Some Thoughts on Ephesians 4 - Part V (The Targum)

I think this will be the last of my thoughts on Ephesians 4:7-9 for a while.  If we assume that Paul was not quoting the Psalm directly but rather was quoting the Targum or an early version of the Targum, then Paul’s use of the quote is not so daunting a problem.  It is true that the Targum we have is of a late date, but it probably is a representation of an earlier interpretation of the Psalm (Abbott, p. 112).  It also turns out that the Targum has a close parallel with the way Paul uses the quote.  Lincoln points out that "in the Targum on the Psalms the concept of receiving has been changed to that of giving in the same way as in Eph 4:8 - "You have ascended to heaven, that is, Moses the prophet; you have taken captivity captive, you have learnt the words of the Torah; you have given it as gifts to men."  (Lincoln, WBC p. 242, 243). Barth further clarifies the point.  "There is a Targum on Ps 68 in which Moses is identified as the one who ascended on high.  The words "you received gifts" are paraphrased by 'You have learned the words of the Torah, you gave them as gifts to the sons of men.'" (Barth p. 475).  So now, according to the Targum, it is Moses who ascends Sinai or heaven, Moses has taken captivity captive, Moses learned the words of the Torah (probably a reference to the giving of the 10 commandments) and Moses has given gifts to men.  This seems to be more in line with what Paul is saying.  This is especially true when we remember that Jesus was often identified with Moses or the prophet Moses spoke of.  So, under this view it seems that Paul is using something of a typological hermeneutic.  He references the Targum commentary on Psalm 68:18 and replaces Moses with Jesus.  In other words, Paul considers Jesus the better or perfect Moses. 

• Moses ascent on Sinai becomes an imperfect picture of Jesus ascent to heaven. 
• Jesus ascent to heaven becomes the perfected picture of Moses’ ascent on Sinai. 
• The receiving of the 10 commandments by Moses corresponds with Jesus receiving gifts.
• Moses descent from Sinai corresponds with Jesus descent to the earth. 
• The giving of the law, by Moses, to the people corresponds to the giving of gifts, by Jesus, to the church. 

If this is indeed the parallel that Paul has in mind, it is very difficult to interpret the “descent to the lower parts of the earth” as the incarnation, burial or the descent into Hades.  It is difficult because in the Targum Moses ascended, learned the words of the Torah and returned and gave them as gifts to men.  The ascent happened and then the descent.  If “the lower parts of the earth” is the incarnation, burial or descent to Hades then the order must be the opposite.  He must descend and then ascend to heaven. 

There are two more points that I think point us to the interpretation of, “lower parts of the earth” as the descent of the Spirit at Pentecost.  The first is that in 4:10, Paul makes it very clear that the one who ascended and the one who descended are the same person.  This would not be necessary if he were talking about the incarnation, burial or descent into Hades.  It was a basic assumption in the early church that the Jesus who was incarnate, died, was buried, rose and ascended to the Father was all the same Jesus.  If this is true then why make sure that it is clear that the one who ascended and descended is the same person.  The second point that points to Pentecost is the context of the passage.  The one who descended and gave the gifts, gave the gifts to the church.  The gifts were apostle, prophets, evangelists, pastor’s and teachers (or possible pastors who can teach).  The purpose of the gifts were to equip the saints to do the work of ministry and build up the body of Christ.  In the New Testament, the one who gives these kinds of gifts to the church is, without question, the Holy Spirit.  Jesus clearly says that He will send the Spirit after He (that is Jesus Himself) ascends (John 16:7).  So by Jesus words, He must ascend to the Father in order to send the Holy Spirit.  In Paul’s words Jesus did ascend to the highest heaven and descended in the Holy Spirit to give gifts to men.  Under this interpretation, it is easy to understand why 4:10 is necessary.  Not everyone would understand or assume that in a Trinitarian sense the one who ascended and the one who descended are the same.

G.B. Caird gives further insight by pointing out that in the inter-testamental period, Psalm 68 was an appointed Psalm for Pentecost and the giving of the Law at Sinai had also become an important part of the celebration at Pentecost (Caird p. 540).  This strengthens the idea that Paul has the idea of Pentecost in mind.  It is logical that he would use a Psalm that educated believers understood as connected to Pentecost.

Finally, our study or at least my study has brought me to the conclusion that when Paul says that the one who ascended also descended “to the lower parts of the earth” he is speaking of the descent of the Spirit of Christ at Pentecost.  In summary form the things that most influenced this conclusion were the following:

• The genitive “of the earth” could lead to four possible conclusions.
• Incarnation
• Burial
• Descent into Hades
• Descent of the Spirit of Christ at Pentecost
• The quotation of Psalm 68:18 significantly differs from the LXX.  This led to the possibility that he was not directly quoting the Psalm from the LXX.
• The wording of the quotation in Ephesians does follow very closely the wording in the Targum.
• If we see Moses as a type of Christ then the Targum interpretation of Psalm 68:18 seems to follows Paul’s.
• The order of events Paul seems to be presenting is an ascent then a descent.  This does not make sense if he has in mind the incarnation, burial, or descent into Hades.
• In Verse 4:10 Paul makes it very clear that the one who ascended and descended are the same person.  This seems unnecessary if Paul has in mind the incarnation, burial, or descent into Hades.
• Finally, Paul chose a Psalm that was connected with Pentecost.  He was in Ephesus a long and could easily have taught many about the Targum interpretation of Psalm 68:18 and its connection with Pentecost.

Some Thoughts on Ephesians 4:7-9 (Part IV)

Psalm 68:18 and the LXX in Ephesians 4:7-9

In addition to the difficult grammar, rhetorical devices and textual issues in the passage, Paul also cites the OT.  Or at a minimum, he makes an illusion to the OT.  The citation/illusion is of Psalm 68:18.  This citation/illusion poses some additional problems.  Following is the text from Ephesians 4:8 and the text from Psalm 68:18 (LXX).

αναβας εις υψος ηχμαλωτευσεν αιχμαλωσιαν, εδωκεν δοματα τοις ανθρωποις Eph. 4:8

ανεβας εις υψος, ηχμαλωτευσας αιχμαλωσιαν, ελαβες δοματα εν ανθρωπω…Ps. 68:18

It is clear that there is a significant difference in the two phrases.  The major difference is the second half of the statement.  The LXX renders the second half of Ps. 68:18 as ελαβες δοματα εν ανθρωπω (you received gifts among men).  Paul writes εδωκεν δοματα τοις ανθρωποις (you gave gifts to men).  If this is a citation then the change of the verb from “received” to “gave” is not only significant but problematic.  Barth phrases the problem this way, "The author of Ephesians is guilty of willful distortion of the Scriptures - unless it can be shown that his interpretation makes sense in terms of the use and understanding of the psalm contemporary with him." (Markus Barth P. 472).

These and other difficulties in Ephesians 4:8 have caused no little frustration among commentators.  Walvoord and Zuck in their two volume commentary, The Bible Knowledge Commentary, provide a good example of the difficulty many have reconciling Ephesians 4:8 and Psalm 68:18.  In the first volume on the Old Testament, speaking of Psalm 68:18, they say, "Psalm 68:18 was referred to by Paul in Ephesians 4:8 (cf. comments there).  However, rather than quoting the Hebrew, Paul apparently followed the Jewish interpretation of the day (the Targum), ..." (Walvoord and Zuck (Old Testament) P.  843).  So, according to the commentary on Psalm 68, Ephesians 4:8 is not a quotation of the LXX but the Targum.  However, in the second volume on the New Testament they say, "Ephesians 4:8 includes a quotation from the Old Testament,...Most think it quotes Psalm 68:18 with five minor and two major changes. ... However, it is better to think that Paul was not quoting one particular verse of the psalm but rather that he was summarizing all of Psalm 68, which has many words similar to those in Psalm 68:18" (Walvoord and Zuck (New Testament) P. 634).  According to the commentary on Ephesians, Paul is not quoting the LXX or the Targum but is summarizing the Psalm itself.  This kind of confusion demonstrates that there is not an easy answer to the apostle's choice of wording. 

Another complication is the context of the Psalm itself.  The Psalm is a tribute to the triumph of Yahweh.  The people flee before Yahweh, His chariots are many thousands, He was with them at Sinai in holiness (v.17), etc.  After this reference to Sinai comes verse 18.  “You ascended to the heights, you took captives. You received gifts among mankind, even the rebellious, so the LORD God may live there.”  The context seems to be one of the LORD ascending, taking captives and receiving gifts in order to establish something permanent  - “so that LORD God may live there”.  The triumph, ascending and taking captive also seems somehow connected to Sinai but not to the Messiah.

In contrast Paul uses Psalm 68:18 as proof that God has given each one of us in the church gifts according to the measure of Christ (4:7).  He seems to change the intent of the Psalm and connect it to Christ rather than to Yahweh.  In the Psalm it is the LORD receiving gifts, in Ephesians 4 the men are receiving gifts.  In the Psalm the men are giving the gifts to the LORD, in Ephesians 4, Christ, the one who ascended and descended, is giving the gifts to men.

The problem rests on the assumption that Paul is quoting the LXX.  This is an understandable assumption not only because of the similar wording but also Paul introduces the quote with the words, “That is why God says…”.  However, if Paul were quoting or paraphrasing some other authoritative work, the problem would go away.

It turns out that Walvoord and Zuck’s Old Testament commentary may have the most viable solution.  Lincoln and Abbott agree with the first volume and point out that the major deviation from the LXX agrees with the Targum. (Lincoln, WBC P. 242, Abbott P. 112).  So, it appears that what we have is a either a quotation or an illusion to the Targum or an early form of the Targum rather than a direct quotation of the LXX.

So, it may be that the Targum’s interpretation of the Psalm is what Paul is making reference too.  This needs to be explored further.  I guess I will have to write a Part V.

On Discovering the Illusory Nature of One’s Superiority

by Joseph Mosse’

 

God blessed me with great times during the summer of 2013. He led me through challenges, growing me through both lessons and practical experience. One lesson surprised me. It turned a lot of the assumptions I had made on their heads. This summer, God showed me how weakness can be strength, and how that, which I considered my best advantage isn’t as special as I thought. I learned a new way to be humble.

During the second half of June and the first part of July, I had a chance to take part in the ministry of a short term team from America. Every summer it’s usual for me to work with one or two such teams, but this one was special. It was made up of my peers from our church in California. They send a group of high school seniors overseas every year. This time, they were coming to the Ukrainian city of L’viv, just a train ride away from my home in Odessa. We spent about a month together doing all kinds of ministries, from running English camps to street evangelization.

As I worked alongside my friends, I began to notice something crazy. See, whether I consciously thought it or not, I had an assumption down in my brain. I believed that being a missionary kid made me exceptional. In my opinion, anyone who had grown up between two cultures has naturally lived a broader, richer life. While I would never say so outright, I felt that people who had never left America before couldn’t hold a candle to it.  

But I watched in astonishment as these huge, glaring cultural and language barriers that I had learned to abhor became a strength I realized I could not tap. These guys from America talked and played and formed relationships despite the challenges of a language barrier. And because of the difficulty and effort they put into it, their relationships were that much dearer. I could effortlessly talk to anyone around me, but I could not reach the people’s hearts as quickly and deeply as they could. Living in America one’s whole life is not actually something totally grey, boring and unenviable. In my peers, I saw value and strength in something I had never considered worthwhile before, while at the same time understanding that I am not as equipped and experienced as I thought I was. At the end of the day there was nothing left to do but accept the fact that we all have different gifts, and praise God that He can change weaknesses into strengths. That must mean there’s hope for me, too.

This humbling lesson is especially relevant for me as soon I will find myself back in America. If I had gone back with some of my arrogant assumptions still in place, it would make it much harder to forge good relationships with my new peers. Though I still would never trade growing up as an MK for anything the world, I have a new appreciation for those who have had a different experience. Many MKs and TCKs pride themselves in their ability to see and evaluate the world from multiple standpoints. We ought to apply this gift not only to other peoples but to our own countrymen as well.

The Last Day of Byzantium

 

By Joseph Mosse

 

That night the moon glowed red and none who saw it ever forgot. Emperor Constantine XI Palaiologos had taken his position at the St. Romanus Gate, the weakest point in the wall. He stood tense, determined. They would last the night, they must last the night. Less than a quarter mile outside the city, the Ottomans busied themselves in the dark with their final preparations, under the direction of the young yet ruthless and charismatic Sultan, Mehmet II. At his command, cannons roared deafeningly across the entire front. Trumpets blared, drums beat and men chanted as his innumerable army advanced. Battle weary and overstretched, the meager Byzantine garrison braced itself for the final struggle. In the year of our Lord, 1453, the Siege of Constantinople, one of the most titanic conflicts in human history, had reached its climax.

Eight thousand Byzantine and Italian warriors, under the command of Constantine XI, had defended Constantinople against two hundred thousand Ottoman Turks for two months. Artillery, a terrifying military innovation, had pounded the once impregnable ramparts into dust, opening several major breaches. In response, the defenders had blocked the gaps in the wall with sturdy barricades build out of rubble, an innovation of the Italian general, Giustiniani. Desperate, yet courageous, the Byzantines held strong under repeated massive assaults by the invaders. Constantine led a reserve contingent wherever the defender’s line grew thin, often turning the tide. Faced with failure on land, Mehmet stunned everyone with a brilliant tactical move. He had a large portion of his fleet dragged overland and into the city’s harbor, bypassing the chain stretched across its mouth. This forced the defenders to man the sea wall, dangerously overextending their meager forces. But with the siege lingering and enthusiasm dwindling in camp, Mehmet knew that morale allowed only for one last assault. Not bothering to keep his plans secret, he sent a message. Whistling in the wind, an arrow zipped over the wall carrying it. There would be one day of rest then the last battle would begin.

Exhausted, the beleaguered people of Constantinople congregated in the ancient Haggia Sophia, praying urgently for deliverance. Constantine gathered his troops and gave a rousing speech, reminding them of their Greek and Roman heritage, their duty to the Orthodox faith, and their honor as men. Going from man to man individually, he asked forgiveness from each, in case he had ever offended them. Having then dismissed them to their posts, he patrolled the wall overseeing final battle preparations. Night engulfed the front as Constantine finally returned to the St. Romanus Gate. Hours drifted by, but the men got little sleep.

At one o’clock in the morning the Ottoman cannons suddenly opened fire and the army advanced against all sections of the wall, from both land and sea. Tongues of flame and flashes of gunfire illuminated the night as the defenders unleashed Greek Fire and men on both sides fired muskets. First, light irregulars charged the walls against a storm of arrows. Carrying little armor, they were no match to the Byzantines, clad in scale mail and iron helms. But when units of heavy infantry advanced, they soon pressed through several breaches. Fierce close combat ensued on and behind the wall as Byzantines, Italians and Ottomans slashed at each other with curved sabers, scimitars and large two-handed swords. Steel rang against steel, men cried in rage and anguish, smoke obscured the battle field and for four hours chaos enveloped the front. However, under the valiant leadership of Constantine XI and Guistiniani, the defense just held.

Enraged, Mehmet sent in his crack troops, the dreaded Janissary corps. Highly disciplined, expertly trained and well armed, they smashed heavily into the defense. Taking advantage of an open postern gate, they flooded behind the walls. Just then, a cross bow bolt thudded through Giustinaini’s breastplate, grievously wounding him. When the Italians saw their chief carried away, they too rushed for their ships in the harbor. With gaps opening in the defender’s line, the Janissaries redoubled their attack. Soon the Byzantine front splintered and the trapped groups were surrounded. Seeing doom at hand, Constantine tore off his royal regalia and roared, “The city has fallen, but I still live!” Drawing his saber, he charged into the fray and was never seen alive again. No one ever recognized him among the slain, and he rests now in a mass grave with his men.

Victorious, the Ottomans pillaged the city, enslaving or killing its inhabitants. Few managed to escape, whether by hiding or sailing away. Mehmet put a stop to the carnage as soon as possible. He intended to rebuild the city into his new and glorious capitol. As the sun dawned on May 29^th, 1453, the last living vestige of Roman civilization died and a new age in history began.
 

Reflections of Isaiah and on Teaching

 

One of the most enjoyable things I do in Odessa is teach.  I enjoy teaching at the seminary, at various Bible studies and English clubs.  This year I have had the unique privilege to teach Old Testament Survey and New Testament Survey to high school aged kids at the school for missionary kids.  In the OT class I have just two students - my 14 year old daughter and one of her best friends.  One of the assignments I often give to write a short reflection on a key passage.  We recently covered Isaiah and I asked the girls to write a reflection on Isaiah’s call in chapter six.  I enjoyed their thoughts so much I thought I would share them with you.  (Yes, I did ask their permission).  Enjoy.



 

Reflection on Isaiah’s Call

 

Isaiah’s call is very interesting.  I can understand why it inspires many people to the mission field.  Isaiah did answer God’s question, “Whom shall I send? And who will go for us?” with, “Here am I. Send me!” (Isaiah 6:8, 9).  But after Isaiah agrees to go, God says that the people will “Be ever hearing, but never understanding, be ever seeing, but never perceiving … Otherwise, they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed (6:9, 10).”  Basically, Isaiah’s ministry will be completely and totally fruitless.  He will preach and preach and preach, but no one’s going to listen.  That’s not exactly too inspiring when one thinks about it.  So it’s no wonder that Isaiah asked, “For how long, O Lord?”  And the answer: “Until the cities lie ruined and without inhabitant … and the land is utterly forsaken.”  So Isaiah will preach and preach and preach with no one listening until everything is destroyed.  It looks a little like God is calling Isaiah to an absolutely pointless ministry.  But, fortunately, God gives hope in verse 13: “But as the terebinth and oak leave stumps when they are cut down, so the holy seed will the stump in the land.”  So Isaiah is called to plant a seed in the land, which will eventually lead to Jesus.  But, unfortunately, Isaiah will not live to see his seed grow.

If we go back in the chapter a little, there’s another pretty impressive part.  Isaiah was in the temple when he was called.  According to his account, “the train of [God’s] robe filled the entire temple. (6:1)” Trains on clothes didn’t exist back then, so Isaiah probably just saw the hem of God’s robe.  Just the hem, because it filled the temple.  Yet he cries out, “I am ruined!  For I am a man of unclean lips … and my eyes have seen the King, the Lord Almighty.”  Isaiah had a sense of the angels and everything above God’s hem, but all he saw was God’s hem.  And that was enough for Isaiah to see how unworthy a sinful man like him is to see God.

 

Reflection on Isaiah’s Call

Isaiah’s call to prophesying was, well, depressing. As a missionary, or at least a missionary kid, his future is probably to be my future as well. I’ll tell people about God, and some will listen, but others won’t. Isaiah had this same future, except in his situation, no one would listen. His words would fall on deaf ears, and he would continue to prophecy until the destruction of Israel. I feel very sorry for poor Isaiah, finding out that he will have to prophesy for the rest of his life to blind, deaf, and mute people who won’t even listen to him in the first place He would never get to see the fruit that would come from his labors, and his prophesying would, in a way, cause the destruction of Israel, because of the effect it had on the people. When most people say they will go for God and tell the world about him, they are not thinking about all the hardships that will come from their decision, but instead are thinking about how they will be important, and looked up to by the people for doing such a wonderful job. They don’t remember that missionaries are often persecuted, frowned upon, cheated, and made to pay unfair bribes and high prices. Isaiah didn’t complain, he just listened to God and asked for more information. We read that Isaiah was struck with awe at the sight of God, and he only saw the hem of God’s robe! Yet this was enough to strike him with awe and fear. This, along with the fact that the hem of God’s robe filled the temple, is very humbling and at the same time baffling to me. I have a lot of questions about the part where the seraph flies down to Isaiah and touches his mouth with a burning piece of coal. Why doesn’t Isaiah cry out; is it because it’s a holy piece of coal that it doesn’t hurt or something? And how does the coal make him clean when the rest of us had to have Jesus die for us? Why couldn’t God have just tapped all our mouths with holy coal and made us clean? Or does the picture of the burning coal making him clean have some other meaning? Isaiah certainly confuses me, but his call to prophesy is awesome. (The awe inspiring kind) Still, disappointing. Very disappointing.

Some thoughts on Ephesians 4:9 (Part III) How Textual Criticism can sometimes help us understand meaning

There are several textual variants in Ephesians 4:7-9.  In verse 8, some manuscripts have “He gave (εδωκεν)” and some have “He also gave (και εδωκεν)”.  In verse nine some manuscripts read “except the one who descended (ει μη οτι και κατεβη)” and some read, “except the one who first descended (ει μη οτι και κατεβη πρωτον)”.  Also in verse nine some manuscripts omit the word “parts (μερη)”.  While none of these variants have a huge impact on the meaning of the text, the second variant gives us some insight into the understanding of some second century scribes.  The second reading is probably not original but it is attested by the Old Latin, Vaticanus (B) and the second hand of Siniaticus (Aleph).  The Old Latin preserves readings as early as the second century and even though Aleph and B are fourth century documents, most agree that their reading reaches back to the second century.  Assuming these facts we can make at least three conclusions.

1.      This reading (except the one who first descended) was present in the second century.
2.      This reading was fairly widespread, at least in the Western Roman Empire, in the second century.
3.      By the fourth century, this reading was known and accepted by academics and scholars in Northern Egypt. 

Assuming that προτον (first) was added, it still tells us that at least to some translators and scribes the order of events was important.  Some wanted to make it very clear in this passage that the ascension that Paul is talking about happened after the descent (first descended).  Whoever added the "first”(προτον) wanted the order of events to be clear rather than implied.  It may have even been intended as a marginal note.  (The variant in Sinaticus is probably meant to be a correction, but looking at the actual manuscript (see below), it could be concluded that a scribe was just adding a marginal note.)

This is a good example of how textual criticism can give us some insight into the thinking of early scribes.  This is important because they are much closer to the writing of the documents and linguistically and culturally closer to the language of the documents than we are.

Why would a scribe or translator add the word “first” to the text?  If someone understood the “descent” as referring to either the incarnation, burial or descent into Hades and the ascent referring to Jesus’ ascension to heaven, then the descent must come before the ascent.  Without the word “first”, the text is ambiguous but seems to point to an order of ascent – descent.  If Paul means that the ascent came before the descent, then this cannot be a reference to the incarnation, burial or descent to Hades of Jesus.  A scribe could easily clear this up by the addition of the word, “first” either in the text itself or in the margin as a note of clarification.  In contrast, it doesn’t seem logical to remove the word if it was original.  By removing the word, “first”, a scribe or translator would make a clear text more ambiguous.  If scribes did edit texts, they tended to do it with the goal of clarifying meaning rather than confusing meaning.

What does this tell us? 

·         It tells us that very early there was probably some debate about the meaning of this passage.  Even to the native Greek speakers there was some ambiguity here.

·         It tells us that, at least to some, the order of events was very important.  They wanted it clear that the descent came before the ascent.  They made this clear by either editing the text or adding a marginal note that eventually was included in the text.

·         If Paul means that Jesus first ascended and then descended, then he cannot be talking about Jesus’ incarnation, burial or descent into Hades.  These three events require the descent to take place before the ascent.

 
Does this solve our problem?  Not really, but it does give us some good information as we go back to our exegetical toolbox.

Some thoughts on Ephesians 4:9 (Part II): Some Comments on the Rhetorical Structure of Ephesians 4:9 and 10

Since grammar alone gives us only options for understanding Paul’s intent, perhaps the structure may help us narrow those options.  There is chiasmus (an A-B-B-A construction), centered around the verbs ascended and descended in verses 9 and 10.  If we look at the two phrases, the apostle first speaks of the one who ascended then equates him with the one who also descended.  Once this is established, he speaks again of the one who descended and then again equates him again with the one who ascended.  In other words we have the following order of ideas:  The one who ascended – the one who descended – the one who descended and the one who ascended.  The actual language of the structure is presented below.

A         το δε Ανεβη τι εστιν ει μη οτι

B                     και καταβη εις τα κατωτερα μερη της γης? 
B’                    ο καταβας αυτος εστιν
A’        και ο αναβας υπερανω παντων των ουρανων, ινα πληρωση τα παντα

The bold type indicates the main rhetorical features.  Even if you don’t know Greek, you can see the repetition of words.  In English it could be rendered something like this:

A  But the one who already ascended, what does this mean except that,

            B         he also descended to the lower parts of the earth? 
            B’        The one who descended is He
A’ who also ascended high above the highest heaven, so that he might fill all things. 

In a more simple form the structure can be presented like this.

A         το δε αναβη

            B         και κατεβη
            B'         ο καταβας
A'        και ο αναβας

A         The one who ascended

            B         also descended
            B’        the one who descended
A’        Also ascended

This rhetorical structure helps us in at least three ways. 

1. First, it puts the emphasis on the descent rather than the ascent.  It is true that a chiastic structure can throw emphasis on its outer limits as easily as its inner context.  But since the context of Ephesians assumes that Jesus ascended, there is no reason to emphasize the ascent.  Hence, it is the descent that is emphasized here. 
2. Second, the apostle seems to focus on an order of events.  Paul seems to be trying to clarify that there was a descent after an ascent.  This seems important to his argument.  It is subtle, but the order of presentation of events may be important here.  This will be especially true if Paul is talking about something other than the incarnation, because the incarnation requires a descent (incarnation) and then an ascent (ascension/exaltation).  Here Paul seems to be emphasizing the opposite, that there was an ascent and then a descent.
3. Third, the one who ascended is also the one who descended.  Paul makes a special effort in verse 10 to show that the identity of the one who descended is the same as the one who ascended. 

That is about as much help as we can find from the structure of Ephesians 4:7-9.  It doesn’t clear much up but it gives us a little more insight and some more to think about.

To make further progress we have to return to our exegetical toolbox.