The passage
      v1-3. Paul begins by encouraging his readers to maintain fellowship. From his prison (somewhere in Rome between 56-60AD) he urges his readers to live a life worthy of their standing as followers of Christ. He gives practical expression to this exhortation in v2. He calls for humility, gentleness, patience, forbearance and tolerance, Cf. Col.3:12-13. So, in v3, Paul encourages his readers to strive to live in unity with one another in the Christian fellowship, and in so doing, maintain the integral union they have with God through the Spirit of Christ.
      v4-6. Having called for a practical expression of the unity (oneness, fellowship, love) that brothers and sisters in Christ should have toward each other in the church, Paul goes on to establish the substantial basis of that unity. Unity is intrinsic for the brotherhood, for we are all members of the one body, having the same Lord, faith, baptism and God.
      v7. Paul has made the point that there is an integral unity in the Christian fellowship. This is based on the commonality of our faith - the same God, etc. He now introduces the idea of unity in diversity. The diversity has to do with the diverse gifts of the Spirit.
      v8-10. The quotation from Psalm 68:18 was, at the time, understood to refer to Moses going up Mount Sinai, receiving the law, descending the mountain, giving the law to the people of Israel and then leading them to the promised land. Paul now applies this thinking to Jesus. Jesus ascended on high, to the very throne of the living God (his ascension), received glory and power, descended as the Spirit of Christ upon his church, and now pours out his ministry-gifts upon his people.
      v11. Still with the idea of Moses bearing the Word of God to the gathered people at Mount Sinai, Paul lists the gifts of ministries which make known the Word of God: apostles, prophets, evangelists and pastor-teachers.
      v12-13. Ministries of the Word prepare and train God's people for service within the church, and in so doing, strengthen the fellowship, such that the individual members are shaped into the image of Christ.
      v14-15. The ministry of the Word of God, in all its diversity, produces maturity in the believer. It helps us stand firm in our faith against the constant tide of popular thought. It shapes us into the image of Christ.
      v16. Paul concludes by using his "body" image to restate how mutual ministry serves to make real our oneness in Christ. Each member, with their different gifts, is like the different parts of a body, each serving the whole. We minister to each other out of the compelling love of Christ, and thus, all are strengthened, trained, built up, as disciples of Christ.

Mutual Ministry
      In our passage, Paul has told us that all believers have spiritual gifts. We all have natural abilities which are energized, empowered by the Spirit of Christ. We may be united together in our common relationship with God through Christ, but we are all different, in that we all have a different range of abilities. We are all touched differently by the Spirit of God, but touched we are. And these abilities in each one of us can be welded together into a gift of ministry - a capacity to serve our brothers and sisters in Christ. It could be a ministry of prayer, encouragement, generosity, faith, kindliness, hospitality, welcoming, a practical helping hand............. As each one of us comes to understand our gifts (spiritual abilities), shapes them into a ministry, applies them for building up the brotherhood and uses them to reach out to the lost, it is then that our church grows. We become Christ to each other and to the world.
      This Biblical ideal of mutual ministry forces us to consider two issues:

1. Funnel Ministry
      The life of the church can be constricted by the capacity of the minister. It has often been assumed that the minister will do everything, control everything, be everything to everyone - be Christ to the congregation; prophet, priest and king. Yet, the clergyman is not the only minister. We are all ministers to each other.

2. Prophetic Ministry
      As part of our egalitarian nature, we in the West have tended to demystify the professions. It's no longer possible for a doctor to write out his script in Latin and simply say, "Take this prescription and I will see you in a week." We want to know the ins and outs of our complaint. Yet, as we demystify the clergy we can also "build tombs for the prophets and decorate the graves of the righteous", Math.23:29-32. It is essential that we give due recognition to the ministries of the Word.

      So then, let us all serve as ministers of Christ, and let us respect the ministry of others, particularly a ministry of the Word.

V1
      parakalw (parakalew) pres. "I urge you" - I urge, exhort. "I beg you", Phillips.
      peripathsai (peripatew) aor. inf. "to live a life[ worthy] of" - to walk [worthily]. The infinitive forms a dependent statement of exhorting, "I urge you to live ..." "Walk" in the sense of conduct one's life. The typical Pauline imperative -indicative balance is maintained in this sentence. The believer is set apart in Christ and is therefore, as Christ is, but is still encouraged to conduct their life in accord with their standing in Christ.

v2
      meta pashV tapeinofosunhV (h) "be completely humble" - with all humility. Walking worthily is explained in this verse by listing three qualities, the first being humility, lowliness. In common use the word carries a sense of servility, or weakness, but in the Bible it carries the sense of divine recognition and submission. Jesus is the perfect example of a person who is "meek and lowly in heart." The "all" serves to accentuate the quality.
      prauthtoV (hV htoV) "gentle" - meekness, gentleness. Again, a quality found in Jesus. A gentle attitude toward others which is accepting and non-judging.
      makroqumiaV (a) "patient" - longsuffering. As God is patient with us so we should be patient with others, in the sense of forgiving.
      anecomenoi (anecomai) pres. part. "bearing [with one another]" - forbearing. Bearing with the faults/sins of our brothers and sister. This participle, which functions as an imperative, serves to explain the meaning of "patient." "Patiently put up with each other", CEV.
      en agaph "in love" - Possibly describing the type of "bearing", a loving bearing, but more likely identifying the ground of "bearing", namely, the divine character of love which is ours in Christ. "Lovingly bear with one another", Barclay.

v3
      spoudazonteV (spoudazw) pres. part. "make every effort" - being eager or zealous, giving diligence to, making every effort. Again this participle, as with "bearing", acts as an imperative. "Yours is the initiative! Do it now!" Barth.
      threin (threw) pres. inf. "to keep" - to keep, maintain. Epexegetic infinitive modifying (explaining) the participle "being eager."
      thn enothta tou preumatoV "the unity of the Spirit" - A genitive of production, in that the Spirit produces the unity. The Spirit establishes the unity in Christ where both Jews and Gentiles are one. It is the responsibility of believers to keep / maintain it.
      en "through [the bond of peace]" - in [the bond of peace]. The NIV takes the preposition as instrumental, "through"; peace is the means by which the unity is maintained. O'Brien suggests that it is locative; peace is the bond in which (rather than by which) their unity is maintained. Believers should maintain the unity of the Spirit in that state of peace which exists in the godhead and between the godhead and redeemed humanity. "In the uniting bond of peace, the unity given by the Spirit", Weymouth.

v4
      Unity is now defined by seven descriptives. Note there is no linking verb or conjunction as we move from exhortations to statements of fact.
      eJn adj. "one" - The word "one" has been a bit of a problem in understanding this passage. If we understand "one" to mean "same", we can see how these words of Paul back up his exhortation. We all serve the same Lord. We are all saved on the basis of the same faith. We are all filled by the same Spirit. We all worship the same God and Father.
      eklhqhte (kalew) aor. pas. "called [to]" - called [in]. We share in the same hope that springs from our calling. The clause breaks the sequence of the list of phrases, but still serves to define the unity shared by believers. "Just as you were called in the same hope of your calling."
      thV klhsewV (iV ewV) "when [you] were called" - of the calling [of you]. A genitive of source - hope springs from our calling.

v5
      mia pistiV "one faith" - Either, "one faith" means "the same body of belief", or "the same means of salvation", ie., by grace through faith in Christ.
      eJn baptisma "one baptism" - The reference to "one baptism" has been used to argue against rebaptism. This is where a person is initially baptized as an infant, but is later done again as a believing adult. Those who take a "catholic" position (Anglicans, Lutherans, etc.) argue that it is against scripture to baptize a second time. Those who support "believers baptism" claim that baptism as an infant is invalid and therefore, they don't really rebaptize. The problem centers on a right understanding of the way the word "baptism" (Gk. "immersed") is used. We automatically think it is referring to water baptism. If it is, the focus would not be on the sign, but rather that which the sign signifies, namely "repentance". Most references to "baptism/immersed" in the New Testament have to do with "the baptism/washing of the Holy Spirit" - the gift of the Spirit at the time we put our faith in Christ. This is most likely the meaning here. So, the meaning is "the same baptism of the Spirit."

v6
      pantwn "all" - Paul concludes his list with an ascription of praise to God for his providence. Yet, is this providence over "all" people (masculine) or over "all" things (neuter)? If "all people", the sense is most likely of God's providential care over believers rather than all humanity. The New Testament will often use "all" in the sense of "all believers." If "all things", the sense is of God's providential care of the cosmos.

v7
      de "but" - Adversative use. Paul now qualifies the unity possessed of believers by identifying the diversity that exists within unity. Unity does not mean uniformity.
      hJ cariV (iV ewV) "grace" - Here carisma "gifts" (gifts of ministry) is intended, although Paul is focused on the provider of the gifts and his kindness in giving them. These "gifts" are abilities which are apportioned to each member of the Christian fellowship by Christ, to enable each to minister for Christ. They are most likely spiritually accentuated natural abilities which we all have. Here Paul uses the phrase "to each one of us grace has been given". He has often used the word "grace" to describe the gifts of ministry, particularly for himself. He can never quite get over the free and unmerited favour ("grace") of God toward him in giving him the ministry of apostle to the Gentiles, especially since he once persecuted the church. So, here "grace" takes the particular sense of "gift of ministry."

v8
      Sometimes this passage in Ephesians is used to support the idea that Jesus descended into hell after his crucifixion and then rose from the dead and ascended into heaven. But note the movement. It is not down and then up, rather it is up and then down. The Holy Spirit, who came upon us bearing gifts, is the same one who ascended from earth after his crucifixion. He comes upon us that he might "fill the whole earth" - pervade the whole universe with his presence. Note that the sense "gifts of ministry" for "grace" is confirmed by the exposition of Psalm 68:18.
      h/cmalwteusen (aicmalwteuw) - aor. "he led captive" - he carried off. The quote concerns the Lord's triumphant ascent of Mount Zion as the victorious king and was later interpreted in terms of Moses ascending Mount Sinai, receiving the law and coming down the mountain to give the law to the gathered people. The image is therefore of Christ's victory over sin and death, although if we take G.V. Smith's line (below), the captives are believers.
      edwken domata "gave gifts" - These words carry the weight of the quote in that the victorious king gives gifts to his people, namely, gifts of ministry. The problem is that both the Hebrew and Greek texts have "[you] received gifts" rather than "gave gifts". G.V. Smith suggests that Paul has in mind God's action of taking and receiving the Levites as a gift, then giving them back to his people in order to minister to the congregation. If Smith is correct, Paul expounds the verse in terms of captive believers ascending with Christ and then being given back to the church to minister (a bit left-field).

v9
      katwtera merh thV ghV "the lower earthly regions" - the lower parts of the earth. The three possible meanings of Christ's descent are: i] to hades, ii] to the earth at the incarnation, iii] the descent of the Spirit of Christ after the ascension. The third meaning is to be preferred, although O'Brien opts for the second; the one who came down is the one who went up victorious. The coming down is after the victorious ascent and therefore, obviously refers to the coming down of the Spirit of Christ, v10.

v10
      iJna + subj. "in order to" - that. Introducing a purpose clause.
      plhrwsh/ (plhrow) aor. subj. "fill [the whole universe]" - he might fill [all things]. Referring to Christ's rule over all things, cf. Jer.23:24.

v11
      edwken (didwmi) aor. "[it was he who] gave" - [he] gave. The "he" is emphatic. Christ has given a range of spiritual abilities to his people for use in the upbuilding of the church. The "gift" [blend of spiritual abilities] is given to the individual to minister. This ministry is also, in a sense, a gift. It is a gift of Christ to the church. The ministries of the Word - which require personal gifts of "wisdom", "knowledge"... etc. cf. 1Cor.12:7-11 - are listed in some sense of order. "Apostles" do not exist today, their ministry to us is the record of the New Testament. "Prophets" are most likely with us today as those who strengthen, encourage and comfort us in the exposition of the Bible within the framework of the theology of the kingdom of God (the gospel), 1Cor.14:3. Of course, there are those who dispute this, particularly as scripture records the existence of female prophets and this would then authorize female clergy today. "Pastors and teachers" are most likely one group - those who lead us through instruction of the Scriptures. Fee argues that this list most likely defines function rather than office, although this is disputed by most commentators.
      kai "[pastors] and [teachers]" Although sometimes the connective, kai can take an explanatory sense "that is"; "pastors, that is, teachers."

v12
      proV ........ eiV ...... eiV "to ....... for ........ so that ....." - to, at, for .... to, into, for. Note that there are two ways of understanding how the three prepositions in this verse work grammatically. i] The first phrase expresses the reason Christ "gave" the gifts of ministry, the second is subordinate to the first and the third sums up the two. The change in the preposition is the main support for this argument. ii] The three phrases are equally dependent on Christ's gift of ministries. The argument is that the two different prepositions used in the Greek have much the same meaning, either "to" or "for", and are not being used differently. The second option seems best. "Christ gives the gifts of ministry for the equipping of believers for mutual ministry for the building up of the fellowship of believers."
      ton katartismon (oV) "[to] prepare" - [for] the perfecting, equipping, qualifying... "For the equipment of the saints", here probably in a more general sense, "to equip God's people", rather than "the saints", meaning Jewish believers. All ministries exercised in the church, contribute toward the wholeness of the group - the Christ-likeness of the group. When the church is working well, with members exercising their gifts, it is then that mutual ministry serves to release, encourage, build up, strengthen each individual member. Each intern adds to the fellowship and the upbuilding of the whole. In this way the church becomes Christ to the individual member. The church, as the "body of Christ", becomes Christ ministering to us, constantly shaping us into his image.

v13
      mecri + subj. "until" - Introducing an indefinite temporal clause which defines the end purpose of the gift of ministries.
      katanthswmen (katantaw) aor. subj. "we [all] reach [unity]" - we attain, reach the goal, arrive. The subjunctive giving an indefinite slant to the temporal clause. Believers are to minister until "we all" reach the goal.
      eiV - to. Three phrases define the goal, each introduced by the same preposition "to".
      thn enothta (hV htoV) "unity" - the unity. To attain to a unity of theological truth. Faith and knowledge are being used here as synonyms.
      andra teleion "become mature" - complete/perfect/mature man. To attain to the mature man. "In understanding be a full-grown adult."
      metron hJlikiaV tou plhrwmatoV "attaining the full measure of perfection" - To attain to [the] measure of [the] coming of full age of the fullness/completeness [of Christ]. "The glorified Christ provides the standard at which his people are to aim", Bruce. "Measured by nothing less than the full stature of Christ", NEB.

v14
      iJna + subj. "-" - that. Introducing a purpose clause; "in order that we no longer be", although a result clause is certainly possible, "then ....", as NIV.
      wJmen "[then we will no longer] be" - [that] be. If a purpose clause, then it serves to identify Christ's intention behind the building up of the fellowship of believers through mutual ministry. It was so that the "body" would not be overwhelmed by immaturity and insecurity, but rather ...... v15.
      anemw/ (oV) "by [every] wind" - wind. Instrumental dative. "We must not let deceitful people trick us by their false teaching, which are like winds that toss around from place to place", CEV.
      thV didaskaliaV (a) "of teaching" - Probably a descriptive genitive, describing the wind. "Every wind of doctrine", Moffatt.
      twn anqrwpwn (oV) "[by the cunning and craftiness] of men" - Probably a subjective genitive. "At the mercy of the slick cleverness of men", Barclay.

v15
      alhqeuonteV (alhqeuw) pres. part. "[instead,] speaking the truth [in love]" - God's people will grow through the preaching and teaching the truth of the gospel, and this word-ministry is to be exercised with a God-like compassion.
      auxhswmen (auxanw) eiV auton "we will [in all things] grow up into him" - we may grow into him. The verb may be taken in a transitive sense (cause to grow), but intransitive is best, (we are to grow). Paul now speaks of the positive aspect of the goal. "We are to grow into Christ."
      ta panta "in all things" - in every way, in all respects. We are to grow in Christ-likeness in every way, not just knowledge.