Ephesians

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."

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.

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.

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.

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.

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.

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.

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.

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).

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.