of poetry apt to our subject? The main arguments in favour of Hades being in view are these; that if earth were meant, it is difficult to understand why some simpler form such as εἰς τὴν γῆν or εἰς τὴν γῆν κάτω (Acts 2:19) was not chosen; that the use of so singular a phrase as τὰ κατώτερα, which recalls the LXX rendering for תַּחְתִּיּוֹת הָאָרֶץ, one of the OT expressions for the underworld, suggests at once that something lower than earth itself, a yet deeper depth, was intended (Mey. 1878. Though, perhaps, injurious to the strictness of the antithesis, it is quite accordant with St. Paul’s manner to introduce thus a fresh idea beyond the simple idea of descent, which is sufficient for his argument: “He descended—yea, even to the realms below.” For this idea is most apposite to that frequent reference to spiritual powers of evil found in this Epistle, and it may be thought to correspond by antithesis to the “far above all heavens” of the next verse. But the appropriateness of the application which Paul makes of the passage to the person of Christ is not the only ground on which it must be defended. All we surely know is, that His soul at death descended to hades; i:e., underwent the ordinary condition of departed spirits of men. 1863-1878. is not a (Rabbinical) argument to show that the subject of the passage in the psalm is no other than Christ, in so far as of Him alone could be predicated that descending which, in speaking of ascending, must be presumed to have gone before (Michaelis, Koppe; Güder, von der Erschein. BibliographyTorrey, R. A. The response is not trying to be “good enough” to be saved. This verse, therefore, far from being "pure midrash," is one of the most eloquent passages in the New Testament touching upon the glorious Christian doctrine of the Ascension of Jesus Christ and of his pre-existence from all eternity with the Father. Cancel. https:https://www.studylight.org/commentaries/vnt/ephesians-4.html. Rev., correctly, He also descended. Though, perhaps, injurious to the strictness of the antithesis, it is quite accordant with St. Paul’s manner to introduce thus a fresh idea beyond the simple idea of descent, which is sufficient for his argument: “He descended—yea, even to the realms below.” For this idea is most apposite to that frequent reference to spiritual powers of evil found in this Epistle, and it may be thought to correspond by antithesis to the “far above all heavens” of the next verse. "Commentary on Ephesians 4:9". Yet the psalm plainly refers to God (Ephesians 4:8; Ephesians 4:17-18). Renewal 1960. It is the "earth itself" that stands in contrast with the heavens; and the idea is, that the Redeemer descended from his lofty eminence in heaven, and became a man of humble rank and condition; compare Psalm 139:15. lower parts of the earth—The antithesis or contrast to "far above all heavens," is the argument of Alford and others, to show that this phrase means more than simply the earth, namely, the regions beneath it, even as He ascended not merely to the visible heavens, but "far above" them. p. 148). ‘The descent into Hades’ is implied in Acts 2:31, and dwelt upon in 1 Peter 3:19. We must not only get excited about the work of the cross but also the purpose of the cross. Whatever the view taken of the “descent into hell,” or of the language in 1 Peter 3:19, the natural interpretation of which seems to imply it, it may be said, that though the superlative κατώτατος may be the epithet of Sheol in the Old Testament, why should the comparative in the New Testament be thought to have the same reference? They should also be patient and cover everyone with love, just as how Christ did. But that He ascended ( τὸ ἀν. Into the lower parts of the earth - To the lowest state of humiliation. The ascent implied a previous descent. xxii. It is possible that the Ascent of the Ark to Zion was also a return, but it is more likely that St Paul simply takes occasion from the occurrence of the word in the quotation to call attention to a further feature in the Antitype. Save: $18.00 (40%) See Ephesians 1:23. BibliographyTrapp, John. Acts 2:19. 4:9. The reference is to Christ's descent into Hades. Paul says, into the lower parts of the earth. 6. (Now this, he ascended, what is it but that he also descended into the lower parts of the earth? That he ascended. Ephesians 4:9 in all English translations. into that which is deeper down than the earth, into the lower regions, which are the earth, Now this, “He ascended,” what is it but that He also descended. Lower parts of the earth. Ant. (h) Down to the earth, which is the lowest part of the world. Doubtless the apostle might have written simply εἰς ᾅδου (Acts 2:27) or ἕως ᾅδου (Matthew 11:23), or also εἰς τὴν ἄβυσσον (Romans 10:7) or εἰς τὴν καρδίαν τῆς γῆς (Matthew 12:40); but the whole pathos of the passage, with its contrast of the extremes of depth and height, very naturally suggested the purposely chosen designation εἰς τὰ κατώτερα τῆς γῆς. What is the context of Ephesians 2:8-9? Into the lower parts of the earth - To the lowest state of humiliation. If Paul had meant the world of the dead, he would have said it differently. Biblical Commentary (Bible study) Ephesians 4:1-16 EXEGESIS: THE CONTEXT: In chapters 1-3, Paul outlined the blessings associated with being a child of God. Those who suppose the captives to be human spirits emancipated from thraldom by Jesus, may hold the view that Christ went to hell to free them, but we have seen that the captives are enemies made prisoners on the field of battle. May not the use of the comparative indicate that the descent of Christ was not simply to ἡ γῆ κάτω, but εἰς τὰ κατώτερα? ascended = (Now this fact), He ascended. Into the lower parts of the earth; into the grave. 5. "Commentary on Ephesians 4:9". (Witham). The lower parts of the earth; understood by some simply of his humiliation in descending from heaven to earth. Ephesians 5. For these reasons we conclude that the phrase τὰ κατώτερα μέρη τῆς γῆς means the earth as a scene of existence, lower than His native heavens, to which Christ descended. And if the latter is the case, in what aspect and with what particular significance is His visit to the world of the dead presented? This passage forms the hinge between the theological statement of Ephesians 1-3 and the exhortatory material that follows (4:17-6:20). These doctrines are, however, superinduced upon this passage, and in many parts are contrary to Scripture. There are a number of interpretations of this passage from good Bible teachers and each have merit – and each give glory and honour to Christ. Some (e.g., Chrys., Theod., Oec.) "Peter Pett's Commentary on the Bible ". https:https://www.studylight.org/commentaries/hmc/ephesians-4.html. Paul spent more time there than any other city about three years. In His death Jesus Christ gained the victory over sin, and He redeemed those whom He would give as gifts to the church. "Commentary on Ephesians 4:9". Now—The apostle now proceeds to give an exegesis of the psalmist’s words to show their applicability. p. 251, Witsius, Piscator, and Calixtus. Verses 9 and 10 are a parenthesis that explains what he just said in the previous verse.. 9 (Now this, . It continues the thought, but does that in the form of an explanation or application; cf. p. 228), it would not be easy to see why he should not have written merely κατέβη, or at any rate simply κατέβη εἰς τὴν γῆν or κατέβη εἰς τὴν γῆν κάτω (Acts 2:19), instead of employing the circumstantial and affected, but yet only feebly paraphrasing expression: into the lower regions, which are the earth (for so we should have to explain εἰς τὰ κατώτερα τῆς γῆς, understood only of the earth; see Winer, l.c. He is not listing all possible gifts, but rather concentrating on leadership gifts. "Commentary on Ephesians 4:9". Bibliography"Commentary on Ephesians 4:9". Ac 2:27, 28, and Ro 10:7, favor the view of the reference being simply to His descent to Hades. And at what time did God descend lower than when Christ emptied himself? (Now . Also the leading "captive" of the "captive hand" ("captivity") of satanic powers, may imply that the warfare reached to their habitation itself (Ps 63:9). 1974. Also the leading “captive” of the “captive hand” (“captivity”) of satanic powers, may imply that the warfare reached to their habitation itself (Psalm 63:9). Tischendorf, 1851. Ephesians 4:9-16 New International Version (NIV) 9 (What does “he ascended” mean except that he also descended to the lower, earthly regions[ a]? Paul, along with the whole New Testament church, believed in the pre-existence of Christ with God, before the world was, worshipping him as Lord, Saviour, King, Creator of the universe, Sustainer of the universe, or as Paul himself titled him, King of kings and Lord of lords (1 Timothy 6:15). For St. Paul is simply arguing that the use of the phrase “ascended” from earth to heaven implies a previous corresponding descent, which must be from heaven to earth; exactly as in John 3:13, “No man hath ascended into heaven, but He that came down from heaven.” But form and usage of the phrase itself seem to point to the other meaning, which is held by almost all ancient interpreters and most moderns. that the descent into hell would be irrelevant here—or that our Lord ascended not from Hades but from the earth: for, the fact of descent being the primary thought, we have only to ask as above, how far that descent is carried in the Apostle’s mind. 1:4–5) Christ, as Lord of all, took possession first of the earth and the unseen world beneath it (some conjecture that the region of the lost is in the center of our globe), then of heaven (Acts 2:27-28). https:https://www.studylight.org/commentaries/jab/ephesians-4.html. The correctness of this conclusion rests upon the admitted fact that the risen Christ had His original dwelling not upon earth, as Elijah had, but in the heaven, whither He went up; consequently He could not but have descended from this, if He has ascended. If he meant such a thing as that, it would not have been true. Psalms 63:10; Psalms 139:15. ), Küttner, Barnes, and others, we regard the phrase as signifying, in general, lowliness or humiliation-status exinanitionis. Copyright StatementThe New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible.