ephesians

Background

Authorship.   The book itself claims to have been written by Paul (1:1; 3:1). That Paul would have written to the church in Ephesus is in perfect keeping with what is known of him: he spent more time (3 years, Acts 20:31) with this church than any other that he founded. The testimony of tradition is unanimous in its support of Pauline authorship. The theology of the letter is Pauline; not only in its Judeo-Christian orthodoxy, but in the specially Pauline approach to the Jew-Gentile question.

Nevertheless, the authenticity of the letter has been challenged in the last two centuries.  Guthrie groups objections into four groups: “linguistic and stylistic, literary, historical and doctrinal.”[1] The most obvious thing that can be observed about these objections is that, whatever data they may marshal, they all admit of entirely subjective interpretation. When pressed for an alternative author, the suggestion is that the book was pseudonymous. But “pseudonymity was not practiced by the early Christians.”[2] Besides, that a disciple of Paul wrote the letter has to be harder to support and believe than that Paul did.

Date of composition.   Paul was in prison at the time he wrote (3:1; 4:1; 6:20). The question of whether it was his Caesarean (A.D. 57–59; Acts 24:27) or Roman (A.D. 60–62; Acts 28:30) imprisonment is debated. Its thematic and structural similarities with Colossians and in turn the circumstantial and personal congruences between Colossians and Philemon argue for the three of them having been produced at about the same time. The mention of Tychicus in Ephesians 6:21 and Colossians 4:7 seems to reflect his service as courier for both; and the geographical proximity of those two cities argues in favor of their being delivered, along with Philemon, at the same time. The absence of any anticipation of release (in contrast to Phil. 1:19–26) suggests this letter predated Philippians. The issue is rather intricate, though the general consensus among those who accept Pauline authorship is that these all, as well as Philippians, were composed during Paul’s first Roman imprisonment. One of the best supports for the Roman imprisonment is the fact that the runaway slave Onesimus would hardly have fled to Caesarea, and certainly would not have had the access to Paul there that he would have in Rome, given the relative freedom the house arrest there would afford. Prefer a date toward the middle of the two-year period (allowing time for Paul’s ministry to Onesimus), 61.

Destination.   The matter of this letter’s destination is debated for two main reasons: (1) the words “in Ephesus” (1:1) are lacking in some of the most reliable and ancient manuscripts (P46, the original hand in Sinaiticus and Vaticanus, and others); and (2) the absence of any personal names (especially in a letter purportedly to a town where Paul spent so much time) suggests it may rather have been an encyclical. In response to the first objection it is to be observed that the external attestation of the phrase en Ephesō is strong, especially in terms of its geographical distribution. The absence of names could be quite reasonable in a letter to a place where the writer personally knew so many people, in that he could consider the mention of none safer than the failure to mention some. (Compare the lengthiest list of names in a Pauline letter in Romans 16:3–16, a city Paul had never visited.) It is therefore probably best to conclude the letter was written to the church in Ephesus.

With that said, it is still likely the letter was also intended to be an encyclical for the Ephesian church and those numerous churches founded in surrounding cities presumably during and after his ministry there. This may then be the “Letter from Laodicea” mentioned in Colossians 4:16.

Paul first visited Ephesus on his homeward route at the end of his second missionary journey (Acts 18:19–22). It was then the major focus of his third journey, as he proceeded directly there and remained three years (Acts 19:1; 20:31). After venturing across to Corinth to receive their financial gift for Judea, he stopped again briefly on his trip to Israel at Miletus, the neighboring seaport of Ephesus, for an emotional final rendezvous with the church elders (20:17–38).

Themes.   A simple word count shows that the theme of love is highly significant in the letter; the verb occurring seven times, the noun ten, participle three and adjective two, accounting for about 20% of the total in all his letters, whereas the length of the letter accounts for only about 7% of his canonical writings. Putting together bits of information concerning the church from around the New Testament, this theme seems validated. In his address to the elders at Miletus Paul stressed wariness of false teachers (Acts 20:29–30). In the Lord’s Apocalyptic letter to the church his only commendation was for their successful opposition of false teachers, while his condemnation concerned the loss of love (Rev. 2:1–7). Finally, Paul reminded Timothy that in his ministry at Ephesus “the goal of our instruction is love” (1 Tim. 1:5).

Corresponding to that is a prominence of the issues of unity within the church body and the dissolution of the Jew–Gentile division. In Christ that barrier had been destroyed. Thus the emphasis on love and unity seems especially focused on that dispensational or covenantal shift from the Law to the New Covenant, from national Israel to non-national church.

Along with these there is a pronounced focus on things spiritual and heavenly, as reflected in the roots, pneum- (spirit-, 18x) and ouran- (heaven-, 9x), as well as kardia (heart, 6x) and esō anthrōpos (inner man, 1x).

Purpose–Message.   Ephesians seems to be the broadest biblical statement on the grand theme of that which God has brought about by the first coming of the savior. By his first coming the Lord has delivered the spiritual component of the redemption program. Along with that he has replaced the Old Covenant with the New, thereby destroying the old barricade which spelled absolute segregation of Jew from Gentile, so that we together and on equal standing comprise the spiritual temple of God (chapters 1–3).

This high calling carries with it correspondingly high standards of behavior: church unity that issues in corporate maturity (4:1–16); personal morality transcending one’s former pagan life style (4:17–32); love without lust acted out (5:1–6); righteousness that opposes and even exposes ‘darkness’ (5:7–14); and interpersonal relations harmonious with God’s Spirit (5:15—6:9). Finally the church is reminded that this life is one of conflict, and that conflict is against spiritual forces, requiring spiritual armor and weaponry (6:10–20).

Argument

Perhaps the most significant feature of the salutation is the little phrase, “in Christ Jesus” (1:1), suggestive of the positional union of the church with the Lord. That position is the subject of the first half of the book. It is first a position of spiritual/heavenly blessing (1:3–14), defined in terms of the individual members of the Trinity: election by the Father (1:4–6), spiritual redemption by the Son (1:7–12), and promise of ultimate redemption by the Spirit (1:13–14). Its focus is the praise of God’s glory (1:6, 12, 14).

Immediately after describing its blessings to the church Paul informs them of the content of his prayer for them. Dense with terms and expressions laden with theological import, the essence of his prayer is that they might know God, which entails grasping the significance of what God intends to accomplish by the church and supremely by her Lord (1:15–23). These shall find their supreme expression and fulfillment in the ultimate exaltation of Christ (1:20–23). He means to build a case that the new phenomenon of the Church has a special role in God’s eternal plans. All of chapter 1 is foundational to that case.

Paul’s development of his case begins with the former lostness and merciful salvation of individual saints (2:1–10). He makes a deliberate point of showing all, Jews as well as Gentiles, as having been sinful in position and practice (2:1–3). He then shows that it was only people such as this that God mercifully united with Christ (2:4–6) to the end that they might be an eternal showcase of God’s grace (2:7), following that with a summary description of the same, this time from the human perspective (2:8–10).

From there Paul shows how that God took these people, still in their separate classes, Jew and Gentile, and brought them together into a new corporate entity to be God’s special habitation (2:11–22). First he asserts that unity has been accomplished where there had been alienation (between Jew and Gentile; 2:11–13). Then he shows how that reconciliation has been accomplished by Messiah’s work of eliminating the Law (2:14–18). Last he displays the glorious results; namely, that this new unified body has been made both the family and holy dwelling place of God (2:19–22).

Where did Paul learn this, when none of Israel’s great prophets ever had any inkling of it? It was a “mystery,” simply not previously revealed by God (3:1–6). As a result Paul was specially commissioned by God publicly—even for the benefit of angelic powers—to proclaim these, God’s intentions (3:7–12). As this paragraph seems to have come as a kind of afterthought, suggested to Paul by his reference to his imprisonment (3:1), so he ties back into his previous train of thought (3:13).

Having now completed his declaration of the ‘mystery’ committed to him, he expresses his prayer for the Church prompted specifically by the content of the mystery (3:15–21). The request once again alludes to the Trinity, and the believers’ appreciation of and participation in the Spirit’s power (3:16), Christ’s love (3:17–19a), and the Father’s fullness (3:19b). Enraptured with these thoughts he bursts forth with praise of God’s infinite power and glory (3:20–21).

Such a glorious calling (to be realized fully in the future) implies a certain behavioral standard (to be realized in the present; 4:1—6:9). The first feature of that behavior is an actualization of the corporate unity that is the Church’s by position (4:1). Paul pragmatically defines the interpersonal attitudes necessary for accomplishment (4:2–3), and objective basis for unity (4:4–6). Within this unity is a diversity by Christ’s bestowment of gifts (4:7–10)—men called to special ministry in the Church (4:11–12)—designed for the maturation of the Church (4:13–16).

The next feature of the behavior to which the Church is called is holiness (4:17–32). It is in absolute contrast to the world’s ongoing and the Ephesians’ former behavior (4:17–19). Based on his new position—in Christ (4:20–24)—he is to desist from certain unbecoming behaviors (4:25–31), and instead to cultivate a tender and forgiving spirit (4:32).

The next feature of the behavior to which the Church is called is God-like love. The model of God’s sacrificial love in Christ (5:1–2) is to replace the immorality that characterizes the world (5:3–6).

The Church is then called to righteous behavior (5:7–10); its response to the world’s disgraceful behavior should be not only to eschew participation, but even to expose it for the sin that it is (5:11–14).

The final feature of the behavior to which the Church is called is wisdom (5:15). To insure that earth-time is eternally profitable (5:16) believers need to appreciate God’s purpose (5:17; cf. 1:3–14) and submit to divine inner control (5:18; cf. 3:16–19). This control he says manifests itself in recognizable ways (5:19–21), and especially in certain ordered, primary social relationships (5:22—6:9). The first and presumably most important of these relationships is marriage (5:22–33). Both the wife’s and the husband’s respective role responsibilities have unique correspondence to the relationship between the Church and the Lord, such that each relationship reflects on the other. The child–parent (6:1–4) and slave–master (6:5–9) relations show a similar pattern of role responsibilities: the subordinate is to submit himself; and the superordinate is to show a loving respect and concern for the subordinate.

The church’s glorious calling implies not only a certain behavior, but also a certain enemy and a certain combat (6:10–20). As the calling is spiritual, so is the enemy spiritual (6:10–12), and so must the weaponry be spiritual (6:13–20). The Church is here exhorted to ready itself to defend especially against the enemy attack on its unity, which is the fundamental uniqueness constituting it a showcase of divine wisdom and grace to the ages (cf. 2:7; 3:9).

Finally, the closing merely provides an introduction to the bearer of the letter (6:21–22), and pronounces a benediction corresponding to the letter’s themes of the Godhead and Christian love (6:23–24).

Outline

I. Salutation  1:1–2

II. Calling of the Church  1:3—3:21

A. Blessings of salvation  1:3–14

1. Provision of spiritual blessings  1:3

2. Basis of spiritual blessings  1:4–14

a) Work of the Father  1:4–6

(1) Chosen  1:4

(2) Predestined  1:5–6

b) Work of the Son  1:7–12

(1) Redeemed (spiritually)  1:7–8a

(2) Informed of his dispensational purpose  1:8b–10

(3) Appointed (Jews)  1:11–12

c) Work of the Spirit: sealed (Gentiles)  1:13–14

B. Prayer for insight concerning the blessings  1:15–22

1. The background: faith and love  1:15

2. The thanks  1:16

3. The request: spiritual insight to know God  1:17

4. The design  1:18–19a

a) The hope of God’s calling  1:18a

b) The glory of God’s inheritance  1:18b

c) The greatness of God’s power  1:19a

5. The basis  1:19b–23

a) Christ’s resurrection  1:19b–20a

b) Christ’s exaltation  1:20b–23

(1) His relation to the Father  1:20b

(2) His relation to angelic beings  1:21

(3) His relation to creation  1:22a

(4) His relation to the Church  1:22b–23

C. Reconciliation of individuals to God  2:1–10

1. Former condition  2:1–3

a) Gentile sin and death  2:1–2

b) Jews’ sins  2:3

2. New position  2:4–10

a) Basis: divine mercy  2:4–5a

b) Means: divine action  2:5b–6

(1) Made alive with Christ  2:5b

(2) Raised up with Christ  2:6a

(3) Seated (enthroned) with Christ  2:6b

c) Design: eternal showcase of divine grace  2:7

d) Definition  2:8–10

(1) The basis  2:8–9

(a) Positively: grace, faith  2:8

(b) Negatively: not works  2:9

(2) The design  2:10

D. Reconciliation of Jews and Gentiles in the Church  2:11–22

1. Assertion of unity  2:11–13

a) Gentiles’ former alienation  2:11–12

b) Gentiles’ present participation  2:13

2. Basis of unity: Christ’s work  2:14–18

a) Removal of the barrier (the Law)  2:14–16

b) Proclamation of peace–conciliation  2:17–18

3. Results of unity  2:19–22

a) Relation to Jews: fellow citizens  2:19ab

b) Relation to God  2:19c–22

(1) Family  2:19c

(2) Temple  2:20–22

(a) Its foundation: apostles and prophets  2:20a

(b) Its cornerstone: Jesus Christ  2:20b–22

E. Paul’s unique stewardship of the revealed mystery  3:1–13

1. Introduction  3:1

2. The mystery  3:2–6

a) Paul’s unique apprehension by revelation  3:2–4

b) Its past secrecy and present revelation  3:5

c) Its content  3:6

3. Paul’s ministry  3:7–12

a) Paul’s commissioning  3:7–8a

b) Paul’s message  3:8b–9

c) Its design: evidence to angels  3:10–12

4. The Ephesians’ encouragement  3:13

F. Prayer for inner strength and love  3:14–21

1. Its address  3:14–15

2. Its request  3:16–19

a) Power of the Spirit  3:16

b) Knowledge of Christ’s love  3:17–19a

c) Fullness of God the Father  3:19b

3. Doxology  3:20–21

III. Conduct of the Church  4:1—6:9

A. Living in unity  4:1–16

1. Sharing in common  4:1–6

a) The call to unity  4:1

b) The maintenance of unity  4:2–3

(1) Brotherly attitudes  4:2

(2) Diligent preservation of peace  4:3

c) The grounds of unity  4:4–6

(1) One body  4:4a

(2) One Spirit  4:4b

(3) One hope  4:4c

(4) One Lord  4:5a

(5) One faith  4:5b

(6) One baptism  4:5c

(7) One divine Father  4:6

2. Dealing with diversity  4:7–16

a) Diversity of gifts  4:7–10

(1) Christ’s gracious bestowment  4:7–8

(2) Christ’s fullness  4:9–10

b) Design of gifts  4:11–16

(1) The plan: build up the body  4:11–12

(a) The gifted members  4:11

(b) The goal of edification  4:12

(2) The explanation  4:13–16

(a) Maturity of the individuals  4:13–15

i) Measured by Christ’s stature  4:13

ii) Negative: no longer gullible  4:14

iii) Positive: truth and love  4:15

(b) Maturity of the body  4:16

B. Living in holiness  4:17–32

1. Terminating the negative pattern of the world  4:17–19

a) The source: spiritual darkness  4:17–18

b) The practice  4:19

2. Practicing the positive pattern of the believer  4:20–32

a) The believer’s new position  4:20–24

(1) Learning a different pattern in Christ  4:20–21

(2) The laid-aside old man  4:22

(3) The put-on new man  4:23–24

b) The believer’s new practice  4:25–32

(1) Negatively  4:25–31

(a) No lying  4:25

(b) No uncontrolled anger  4:26–27

(c) No stealing  4:28

(d) No rotten speech  4:29

(e) No grieving the Holy Spirit  4:30

(f) No hatred  4:31

(2) Positively: sympathetic forgiveness  4:32

C. Living in love  5:1–6

1. The pattern of God’s sacrificial love  5:1–2

2. The termination of worldly immorality  5:3–6

a) Its practice  5:3–4

b) Its judgment  5:5–6

D. Living in righteousness (light)  5:7–14

1. Call to a distinctively righteous life  5:7–10

a) The call to distinctiveness  5:7–8

b) Definition of light  5:9

c) Goal of light  5:10

2. Contrast of the darkness  5:11–13

a) Behavioral disposition: expose, rather than participate  5:11

b) Its shamefulness  5:12–13

3. Call to light reiterated  5:14

E. Living in wisdom  5:15—6:9

1. General admonitions  5:15–21

a) Summary  5:15

b) The goal: wise use of time  5:16

c) The means  5:17–21

(1) Knowledge of God’s will  5:17

(2) Fullness of God’s Spirit  5:18–21

(a) The picture: control  5:18

(b) The evidences  5:19–21

i) Speaking to one another  5:19a

ii) Singing to God  5:19b

iii) Thanking God  5:20

iv) Submitting to one another  5:21

2. Specific applications: Christian responsibilities in ordered relationships  5:22—6:9

a) Husband–wife relations  5:22–33

(1) Wife: submit  5:22–24

(a) Manner: as to the Lord  5:22

(b) Pattern of the Church  5:23–24

(2) Husband: love  5:25–30

(a) Manner: as Christ  5:25ab

(b) Pattern  5:25c–27

(c) Summary  5:28–30

(3) Summary on marriage  5:31–33

(a) Edenic model  5:31

(b) Church analogy  5:32

(c) Marital responsibilities  5:33

b) Parent–child relations  6:1–4

(1) Child: obey  6:1–3

(2) Father: train  6:4

c) Master–slave relations  6:5–9

(1) Slave: obey  6:5–8

(2) Master: (respect)  6:9

IV. Combat of the Church 6:10–20

A. The exhortation  6:10–11

B. The struggle defined  6:12

C. The armor  6:13–20

1. The command to arm  6:13

2. Defensive weapons  6:14–17a

a) Personal faithfulness  6:14a

b) Righteous living  6:14b

c) Peace  6:15

d) Faith  6:16

e) Salvation  6:17a

3. Offensive weapons  6:17b–20

a) God’s word  6:17b

b) Prayer  6:18–20

V. Closing comments  6:21–24

A. Tychicus’ mission  6:21–22

B. Best wishes  6:23–24