The Meaning of Ephesians 4:8 Explained

Ephesians 4:8

KJV: Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.

YLT: wherefore, he saith, 'Having gone up on high he led captive captivity, and gave gifts to men,' --

Darby: Wherefore he says, Having ascended up on high, he has led captivity captive, and has given gifts to men.

ASV: Wherefore he saith, When he ascended on high, he led captivity captive, And gave gifts unto men.

KJV Reverse Interlinear

Wherefore  he saith,  When he ascended  up  on high,  he led captivity  captive,  and  gave  gifts  unto men. 

What does Ephesians 4:8 Mean?

Verse Meaning

Paul"s paraphrase of Psalm 68:18 confirms his statement that God gives gifts to people. A military victor has the right to give gifts to those identified with him. Christ, the victor over sinful people, has the right to give those people to the church as gifts. [1] In Romans 12,1Corinthians12Paul spoke of gifts given to people (cf. Ephesians 4:7), but here he spoke of people given to the church as gifts.
"Some have alleged that Paul erred in his citation from Psalm 68:18 on at least two counts: (1) he altered the verb of the psalm from "received" to "gave," thus reversing its meaning, and (2) he gave an interpretation to the Old Testament passage that is unwarranted. With regard to the first point, the origin of the reading "gave" is not to be found in Ephesians 4:8. Rather, this is a variant reading for Psalm 68:18 that has an ancient pedigree, as may be seen by its presence in both the Aramaic Targum and the Syriac Peshitta. However, Paul was not necessarily quoting with one of these sources in mind; the reading probably had a history not limited to its appearance in these particular sources. It was apparently a variant reading that was well known, especially within Jewish rabbinic circles. Furthermore, Paul must be permitted some latitude in his citation. His purpose was not to provide a formal and exact representation of the Old Testament phraseology, but rather to expound and apply the passage to the work of Christ as Lord of the church. That the apostle used a variant reading of the psalm should not in itself be overly surprising.
"Regarding the second point, it seems clear that Paul used an analogical patterning of Old Testament teaching within the New Testament context. This was common among New Testament writers. Such a practice does not obviate the Old Testament contextual setting, nor does it purport to provide the only fulfillment of the Old Testament passage. When Matthew , for example, related Hosea 11:1 ("Out of Egypt have I called My son") to the flight of the holy family, he did not thereby deny that Hosea 11:1 refers to the Exodus of the Israelites from Egypt. He simply drew an analogy between the two events. Likewise in Ephesians 4:8 the application of Psalm 68:18 to Jesus as the bestower of gifts for ministry within the church does not eliminate or contradict the Old Testament application of the words to the victorious Israelite King. In keeping with common Midrash pesher techniques, but in a way that avoids the excesses to which the method was pushed by some nonbiblical writers, Paul made a valid application of Christological significance to the Old Testament passage. On the one hand, according to Psalm 68:18, God ascended Zion as a victorious king worthy of being the recipient of gifts of homage. On the other hand, according to Ephesians 4:8, Jesus also ascended to the heavenly Zion as the victorious Lord who lovingly bestowed on His church the gifts of ministry essential to her future well-being. The one passage provides the pattern for the other." [2]
A slightly different interpretation follows.
". . . Paul apparently followed the Jewish interpretation of the day (the Targum), which paraphrased this verse as follows: "You did ascend to the firmament, O Prophet Moses! You led captivity captive; you taught the words of the Law; you gave [3] gifts to the sons of men." (This interpretation saw Moses as God"s representative.) Paul followed this Jewish exegesis because it explained that the conqueror distributed the gifts to His loyal subjects. The apostle applied that idea to Christ"s victory over the forces of evil and His granting spiritual gifts (cf. Ephesians 4:11) to those on His side. By this analogy (based more on the Jewish interpretation of the psalm than on the exact Heb. wording) Paul emphasized the greatness of believers" spiritual victory in Christ." [4]

Context Summary

Ephesians 4:1-10 - Keeping The "unity Of The Spirit"
Paul here admonishes lowliness in the presence of another's excellence; meekness in suffering injury; long-suffering under provocation; forbearance toward the trying mistakes and failures of others. Remember that the unity of the Church, as the body of Christ, is already made; but it is for us to maintain it. We must avoid whatever in word or deed would break it. There are seven different bonds of unity, but of these the greatest is the nature of God, which is transcendent, who is above all; penetrant, through all; and immanent, in all. Each saint has some grace or gift; use it. On the whole, after we reach maturity, we had better center on what we can do best.
What a magnificent conception is given in Ephesians 4:8-9 of the ascended Christ! The original conception was supplied by Deborah in her noble song. Descending from her morning vigil on Tabor, she summoned Barak to lead captive the foe who for so long had held the land in captivity. But in Jesus' ascension, a long procession of yet mightier foes was led captive by Him. Among them were Death, the Grave, and Hades, the underworld. It is from the hands of Jesus that even the rebellious may obtain their gifts. There is no depth to which Jesus will not go to save; no height to which He will not lift us [source]

Chapter Summary: Ephesians 4

1  He exhorts to unity;
7  and declares that God therefore gives various gifts unto men;
11  that his church might be edified,
16  and grow up in Christ
18  He calls them from the impurity of the Gentiles;
24  to put on the new man;
25  to cast off lying;
29  and corrupt communication

Greek Commentary for Ephesians 4:8

Wherefore he saith [διο λεγει]
As a confirmation of what Paul has said. No subject is expressed in the Greek and commentators argue whether it should be ο τεος — ho theos (God) or η γραπη — hē graphē (Scripture). But it comes to God after all. See note on Acts 2:17. The quotation is from Psalm 68:18, a Messianic Psalm of victory which Paul adapts and interprets for Christ‘s triumph over death. [source]
He led captivity captive [ηιχμαλωτευσεν αιχμαλωσιαν]
Cognate accusative of αιχμαλωσιαν — aichmalōsian late word, in N.T. only here and Revelation 13:10. The verb also (αιχμαλωτευω — aichmalōteuō) is from the old word αιχμαλωτος — aichmalōtos captive in war (in N.T. only in Luke 4:18), in lxx and only here in N.T. [source]
Wherefore []
Confirming by Scripture what has just been said. [source]
When He ascended, etc. []
Quoted from Psalm 68:19(Sept. 67:18). The Hebrew reads: “Ascending to the height thou didst lead captive captivity, and received gifts in man.” So Sept. Paul changes thou didst lead, didst receive, into he lead and he gave. The Psalm is Messianic, a hymn of victory in which God is praised for victory and deliverance. It is freely adapted by Paul, who regards its substance rather than its letter, and uses it as an expression of the divine triumph as fulfilled in Christ's victory over death and sin. [source]
Ascended []
The ascent of Jehovah is realized in Christ's ascent into heaven. [source]
Captivity []
Abstract for the body of captives. See on Luke 4:18. The captives are not the redeemed, but the enemies of Christ's kingdom, Satan, Sin, and Death. Compare on Colossians 2:15, and 2 Corinthians 2:14. [source]
Gave []
In the Hebrew and Septuagint, received or took; but with the sense received in order to distribute among men. Compare Genesis 15:9, take for me: Genesis 18:5, I will fetch for you: Exodus 27:20, bring thee, i.e., take and present to thee: Acts 2:33, “Having received of the Father, etc., He hath shed forth.” Thus Paul interprets the received of the Old Testament. His point is the distribution of grace by Christ in varied measure to individuals. He confirms this by Scripture, seeing in the Jehovah of this Old-Testament passage the Christ of the New Testament - one Redeemer under both covenants - and applying the Psalmist's address to Christ who distributes the results of His victory among His loyal subjects. These results are enumerated in Ephesians 4:11sqq. [source]

Reverse Greek Commentary Search for Ephesians 4:8

John 7:35 The dispersed among the Gentiles [τὴν διασπορὰν τῶν Ἑλλήνων]
Literally, the dispersion of the Greeks. The Jews who remained in foreign lands after the return from the Captivity were called by two names: 1. The Captivity, which was expressed in Greek by three words, viz., ἀποικία , a settlement far from home, which does not occur in the New Testament; μετοικεσία , change of abode, which is found in Matthew 1:11, Matthew 1:12, Matthew 1:17, and always of the carrying into Babylon; αἰχμαλωσία , a taking at the point of the spear; Ephesians 4:8; Revelation 13:10. 2. The Dispersion ( διασπορά ). See on 1 Peter 1:1; see on James 1:1. The first name marks their relation to their own land; the second to the strange lands. [source]
Ephesians 5:14 He saith []
God. This use of the personal pronoun is frequent in Paul's writings. See Galatians 3:16; Ephesians 4:8; 1 Corinthians 6:16. [source]
Ephesians 4:11 And he gave [και αυτος εδωκεν]
First aorist active indicative of διδωμι — didōmi In 1 Corinthians 12:28 Paul uses ετετο — etheto (more common verb, appointed), but here repeats εδωκεν — edōken from the quotation in Ephesians 4:8. There are four groups The titles are in the predicate accusative Each of these words occurs in 1 Corinthians 12:28 (which see note for discussion) except ποιμαινω — poimenas (shepherds). This word poimēn is from a root meaning to protect. Jesus said the good shepherd lays down his life for the sheep (John 10:11) and called himself the Good Shepherd. In Hebrews 13:20 Christ is the Great Shepherd (cf. 1 Peter 2:25). Only here are preachers termed shepherds (Latin pastores) in the N.T. But the verb poimainō to shepherd, is employed by Jesus to Peter (John 21:16), by Peter to other ministers (1 Peter 5:2), by Paul to the elders (bishops) of Ephesus (Acts 20:28). Here Paul groups “shepherds and teachers” together. All these gifts can be found in one man, though not always. Some have only one. [source]
Revelation 13:10 If any man is for captivity [ει τις εις αιχμαλωσιαν]
Condition of first class, but with no copula (εστιν — estin) expressed. For αιχμαλωσιαν — aichmalōsian (from αιχμαλωτος — aichmalōtos captive) see Ephesians 4:8, only other N.T. example. Apparently John means this as a warning to the Christians not to resist force with force, but to accept captivity as he had done as a means of grace. Cf. Jeremiah 15:2. The text is not certain, however. [source]

What do the individual words in Ephesians 4:8 mean?

Therefore it says Having ascended on high He led captive captivity and gave gifts - to men
διὸ λέγει Ἀναβὰς εἰς ὕψος ᾐχμαλώτευσεν αἰχμαλωσίαν (καὶ) ἔδωκεν δόματα τοῖς ἀνθρώποις

λέγει  it  says 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: λέγω 
Sense: to say, to speak.
Ἀναβὰς  Having  ascended 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: ἀναβαίνω  
Sense: ascend.
ὕψος  high 
Parse: Noun, Accusative Neuter Singular
Root: ὕψος  
Sense: height.
ᾐχμαλώτευσεν  He  led  captive 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: αἰχμαλωτεύω  
Sense: to make captive, take captive, capture.
αἰχμαλωσίαν  captivity 
Parse: Noun, Accusative Feminine Singular
Root: αἰχμαλωσία  
Sense: captivity.
ἔδωκεν  gave 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: διδῶ 
Sense: to give.
δόματα  gifts 
Parse: Noun, Accusative Neuter Plural
Root: δόμα  
Sense: a gift.
τοῖς  - 
Parse: Article, Dative Masculine Plural
Root:  
Sense: this, that, these, etc.
ἀνθρώποις  to  men 
Parse: Noun, Dative Masculine Plural
Root: ἄνθρωπος  
Sense: a human being, whether male or female.

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