До ефесян 4:9

Paul reasons that (assuming Him to be God) His ascent implies a previous descent; and that the language of the Psalm can only refer to Christ, who first descended, then ascended. For God the Father does not ascend or descend. Yet the Psalm plainly refers to God (Eph 4:8, Eph 4:17-18). It must therefore be GOD THE SON (Joh 6:33, Joh 6:62). As He declares (Joh 3:13), "No man hath ascended up to heaven, but He that came down from heaven." Others, though they did not previously descend, have ascended; but none save Christ can be referred to in the Psalm as having done so; for it is of God it speaks. 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. Moreover, His design "that He might fill all things" (Eph 4:10, Greek, "the whole universe of things") may imply the same. But see on Eph 4:10 on those words. Also the leading "captive" of the "captive hand" ("captivity") of satanic powers, may imply that the warfare reached to their habitation itself (Psa 63:9). Christ, as Lord of all, took possession first of the earth the unseen world beneath it (some conjecture that the region of the lost is in the central parts of our globe), then of heaven (Act 2:27-28). 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. The leading captive of satanic powers here, is not said to be at His descent, but at His ascension; so that no argument can be drawn from it for a descent to the abodes of Satan. Act 2:27-28, and Rom 10:7, favor the view of the reference being simpl…

We have gone through the former part of this epistle, which consists of several important doctrinal truths, contained in the three preceding chapters. We enter now on the latter part of it, in which we have the most weighty and serious exhortations that can be given. We may observe that in this, as in most others of Paul's epistles, the former part is doctrinal, and fitted to inform the minds of men in the great truths and doctrines of the gospel, the latter is practical, and designed for the direction of their lives and manners, all Christians being bound to endeavour after soundness in the faith, and regularity in life and practice. In what has gone before we have heard of Christian privileges, which are the matter of our comfort. In what follows we shall hear of Christian duties, and what the Lord our God requires of us in consideration of such privileges vouchsafed to us. The best way to understand the mysteries and partake of the privileges of which we have read before is conscientiously to practise the duties prescribed to us in what follows: as, on the other hand, a serious consideration and belief of the doctrines that have been taught us in the foregoing chapters will be a good foundation on which to build the practice of the duties prescribed in those which are yet before us. Christian faith and Christian practice mutually befriend each other. In this chapter we have divers exhortations to important duties. I. One that is more general (Eph 4:1). II. An exhortation to mutual love, unity, and concord, with the proper means and motives to promote them (Eph 4:2-16). III. An exhortation to Christian purity and holiness of life; and that both more general (Eph 4:17-24) and in several particular instances (Eph 4:25 to the end).

4:9-10 to our lowly world (or to the lowest parts of the earth): Some understand this phrase as referring to the tomb, to the world of the dead (cp. Matt 12:40; 1 Pet 3:18-20), or to the coming of the Spirit at Pentecost. Instead, it probably refers to the incarnation, when Christ . . . descended from heaven and became a man (see John 1:14; 3:13; Phil 2:7-8).