Ephesians
Share
Ephesians
Paul referred to himself by name as the author of the Book of Ephesians in two places (1:1; 3:1).
Today some scholars think the book contains a writing style, vocabulary, and even some teachings that are not typical of the apostle. Yet others regard the book as the crown of all of Paul's writings. If that is the case, then it would mean a disciple of Paul had surpassed him in theological insight and spiritual perception. Of such an erudite disciple the early church has no record. Furthermore, pseudonymity (a writer writing with someone else's name) probably was not practiced by early Christians. We can conclude, in line with the undisputable acceptance of Pauline authorship in the early church, that there is no reason to dispute the Pauline authorship of Ephesians.
Paul penned the letter while in prison (3:1; 4:1; 6:20). Disagreement exists concerning whether Paul was imprisoned in Caesarea (Acts 24:22) around 57-59 or in Rome (Acts 28:30) about 60-62 when he wrote this letter. Paul most likely wrote Colossians, Philemon, and Philippians during the same imprisonment. The evidence for a Roman imprisonment seems more likely. Tradition confirms this conclusion. This being the case, it is plausible to suggest that Paul wrote the letter from Rome around 60-61. This would have transpired while Paul was housed in guarded rental quarters (Acts 28:30).
Destination. In spite of the traditional heading (1:1), relatively little is known about the recipients of the letter called Ephesians. (Several important and early manuscripts do not contain the words in Ephesus [1:1].) The letter was carried to its destination by Tychicus, who in Ephesians 6:21 and Colossians 4:7 is identified as Paul's emissary. The Ephesian and Colossian letters probably were delivered at the same time since in both letters the apostle noted that Tychicus would inform the churches concerning Paul's situation.
We can suggest the following possible scenario. While Paul was imprisoned in Rome, the need arose to respond to new religious philosophies influencing the Asia Minor area. The impetus to write the letters came to Paul from Epaphras, who informed him of the threats to Christianity in the Lycus Valley. In a response Paul wrote a letter to the church at Colosse. About the same time, either shortly before or shortly thereafter, he penned a more expansive and general letter intended for churches in Asia Minor, including Laodicea (see Col. 4:16) and Ephesus.
What we call Ephesians was probably a circular letter, with Ephesus being the primary church addressed. Paul stayed at Ephesus, the capital city of the province of Asia, for almost three years (see Acts 20:31). These factors help explain the absence of personal names of Ephesian believers. After the Ephesians read it, the letter would have been routed to Colosse, Laodicea, and other churches in the area.
Literary Features. The salutation and structure of Ephesians is quite similar to Colossians. Many topics are commonly treated in both letters. The message is strikingly similar. Of the 155 verses in Ephesians over half contain identical expressions with those in Colossians. Colossians, however, is abrupt, argumentative, and seemingly compressed. Ephesians presents a bigger, finished picture that is meditative, instructive, and expansive.
ARTICLE: Election in the New Testament
Election is the operative principle of God's covenant with Israel. The background for the doctrine of election in the New Testament is the Old Testament.
Old Testament Background. In the Old Testament "election" relates directly to Israel's understanding of its own origins. Election signifies the meaning and expression of Israel's destiny: God's giving of Himself to be their God and His selection of them to be His people. With this election they will know the blessing of His abiding presence.
In nonreligious biblical usage, election indicates the "choice" of an individual person, place, or thing out of a wide selection. When pertaining to persons, election points to their selection for or appointment to an office (see Gen. 13:11; Exod. 18:25; 1 Sam. 8:18). Thus there can also be a passive use of the word elected, which often indicates the great worth and usefulness of something or someone.
Theologically, election signifies God's selecting His people from the nations to be holy and wholly for Himself. They have been chosen to be His inheritance (see Deut. 7:6; 10:15). Outside of Deuteronomy, "election" is used frequently by Isaiah: "You are My Servant, I have chosen you and have not rejected you; fear not!" (Isa. 41:9). The object of God's choice, the Servant of God, names him "Chosen." But the idea here is much more one of office rather than personal condition to which God's servant is called.
Within the elected community God chose individuals for specific duties (for example, see Deut. 18:5, the Levites; Ps. 105:26, Aaron) and in an extended sense Judah (Ps. 78:68) and Abraham (Neh. 9:7).
The election of the king is special in this regard (Deut. 17:15). Above all, David was elected by the Lord (1 Sam. 10:24). Also according to Deuteronomy and other related Old Testament literature, God elects the place for the holy of holies (Deut. 12:18)—particularly Jerusalem (2 Chron 6:6; Zeph. 1:17).
New Testament Teaching. In the New Testament election has several different usages that correspond to the usages of the Old Testament. Jesus chose the twelve from the group of His disciples (Luke 6:13) and told them that He had chosen them "out of the world" (John 15:19).
Election is entirely a work of God. He claims persons for Himself and His own purpose: this is His glory. Indeed, our knowledge of election always comes as an already accomplished fact. "He chose us in Christ before the foundation of the world" (Eph. 1:4) and "the elect whom he chose" (Matt. 13:20) indicate that election is an action of God prior to and independent of any human action or condition. Through the means of God's gracious election, He actually bestows all spiritual blessings that accompany salvation (see Eph. 1:4-14).
Characteristically, however, the New Testament teaching of election is always descriptive and never discloses God's reasoning behind this action.
One fact is unmistakable: the mystery of God surrounds this gracious expression of His almighty will.
Where the New Testament indicates a basis for election, grace and love are mentioned to the exclusion of any righteous works or superior value of an individual. Faith is the means by which God's work of election is made known. A most serious and holy consequence is connected with the knowledge of election: the renunciation of all pride and the pursuit of a righteous and holy life before the Lord.
Faith matures in the knowledge of election, and every Christian virtue flourishes (Col. 3:12). This understanding certainly sup-plies believers with confidence in the promise of the sanctifying power of the Holy Spirit (1 Pet. 1:2). Obedience to all of Christ's commands serves to confirm election (2 Pet. 1:10). This knowledge builds within the believer an understanding of a shared faith within a large community of spiritual people of God.
Personal security in salvation is also an outcome. But this is based upon the fact, first of all, of God's securing a people for Himself who will be living witnesses of His electing grace to the whole world. Election then is that will and action of God to call undeserving persons to share in His glory.
We should note finally the most special case of election, that of Jesus, the Son of God (Luke 9:35). This designation of Christ seems to relate to the fact that believers are elect through Him; and remaining "in Christ," they enjoy every spiritual blessing (Eph. 1:3).
Though Colossians and Ephesians contain many similarities, it is important to observe the distinctives of Ephesians. When the content of Ephesians that is common to Colossians is removed, there remain units of material unique to Ephesians.
| 1:3-14 | an expanded benediction |
| 2:1-10 | a confessional statement on the new life |
| 3:14-21 | a prayer to understand the mystery of Christ |
| 4:1-16 | an extended exhortation to Christian unity |
| 5:8-14 | a section on walking in the light |
| 5:23-32 | a theological expansion on the household roles |
| 6:10-17 | a unique picture of the Christian's spiritual warfare |
Purpose and Theology. The book hints at several purposes. The apostle taught that Jewish and Gentile believers are one in Christ. This oneness was to be demonstrated by their love one for another. Paul used the noun or verb form of love ( agape) nineteen times (about one-sixth of the total uses in all the Pauline letters). Ephesians begins with love (1:4-6) and ends with love (6:23-24).
Paul implicitly addressed matters raised by the mystery religions in the Lycus Valley. The letter has much to say about the mystery of redemption (1:7) and the divine intention for the human race (1:3-14). Additional themes treated include grace (1:2), predestination (1:4-5), reconciliation, union with Christ (2:1-21), among others.
Central to the message of Ephesians is the re-creation of the human family according to God's original intention for it. The new creation destroys the misguided view that God accepts the Jew and rejects the Gentile. Paul claimed that this distinction was abolished at Christ's sacrificial death. Thus no more hindrance remains to reuniting all humanity as the people of God, with Christ as the head (1:22-23). The new body, the church, has been endowed by the power of the Holy Spirit to enable them to live out their new lives (1:3-2:10) and put into practice the new standards (4:1-6:9).
In sum we can say that the overall emphasis of Ephesians is on the unity of the church in Christ through the power of the Spirit.
- Introduction (1:1-2)
- God's Purposes in Christ (1:3-3:21)
- God's Purposes in the Church (4:1-6:20)
- Conclusion (6:21-24)
Introduction (1:1-2)
Paul identified himself by name and calling. He offered greetings in the manner common to the Pauline letters. Absent is the usual mention of Paul's companions.
God's Purpose (1:3-14)
Paul offered praise to God for his glorious blessings in Christ. This section is one long sentence in the original text made up of carefully balanced clauses. This extended benediction surveys the redemptive activity of the Triune God. Some have seen here a hymn of three stanzas of uneven length. Each stanza concludes with a reference to the praise of God's glorious grace. The theme of this section is God's eternal purpose in history.
Paul theologized about God's purposes. In Christ, God "chose us ... before the creation of the world to be holy and blameless in his sight." The spiritual blessings granted to believers are the work of the Trinity: the Father's electing, the Son's redemptive work, and the Spirit's sealing. God now has made known His purposes, has forgiven our sins, and granted hope to His own.
God the Father loves His Son, and believers who have been redeemed by the Son are also the object of God's love.
God's Power (1:15-23)
The entire letter was written within a framework of prayer. This section is an extended prayer. Paul prayed that his readers would have the spiritual insight to perceive the truth that is hidden in God. It can be unlocked only in the experience of life and fellowship with Him. The prayer issues from his opening section, constituting a request that believers may appropriate all that is contained in that beautifully rich sentence.
Paul's prayer began with thanksgiving for their faith and love. In 1:17-23 he made four requests for them: (1) to know and experience God; (2) to know the hope of His calling; (3) to know of His glorious inheritance; and (4) to know of His great power. Paul expounded on this great power available to believers exhibited in Christ's resurrection, ascension, rule, and headship.
Redeemed by Grace (2:1-10)
Chapter 2 continues Paul's thoughts about God's eternal purposes in Christ.
In 2:1-10 Paul discussed how sinful people who deserve nothing but God's wrath can be redeemed by His grace.
Paul described the human condition in 2:1-3. He explained how people were "dead in transgressions and sins," cut off from the life of God and controlled by their own selfish desires. Beyond this they were ensnared by the power of Satan. As a result men and women apart from Christ are without life, without freedom, and without hope.
By His grace He has granted new life to believers. The basis for the new life is God's great love and mercy. Believers have been united with Christ in His resurrected life. Formerly people apart from Christ were dead, enslaved, and objects of wrath. In Christ believers are now alive, enthroned, and objects of grace.
God's purpose for believers is spelled out in 2:7-10. He has restored us, "expressed in his kindness to us in Christ Jesus." The memorable words in verses 8-9 express a central idea in Paul's theology. He declared that the nature of God is to give freely because of His own love. God does not deal with people on the level of human achievement but on the level of their deepest needs.
He provides salvation as His gift to men and women. He then creates a disposition of faith within them so that they may receive His gracious gift. Salvation is completely God's achievement, a pure gift of God. Salvation is His workman-ship. We are saved to live a totally different life "to do good works, which God prepared in advance for us to do."
Reconciliation (2:11-18)
Paul explained Christ's peace mission in this section. Those who were separated from the covenant have been united, those who were alienated have been reconciled, and those who were far off have been brought near.
The first ten verses of chapter 2 dealt with personal reconciliation. The remainder of the chapter turns to corporate reconciliation, particularly the reconciliation of Gentiles. For centuries the Jews (the "circumcision") looked with contempt on the Gentiles (the "uncircumcision"). The Jews thought they were participants in God's covenant by their heritage. They believed the Gentiles were distant from this covenant. Thus Paul described the Gentiles with the term "without."
They were without Christ, without citizenship, without covenants, without hope, and without God. Their condition was not due to their heritage or even to God but to their own sinfulness and spiritual bankruptcy.
Paul exclaimed the good news in verses 13-18. Apart from Christ the Gentiles were hopeless. "But now in Christ Jesus" Gentiles and Jews are reconciled to God and to one another. The enmity, the barrier, has been broken down. This is the meaning of reconcilia-tion—to bring together again. In Jesus Christ, Jew and Gentile became one because of His crosswork. The law and its accompanying barriers created the barriers. Now those barriers have been nullified. Not only has Christ made peace, "He himself is our peace." Jews and Gentiles are no longer strangers; they are called in one hope as one people of God.
The New Society (2:19-22)
Some modern theologians assert that God has acted in Christ to reconcile all the world to Himself. Consequently, the church's primary concern is not to seek to effect the reconciliation of all people to Christ but merely to proclaim that all have already been reconciled. This type of universalism is not what Paul taught in this chapter. In fact, the apostle opposed that kind of thinking.
It is only in response to the cross of Christ (called faith in 2:8) that peace exists vertically between humans and God and horizontally between humans. This new society, called the church, is depicted at the end of chapter 2.
The church is pictured as a nation ("fellow citizens,"), a family ("a household"), and a "building." This new building is "built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone." The purpose of the church is for believers to be "built together to become a dwelling in which God lives by his Spirit."
The Divine Mystery (3:1-13)
After discussing the union of Jewish and Gentile believers in the church (2:11-22), Paul began to offer a prayer on their behalf. However, he stopped unexpectedly in the middle of the sentence and digressed on the subject of the divine mystery. He explained the meaning of the mystery and returned to his prayer in 3:14.
Paul was assured that his readers understood something about his unique ministry. He indicated this saying, "Surely you have heard about the administration of God's grace that was given to me." Paul described the details of his unique and privileged ministry in. The word "administration" that he used to refer to this ministry has the sense of a stewardship or trust to be shared (translated "trust" in 1 Cor. 9:17 and "commission" in Col. 1:25). Paul was to administer God's grace, which had been granted to him, particularly to the Gentiles.
The apostle identified the unique aspect of his ministry as a "mystery" in 3:6. A mystery is something previously concealed but now made known in the gospel. In 1:9 "mystery" spoke of God's purpose of gathering together all things under the headship of Christ. In chapter 3 it refers to one aspect of that ultimate goal, the inclusion of Gentiles in the blessings of the gospel and the terms on which this is done.
Paul then moved another step in verses 7-12 to declare his unique role as a minister of the good news of salvation to the Gentiles. His service was carried out in the church in the service of the gospel. The church is the agency of the divine mission. Thus the church is central to history, to the gospel, and to Christian living.
United in His Love (3:14-21)
Paul now continued the prayer he started in 3:1. What he described in 2:11-22 is now the subject of his prayer. He desired for the church to be united experientially. He wanted them to know and experience Christ's love and share it with one another.
Paul addressed his prayer to the Father. He expressed his aspiration for the saints to be strengthened, grounded, and filled. He asked that they comprehend Christ's love and be filled unto God's fullness. His confidence in prayer was grounded not in his abilities or his readers' but completely in God's abundant power. Astoundingly he claimed that God can do abundantly more than we can ask or even imagine. Following these majestic words the apostle concluded with a beautiful doxology.
The Church (4:1-6)
Ephesians is the perfect balance between doctrine and duty. The first three chapters deal with doctrine, the believers' spiritual blessings in Christ. The last three chapters focus on the church's responsibility to live in unity, variety, maturity, purity, and victory. We learn from Paul's balanced perspective the need for both orthodoxy (right belief) and orthopraxy (right living).
Commentators have suggested that the pivotal verse of the entire let-ter—indeed, the key that unlocks its structure—is 4:1. It brings together the themes of chapters 1-3 and in a stirring appeal announces Paul's emphasis of chapters 4-6. The church's privileged position and calling carries with it weighty responsibilities. Paul exhorted the church to worthy living. He emphasized the character and effort required for such exemplary living. Then with characteristic Trinitarian emphasis the apostle claimed the church could so live because it is energized by the Spirit, established by the Lord, and empowered by the Father.
The Church's Gifts (4:7-16)
Borrowing an illustration from Psalm 68:18, Paul described the gifts given to the church. God is both sovereign and generous in His distribution of the various gifts.
The gifts in fact are gifted persons: apostles, prophets, evangelists, pastors, and teachers (or pastor-teachers). Apostles and prophets were already mentioned in 2:20 and 3:5 as the foundational gifts to the church. In a strict sense apostles were witnesses of Christ's resurrection and were commissioned by Him to preach. It broadly included those associated with such men, who also were commissioned for ministry (for example, see Acts 14:4,14; 1 Thess. 2:6). Prophets, under the direct inspiration of God, carried out a preaching ministry that included both foretelling and forthtelling.
Evangelists ministered in a manner itinerant and external from the church. They were missionaries to the unconverted empowered with special insight into the gospel's meaning. Pastors and teachers most likely constituted two sides of one ministry. This ministry was indigenous and internal to the church. Persons with this gift shepherd the flock and instruct them in divine truth.
All of these gifted people carry out equipping ministries so that service ministries can be actualized. Or as Paul put it, "to prepare God's people for works of service, so that the body of Christ may be built up until we all reach unity in the faith."
Paul stated the goal of the church in 4:13-16. The church is to grow up in Christ so it will avoid spiritual immaturity, instability, and gullibility. The atmosphere of spiritual maturity is described in terms of truth and love. Maturity is defined totally in relationship to the corporate Christian body. Maturity is an ongoing process of being "joined and held together" in relationship with the body of Christ.
Holy Living (4:17-5:21)
In this very practical and challenging section Paul focused on holy living. Believers are to walk in purity as well as unity. The apostle first showed negatively how believers should not walk. Then he provided positive aspects of Christian conduct.
Paul distinguished between those characterized by rebellion, obstinacy, and darkened understanding and those who respond to Jesus Christ as both subject and teacher. The first group is called the "old self" or unregenerate self. The second group is called the "new self." Paul exhorted believers to live out the reality of their new position with an inward renunciation and restoration.
The conclusion of chapter 4 includes ethical exhortations grounded in theological truth. Believers are to rid themselves of vices like "bitterness," "anger," and "slander" and instead imitate the compassionate kindness of Christ.
Believers are to walk in love, please God by avoiding evildoers, and walk in wisdom. The church is enabled to do this by the empowering (filling) of the Holy Spirit. When this happens, believers can together praise God, constantly offer thanksgiving in all things, and mutually submit one to another.
New Relationships (5:22-6:9)
Paul now applied his teaching to particular life relationships. Wise believers filled with the Spirit who mutually submit one to another are to live out these truths in household relationships. Three relationships are addressed: wives and husbands, children and parents, servants and masters. In each of these relationships the first partner is exhorted to be submissive or obedient. The second person in the relationship shows submissiveness by Christlike love and concerned care. All relate to one another as service to the Lord. All concerned experience personal worth, value, security, and significance when these reciprocal relationships are exercised under the lordship of Christ.
Warfare of the New People (6:10-20)
Paul made sure believers recognized that as new people who have been granted new life in a new family with new relationships they still would endure spiritual warfare. The closing portion of Paul's letter explained his account of the Christian's conflict with evil forces.
Believers must adorn themselves with the armor of God in order to stand against the devil's schemes. Five defensive weapons are identified: (1) the enabling nature of truth that resists lying and false doctrine; (2) the covering quality of righteousness that resists accusations of conscience and despondency; (3) the stabilizing quality of peace that resists slander and selfishness; (4) the protective ability of faith that resists prayerlessness and doubt; and (5) the encouraging nature of salvation that resists fear and disappointment.
Two offensive weapons are included in the armor of God: (1) the sword of the Spirit, which is the word of God, and (2) prayer. It is fitting that this prayerful and meditative letter concludes with an exhortation to prayer and a request for prayer.
Conclusion (6:21-24)
We learn that Tychicus was the bearer of the letter. Paul concluded the letter with words of grace and peace. The unusual benediction provides a fitting benediction to Paul's majestic letter.
Theological Significance. This letter lifts us to a new vantage point from which we are united with the risen and ascended Christ. Believers are not to have a limited or merely earthly perspective. When we view life from the heavenly realms (1:3), we can understand that the church's strength is not in human resources but in the grace and strength of God alone. The church's warfare is not with people but with spiritual powers (6:10-17). The church, the people of God, does not function merely to carry out routine activities. It is to reveal the wisdom of God and to proclaim the rich redemption provided by Jesus Christ (1:3-11; 3:2-13). This grand book gives us a purpose for living in line with God's purposes in history (1:10). This is accomplished as we live in submission to Christ, the head of the church, indeed the head over all things (1:22).
Questions for Reflection
- What is important for Paul's concept of the new life?
- What did Paul identify as his special ministry? How does the church today carry out this ministry?
- How do spiritual gifts (gifted people) contribute to the unity and maturity of the church?
- Why do contemporary Christians often ignore the evil forces at war against the church? How can the church apply Paul's teaching on spiritual warfare?
Sources for Additional Study
Bruce, F. F. The Epistle to the Ephesians. The New International Commentary. Grand Rapids: Eerdmans, 1984.
Dockery, David S. Ephesians: One Body in Christ. Nashville: Convention, 1996.
Stott, John, R. W. God's New Society: The Message of Ephesians. The Bible Speaks Today. Downers Grove: InterVarsity, 1979.
Vaughan, Curtis. Ephesians: A Study Guide Commentary. Grand Rapids: Zondervan, 1977.