Text -- Ephesians 1:10 (NET)

1:10 toward the administration of the fullness of the times, to head up all things in Christ– the things in heaven and the things on earth.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Eph 1:10

Unto a dispensation of the fulness of the times ( eis oikonomian tou plērōmatos tōn kairōn ).

See note on Col 1:25 for oikonomian . In Gal 4:4 "the fulness of the time"(to plērōma tou chronou ) the time before Christ is treated as a unit, here as a series of epochs (kairōn ). Cf. Mar 1:15; Heb 1:1. On plērōma see also Rom 11:26; Eph 3:19; Eph 4:13.

Robertson: Eph 1:10

To sum up ( anakephalaiōsasthai ).

Purpose clause (amounting to result) with first aorist middle infinitive of anakephalaioō , late compound verb ana and kephalaioō (from kephalaion , Heb 8:1, and that from kephalē , head), to head up all things in Christ, a literary word. In N.T. only here and Rom 13:9. For the headship of Christ in nature and grace see notes on Col 1:15-20.

Vincent: Eph 1:10

That in the dispensation, etc. ( εἰς οἰκονομίαν )

The A.V. is faulty and clumsy. Εἱς does not mean in , but unto , with a view to . Dispensation has no article. The clause is directly connected with the preceding: the mystery which He purposed in Himself unto a dispensation . For οἰκονομία dispensation see on Col 1:25. Here and Eph 3:2, of the divine regulation , disposition , economy of things.

Vincent: Eph 1:10

Of the fullness of times ( τοῦ πληρώματος τῶν καιρῶν )

For fullness , see on Rom 11:12; see on Joh 1:16; see on Col 1:19. For times , compare Gal 4:4, " fullness of the time (τοῦ χρόνου ), where the time before Christ is conceived as a unit. Here the conception is of a series of epochs. The fullness of the times is the moment when the successive ages of the gospel dispensation are completed. The meaning of the whole phrase, then, is: a dispensation characterized: by the fullness of the times: set forth when the times are full.

Vincent: Eph 1:10

To sum up all things in Christ ( ἀνακεφαλαιώσασθαι )

Explanatory of the preceding phrase; showing in what the dispensation consists. For the word, see on Rom 13:9. It means to bring back to and gather round the main point (κεφαλαίον ), not the head (κεφαλή ); so that, in itself, it does not indicate Christ (the Read) as the central point of regathering, though He is so in fact. That is expressed by the following in Christ . The compounded preposition ἀνά signifies again , pointing back to a previous condition where no separation existed. All things . All created beings and things; not limited to intelligent beings. Compare Rom 8:21; 1Co 15:28.

The connection of the whole is as follows: God made known the mystery of His will, the plan of redemption, according to His own good pleasure, in order to bring to pass an economy peculiar to that point of time when the ages of the christian dispensation should be fulfilled - an economy which should be characterized by the regathering of all things round one point, Christ.

God contemplates a regathering, a restoration to that former condition when all things were in perfect unity, and normally combined to serve God's ends. This unity was broken by the introduction of sin. Man's fall involved the unintelligent creation (Rom 8:20). The mystery of God's will includes the restoration of this unity in and through Christ; one kingdom on earth and in heaven - a new heaven and a new earth in which shall dwell righteousness, and " the creation shall be delivered from the bondage of corruption into the liberty of the glory of the children of God."

Wesley: Eph 1:10

In this last administration of God's fullest grace, which took place when the time appointed was fully come.

Wesley: Eph 1:10

Might recapitulate, re - unite, and place in order again under Christ, their common Head. All things which are in heaven, and on earth - All angels and men, whether living or dead, in the Lord.

JFB: Eph 1:10

Translate, "Unto the dispensation of the fulness of the times," that is, "which He purposed in Himself" (Eph 1:9) with a view to the economy of (the gracious administration belonging to) the fulness of the times (Greek, "fit times," "seasons"). More comprehensive than "the fulness of the time" (Gal 4:4). The whole of the Gospel times (plural) is meant, with the benefits to the Church dispensed in them severally and successively. Compare "the ages to come" (Eph 2:7). "The ends of the ages" (Greek, 1Co 10:11); "the times (same Greek as here, 'the seasons,' or 'fitly appointed times') of the Gentiles" (Luk 21:24); "the seasons which the Father hath put in His own power" (Act 1:7); "the times of restitution of all things which God hath spoken by the prophets since the world began" (Act 3:20-21). The coming of Jesus at the first advent, "in the fulness of time," was one of these "times." The descent of the Holy Ghost, "when Pentecost was fully come" (Act 2:1), was another. The testimony given by the apostles to Him "in due time" ("in its own seasons," Greek) (1Ti 2:6) was another. The conversion of the Jews "when the times of the Gentiles are fulfilled," the second coming of Christ, the "restitution of all things," the millennial kingdom, the new heaven and earth, shall be severally instances of "the dispensation of the fulness of the times," that is, "the dispensation of" the Gospel events and benefits belonging to their respective "times," when severally filled up or completed. God the Father, according to His own good pleasure and purpose, is the Dispenser both of the Gospel benefits and of their several fitting times (Act 1:7).

JFB: Eph 1:10

Greek, "sum up under one head"; "recapitulate." The "good pleasure which He purposed," was "to sum up all things (Greek, 'THE whole range of things') in Christ (Greek, 'the Christ,' that is, His Christ)" [ALFORD]. God's purpose is to sum up the whole creation in Christ, the Head of angels, with whom He is linked by His invisible nature, and of men with whom He is linked by His humanity; of Jews and Gentiles; of the living and the dead (Eph 3:15); of animate and inanimate creation. Sin has disarranged the creature's relation of subordination to God. God means to gather up all together in Christ; or as Col 1:20 says, "By Him to reconcile all things unto Himself, whether things in earth or things in heaven." ALFORD well says, "The Church of which the apostle here mainly treats, is subordinated to Him in the highest degree of conscious and joyful union; those who are not His spiritually, in mere subjugation, yet consciously; the inferior tribes of creation unconsciously; but objectively, all are summed up in Him."

Clarke: Eph 1:10

In the dispensation of the fullness of times - Εις οικονομιαν του πληρωματος των καιρων . The word οικονομια, which is the same as our word economy, signifies, as Dr. Macknight has well observed, "the plan which the master of a family, or his steward, has established for the management of the family;"it signifies, also, a plan for the management of any sort of business: and here it means the dispensation of the Gospel, that plan by which God has provided salvation for a lost world; and according to which he intends to gather all believers, both Jews and Gentiles, into one Church under Jesus Christ, their head and governor. See the note on Mat 24:45, where the word and the office are particularly explained

The fullness of times - By this phrase we are to understand either the Gospel dispensation, which is the consummation of all preceding dispensations, and the last that shall be afforded to man; or that advanced state of the world which God saw to be the most proper for the full manifestation of those benevolent purposes which he had formed in himself relative to the salvation of the world by Jesus Christ

Clarke: Eph 1:10

That he might gather together in one - Ανακεφαλαιωσασθαι, from ανα, again, and κεφαλαιοω, to reduce to one sum; to add up; to bring different sums together, and fractions of sums, so as to reduce them under one denomination; to recapitulate the principal matters contained in a discourse. Here it means the gathering together both Jews and Gentiles, who have believed in Christ, into one Church and flock. See the preceding note

Clarke: Eph 1:10

All things - which are in heaven, and which are on earth - This clause is variously understood: some think, by things in heaven the Jewish state is meant and by things on earth the Christian. The Jews had been long considered a Divine or heavenly people; their doctrine, their government, their constitution, both civil and ecclesiastical, were all Divine or heavenly: as the powers of the heavens, Mat 24:29, Luk 21:26, mean the Jewish rulers in Church and state, it is very possible that the things which are in heaven mean this same state; and as the Gentiles were considered to have nothing Divine or heavenly among them, they may be here intended by the earth, out of the corruption of which they are to be gathered by the preaching of the Gospel. But there are others who imagine that the things in heaven mean the angelical hosts; and the things on earth believers of all nations, who shall all be joined together at last in one assembly to worship God throughout eternity. And some think that the things in heaven mean the saints who died before Christ’ s advent, and who are not to be made perfect till the resurrection, when the full power and efficacy of Christ shall be seen in raising the bodies of believers and uniting them with their holy souls, to reign in his presence for ever. And some think that, as the Hebrew phrase שמים והארץ shamayim vehaarets , the heavens and the earth, signifies all creatures, the words in the text are to be understood as signifying all mankind, without discrimination of peoples, kindreds, or tongues; Jews, Greeks, or barbarians. All that are saved of all nations, (being saved in the same way, viz. by faith in Christ Jesus, without any distinction of nation or previous condition), and all gathered into one Church or assembly

I believe that the forming one Church out of both Jews and Gentiles is that to which the apostle refers. This agrees with what is said, Eph 2:14-17.

Calvin: Eph 1:10

10.That in the dispensation of the fullness of times That no man may inquire, why one time rather than another was selected, the apostle anticipates such curiosity, by calling the appointed period the fullness of times, the fit and proper season, as he also did in a former epistle. (Gal 4:4) Let human presumption restrain itself, and, in judging of the succession of events, let it bow to the providence of God. The same lesson is taught by the word dispensation, for by the judgment of God the lawful administration of all events is regulated.

That he might gather together in one In the old translation it is rendered ( instaurare ) restore; to which Erasmus has added ( summatim ) comprehensively. I have chosen to abide closely by the meaning of the Greek word, ἀνακεφαλαιώσασθαι, ¹¹⁴ because it is more agreeable to the context. The meaning appears to me to be, that out of Christ all things were disordered, and that through him they have been restored to order. And truly, out of Christ, what can we perceive in the world but mere ruins? We are alienated from God by sin, and how can we but present a broken and shattered aspect? The proper condition of creatures is to keep close to God. Such a gathering together (ἀνακεφαλαίωσις) as might bring us back to regular order, the apostle tells us, has been made in Christ. Formed into one body, we are united to God, and closely connected with each other. Without Christ, on the other hand, the whole world is a shapeless chaos and frightful confusion. We are brought into actual unity by Christ alone.

But why are heavenly beings included in the number? The angels were never separated from God, and cannot be said to have been scattered. Some explain it in this manner. Angels are said to be gathered together, because men have become members of the same society, are admitted equally with them to fellowship with God, and enjoy happiness in common with them by means of this blessed unity. The mode of expression is supposed to resemble one frequently used, when we speak of a whole building as repaired, many parts of which were ruinous or decayed, though some parts remained entire.

This is no doubt true; but what hinders us from saying that the angels also have been gathered together? Not that they were ever scattered, but their attachment to the service of God is now perfect, and their state is eternal. What comparison is there between a creature and the Creator, without the interposition of a Mediator? So far as they are creatures, had it not been for the benefit which they derived from Christ, they would have been liable to change and to sin, and consequently their happiness would not have been eternal. Who then will deny that both angels and men have been brought back to a fixed order by the grace of Christ? Men had been lost, and angels were not beyond the reach of danger. By gathering both into his own body, Christ hath united them to God the Father, and established actual harmony between heaven and earth.

Defender: Eph 1:10

For a discussion of "dispensation," see note on Eph 3:2.

Defender: Eph 1:10

Here, "He" refers to the Father, as in Eph 1:6. The Father's work of predestination is expounded in Eph 1:1-6, the Son's work of redemption in Eph 1:7-12, and the Spirit's work of sealing in Eph 1:13 and Eph 1:14. This passage (Eph 1:3-14) is the longest sentence in the Bible.

Defender: Eph 1:10

Christ is both Creator and Consummator of all things (Col 1:16-20)."

TSK: Eph 1:10

in the : Isa 2:2-4; Dan 2:44, Dan 9:24-27; Amo 9:11; Mic 4:1, Mic 4:2; Mal 3:1; 1Co 10:11; Gal 4:4; Heb 1:2, Heb 9:10, Heb 11:40; 1Pe 1:20

he : Eph 1:22, Eph 2:15, Eph 3:15; Gen 49:10; Mat 25:32; 1Co 3:22, 1Co 3:23, 1Co 11:3; Phi 2:9, Phi 2:10; Col 1:20, Col 3:11; Heb 12:22-24; Rev 5:9, Rev 7:4-12, Rev 19:4-6

heaven : Gr. the heavens

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eph 1:10

That in the dispensation - The word rendered here as "dispensation," οἰκονομία oikonomia , means properly "the management of household affairs."Then it means stewardship or administration; a dispensation or arrangement of things: a scheme or plan. The meaning here is, that this plan was formed in order ( εἰς eis ) or "unto"this end, that in the full arrangement of times, or in the arrangements completing the filling up of the times, God might gather together in one all things. Tyndale renders it: "to have it declared when the time was full come,"etc.

The fulness of times - When the times were fully completed; when all the periods should have passed by which he had prescribed, or judged necessary to the completion of the object. The period referred to here is that when all things shall be gathered together in the Redeemer at the winding up of human affairs, or the consummation of all things. The arrangement was made with reference to that, and embraced all things which conduced to that. The plan stretched from before "the foundation of the world"to the period when all times should be completed; and of course all the events occurring in that intermediate period were embraced in the plan.

He might gather together in one - The word used here - ἀνακεφαλαιόω anakephalaioō - means literally, to sum up, to recapitulate, as an orator does at the close of his discourse. It is from κεφαλή kephalē , the head; or κεφάλαιον kephalaion , the sum, the chief thing, the main point. In the New Testament, the word means to collect under one head, or to comprehend several things under one; Rom 13:9. "It is briefly comprehended,"i. e., summed up under this one precept,"sc., "love."In the passage before us, it means that God would sum up, or comprehend all things in heaven and earth through the Christian dispensation; he would make one empire, under one head, with common feelings, and under the same laws. The reference is to the unity which will hereafter exist in the kingdom of God, when all his friends on earth and in heaven shall be united, and all shall have a common head. Now there is alienation. The earth has been separated from other worlds by rebellion. It has gone off into apostasy and sin. It refuses to acknowledge the Great Head to which other worlds are subject, and the object is to restore it to its proper place, so that there shall be one great and united kingdom.

All things - τὰ παντά ta panta . It is remarkable that Paul has used here a word which is in the neuter gender. It is not all "persons,"all angels, or all human beings, or all the elect, but all "things."Bloomfield and others suppose that "persons"are meant, and that the phrase is used for τοὺς πάντας tous pantas . But it seems to me that Paul did not use this word without design. All "things"are placed under Christ, Eph 1:22; Mat 28:18, and the design of God is to restore harmony in the universe. Sin has produced disorder not not only in "mind,"but in "matter."The world is disarranged. The effects of transgression are seen everywhere; and the object of the plan of redemption is to put things on their pristine footing, and restore them as they were at first. Everything is, therefore, put under the Lord Jesus, and all things are to be brought under his control, so as to constitute one vast harmonious empire. The amount of the declaration here is, that there is hereafter to be one kingdom, in which there shall be no jar or alienation; that the now separated kingdoms of heaven and earth shall be united under one head, and that henceforward all shall be harmony and love. The things which are to be united in Christ, are those which are "in heaven and which are on earth."Nothing is said of "hell."Of course this passage cannot teach the doctrine of universal salvation, since there is one world which is not to have a part in this ultimate union.

In Christ - By means of Christ, or under him, as the great head and king. He is to be the great agent in effecting this, and he is to preside over this united kingdom. In accordance with this view the heavenly inhabitants, the angels as well as the redeemed, are uniformly represented as uniting in the same worship, and as acknowledging the Redeemer as their common head and king; Rev 5:9-12.

Both which are in heaven - Margin, as in Greek, "in the heavens."Many different opinions have been formed of the meaning of this expression. Some suppose it to mean the saints in heaven, who died before the coming of the Saviour; and some that it refers to the Jews, designated as "the heavenly people,"in contradistinction from the Gentiles, as having nothing divine and heavenly in them, and as being of the "earth."The more simple and obvious interpretation is, however, without doubt, the correct one, and this is to suppose that it refers to the holy inhabitants of other worlds. The object of the plan of salvation is to produce a harmony between them and the redeemed on earth, or to produce out of all, one great and united kingdom. In doing this, it is not necessary to suppose that any change is to be produced in the inhabitants of heaven. All the change is to occur among those on earth, and the object is to make out of all, one harmonious and glorious empire.

And which are on earth - The redeemed on earth. The object is to bring them into harmony with the inhabitants of heaven. This is the great object proposed by the plan of salvation. It is to found one glorious and eternal kingdom, that shall comprehend all holy beings on earth and all in heaven. There is now discord and disunion. Man is separated from God, and from all holy beings. Between him and every holy being there is by nature discord and alienation. Unrenewed man has no sympathy with the feelings and work of the angels; no love for their employment; no desire to be associated with them. Nothing can be more unlike than the customs, feelings, laws, and habits which prevail on earth, from those which prevail in heaven. But the object of the plan of salvation is to restore harmony to those alienated communities, and produce eternal concord and love. Hence, learn:

(1) The greatness and glory of the plan of salvation. It is no trifling undertaking to "reconcile worlds,"and of such discordant materials to found one great and glorious and eternal empire.

\caps1 (2) t\caps0 he reason of the interest which angels feel in the plan of redemption; 1Pe 1:12. They are deeply concerned in the redemption of those who, with them, are to constitute that great kingdom which is to be eternal. Without envy at the happiness of others; without any feeling that the accession of others will diminish "their"felicity or glory, they wait to hail the coming of others, and rejoice to receive even one who comes to be united to their number.

\caps1 (3) t\caps0 his plan was worthy of the efforts of the Son of God. To restore harmony in heaven and earth; to prevent the evils of alienation and discord; to rear one immense and glorious kingdom, was an object worthy the incarnation of the Son of God.

\caps1 (4) t\caps0 he glory of the Redeemer. He is to be exalted as the Head of this united and ever-glorious kingdom, and all the redeemed on earth and the angelic hosts shall acknowledge him as their common Sovereign and Head.

\caps1 (5) t\caps0 his is the greatest and most important enterprise on earth. It should engage every heart, and enlist the powers of every soul. It should be the earnest desire of all to swell the numbers of those who shall constitute this united and ever-glorious kingdom, and to bring as many as possible of the human race into union with the holy inhabitants of he other world.

Poole: Eph 1:10

Some copies join the last clause of the former verse with this, leaving out the relative which, and concluding the sentence at good pleasure, and then read: He purposed in himself, that in the dispensation, & c.; but most read it as our translators have rendered it, only some understand an explicative particle, to wit, in the beginning of this verse, to wit, that in the dispensation, &c.; but either way the scope of the words is the same, viz. to give the sum of that mystery of God’ s will, mentioned before.

In the dispensation; in that administration or distribution of the good things of God’ s house; which he had determined should be in the fulness of time. It is a metaphor taken from a steward, who distributes and dispenseth according to his master’ s order to those that are in the house, Luk 12:42 . The church is the house of God, God himself the Master of the family, Christ the Steward that governs the house; those spiritual blessings, mentioned Eph 1:3 , are the good things he gives out. These treasures of God’ s grace had been opened but to a few, and dispensed sparingly under the Old Testament, the more full communication of them being reserved till the fulness of times, when they were to be dispensed by Christ.

The fulness of times the time appointed of the Father for the appearance of Christ in the flesh, (according to former promises), the promulgation of the gospel, and thereby the gathering together in one all things in Christ. It is spoken in opposition to the times and ages before Christ’ s coming, which God would have run out till the set time came which he had pitched upon, and believers expected: see Gal 4:2,4 .

Gather together in one to recapitulate; either to sum up as men do several lesser numbers in one total sum, which is the foot of the account, but called by the Greeks the head of it, and set at the top; or as orators do the several parts of their speeches in fewer words; thus all former prophecies, promises, types, and shadows centred, and were fulfilled, and as it were summed up, in Christ: or rather, to unite unto, and gather together again under, one head things before divided and scattered.

All things all intellectual beings, or all persons, as Gal 3:22 .

In Christ as their Head, under which they might be united to God, and to each other.

Which are in heaven either saints departed, who have already obtained salvation by Christ, or rather the holy angels, that still keep their first station.

Which are on earth the elect of God among men here upon earth in their several generations. The meaning of the whole seems to be, that whereas the order and harmony of God’ s principal workmanship, intellectual creatures, angels and men, had been disturbed and broken by the entering of sin into the world; all mankind, and many of the angels, having apostatized from him, and the remnant of them being in their own nature labile and mutable; God would, in his appointed time, give Christ (the Heir of all things) the honour of being the repairer of this breach, by gathering together again the disjointed members of his creation in and under Christ as their Head and Governor, confirming the good angels in their good estate, and recovering his elect among men from their apostate condition. Though it be true, that not only believers under the Old Testament were saved, but the elect angels confirmed before Christ’ s coming, yet both the one and the other was with a respect to Christ as their Head, and the foundation of their union with God; and out of whom, as the one, being lost, could not have been restored, so the fall of the other could not have been prevented, nor their happiness secured.

Haydock: Eph 1:10

In the dispensation of the fulness of times. It may perhaps be translated, at the appointed fulness of time, which is generally expounded to signify at the time decreed from eternity. ---

To establish (or restore) all things in Christ. [3] The Greek is to recapitulate, or, as the Protestant translation, to gather together all things in Christ; which St. Jerome expounds, by a fulfilling at once in Christ all the ancient figures and prophecies of the former law. (Witham)

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[BIBLIOGRAPHY]

Instaurare, Greek: anakephalaiosasthai, recapitulare. See St. Jerome, p. 330.

Gill: Eph 1:10

That in the dispensation of the fulness of times,.... Or "according to the dispensation", &c. as the Alexandrian copy reads; the fulness of time appointed by God, and fixed in the prophets; after many times and seasons were elapsed, from the creation of the world; at the most suitable and convenient time, when a new economy or dispensation began, within which all this was to be effected, hereafter mentioned:

he might gather together in one all things in Christ; this supposes, that all things were once united together in one; angels and men were united to God by the ties of creation, and were under the same law of nature, and there were peace and friendship between them; and this union was in Christ, as the beginning of the creation of God, in whom all things consist: and it supposes a disunion and scattering of them; as of men from God, and from good angels, which was done by sin; and of Jews and Gentiles from one another; and of one man from another, everyone turning to his own way; and then a gathering of them together again: the word here used signifies to restore, renew, and reduce to a former state; and so the Vulgate Latin and Syriac versions render it; and according to this sense, it may seem to have respect to the times of the restitution of all things, the restoration and renovation of the universe; when there will be new heavens and a new earth, and new inhabitants in them: the word is also used to recapitulate, or sum up the heads of a discourse; and according to this sense, it may intend the meeting together, and summing up of all things in Christ, that had been before; as of all the promises and blessings of the covenant; of all the prophecies and promises of the Old Testament; of all the types and shadows, and sacrifices of the former dispensation; yea, all the sins of Old Testament saints, and all the curses of the law, met on him: the word is likewise used for the collection of numbers into one sum total; and Christ is the sum total of elect angels and men; or the whole number of them is in him; God has chosen a certain number of persons unto salvation; these he has put into the hands of Christ, who has a particular and personal knowledge of them; and the exact number of them will be gathered and given by him: once more, it signifies to reduce, or bring under one head; and Christ is an head of eminence and of influence, both to angels and men: and there is a collection of these together in one, in Christ; by virtue of redemption by Christ, and grace from him, there is an entire friendship between elect angels and elect men; they are social worshippers now, and shall share in the same happiness of the vision of God and of Christ hereafter: hence it follows,

both which are in heaven, and which are on earth, even

in him; by things in heaven are not meant the souls of saints in heaven; though it is true that the souls of departed saints are in heaven; and that the saints in heaven and on earth were gathered together in Christ, and represented by him, when he hung upon the cross; and that they all make up one body, of which Christ is the head; and that they will be all collected together one day; and that their souls which are in heaven, and their bodies which are in the earth, will come together and be reunited, and dwell with Christ for ever; but rather the angels are meant, whose origin is heaven; where they have their residence, and from whence they never fell; and whose employment is in heaven, and of an heavenly nature: and by things on earth, are not intended every creature on earth, animate and inanimate; nor all men, but all elect men, whether Jews or Gentiles, and some of all sorts, ranks, and degrees; whose origin is of the earth, and who are the inhabitants of it: all these angels in heaven, and elect men on earth, are brought together under one head, even in him, in Christ Jesus, and by him; and none but he was able to do it, and none so fit, who is the Creator of all, and is above all; and was typified by Jacob's ladder, which reached heaven and earth, and joined them together, and on which the angels of God ascended and descended.

Commentary -- Verse Notes / Footnotes

NET Notes: Eph 1:10

¹ tn The precise meaning of the infinitive ἀνακεφαλαιώσασθαι (anakefalaiwsasqai) in v. 10 is difficult to determine since it was used relatively infrequently in Greek literature and only twice in the NT (here and Rom 13:9). While there have been several suggestions, three deserve mention: (1) “To sum up.” In Rom 13:9, using the same term, the author there says that the law may be “summarized in one command, to love your neighbor as yourself.” The idea then in Eph 1:10 would be that all things in heaven and on earth can be summed up and made sense out of in relation to Christ. (2) “To renew.” If this is the nuance of the verb then all things in heaven and earth, after their plunge into sin and ruin, are renewed by the coming of Christ and his redemption. (3) “To head up.” In this translation the idea is that Christ, in the fullness of the times, has been exalted so as to be appointed as the ruler (i.e., “head”) over all things in heaven and earth (including the church). That this is perhaps the best understanding of the verb is evidenced by the repeated theme of Christ’s exaltation and reign in Ephesians and by the connection to the κεφαλή- (kefalh-) language of 1:22 (cf. Schlier, TDNT 3:682; L&N 63.8; M. Barth, Ephesians [AB 34], 1:89-92; contra A. T. Lincoln, Ephesians [WBC], 32-33).

² tn Grk “the heavens.”

³ sn And the things on earth. Verse 10 ends with “in him.” The redundancy keeps the focus on Christ at the expense of good Greek style. Verse 11 repeats the reference with a relative pronoun (“in whom”) – again, at the expense of good Greek style. Although the syntax is awkward, the theology is rich. This is not the first time that a NT writer was so overcome with awe for his Lord that he seems to have lost control of his pen. Indeed, it happened frequently enough that some have labeled their christologically motivated solecisms an “apostolic disease.”

Geneva Bible: Eph 1:10

^{( 14 )} That in the dispensation of the fulness of times he might ^{( n )} gather together in one all things in Christ, both which are in heaven, and which are on earth; [even] in him:

^{( 14 )} The Father exhibited and gave Christ, who is the head of all the elect to the world, at that time which was convenient according as he most wisely disposed all times from everlasting. And Christ is he in whom all the elect from the beginning of the world (otherwise wandering and separated from God) are gathered together. And some of these elect were in heaven, when he came into the earth, that is, those who by faith in him to come, were gathered together. And others being found upon the earth were gathered together by him, and the rest are daily gathered together.

^{( n )} The faithful are said to be gathered together in Christ, because they are joined together with him through faith, and become as it were one man.

Commentary -- Verse Range Notes

TSK Synopsis: Eph 1:1-23

1 After the salutation,

3 and thanksgiving for the Ephesians,

4 he treats of our election,

6 and adoption by grace;

11 which is the true and proper fountain of man's salvation.

13 And because the height of this mystery cannot be easily attained unto,

16 he prays that they may come to the full knowledge and possession thereof in Christ.

MHCC: Eph 1:9-14

Blessings were made known to believers, by the Lord's showing to them the mystery of his sovereign will, and the method of redemption and salvation. But these must have been for ever hidden from us, if God had not made them known by his written word, preached gospel, and Spirit of truth. Christ united the two differing parties, God and man, in his own person, and satisfied for that wrong which caused the separation. He wrought, by his Spirit, those graces of faith and love, whereby we are made one with God, and among ourselves. He dispenses all his blessings, according to his good pleasure. His Divine teaching led whom he pleased to see the glory of those truths, which others were left to blaspheme. What a gracious promise that is, which secures the gift of the Holy Ghost to those who ask him! The sanctifying and comforting influences of the Holy Spirit seal believers as the children of God, and heirs of heaven. These are the first-fruits of holy happiness. For this we were made, and for this we were redeemed; this is the great design of God in all that he has done for us; let all be ascribed unto the praise of his glory.

Matthew Henry: Eph 1:3-14

He begins with thanksgivings and praise, and enlarges with a great deal of fluency and copiousness of affection upon the exceedingly great and precious benefits which we enjoy by Jesus Christ. For the great privileges of our religion are very aptly recounted and enlarged upon in our praises to God.

I. In general he blesses God for spiritual blessings, Eph 1:3, where he styles him the God and Father of our Lord Jesus Christ; for, as Mediator, the Father was his God; as God, and the second person in the blessed Trinity, God was his Father. It bespeaks the mystical union between Christ and believers, that the God and Father of our Lord Jesus Christ is their God and Father, and that in and through him. All blessings come from God as the Father of our Lord Jesus Christ. No good can be expected from a righteous and holy God to sinful creatures, but by his mediation. He hath blessed us with all spiritual blessings. Note, Spiritual blessings are the best blessings with which God blesses us, and for which we are to bless him. He blesses us by bestowing such things upon us as make us really blessed. We cannot thus bless God again; but must do it by praising, and magnifying, and speaking well of him on that account. Those whom God blesses with some he blesses with all spiritual blessings; to whom he gives Christ, he freely gives all these things. It is not so with temporal blessings; some are favoured with health, and not with riches; some with riches, and not with health, etc. But, where God blesses with spiritual blessings, he blesses with all. They are spiritual blessings in heavenly places; that is, say some, in the church, distinguished from the world, and called out of it. Or it may be read, in heavenly things, such as come from heaven, and are designed to prepare men for it, and to secure their reception into it. We should hence learn to mind spiritual and heavenly things as the principal things, spiritual and heavenly blessings as the best blessings, with which we cannot be miserable and without which we cannot but be so. Set not your affections on things on the earth, but on those things which are above. These we are blessed with in Christ; for, as all our services ascend to God through Christ, so all our blessings are conveyed to us in the same way, he being the Mediator between God and us.

II. The particular spiritual blessings with which we are blessed in Christ, and for which we ought to bless God, are (many of them) here enumerated and enlarged upon. 1. Election and predestination, which are the secret springs whence the others flow, Eph 1:4, Eph 1:5, Eph 1:11. Election, or choice, respects that lump or mass of mankind out of which some are chosen, from which they are separated and distinguished. Predestination has respect to the blessings they are designed for; particularly the adoption of children, it being the purpose of God that in due time we should become his adopted children, and so have a right to all the privileges and to the inheritance of children. We have here the date of this act of love: it was before the foundation of the world; not only before God's people had a being, but before the world had a beginning; for they were chosen in the counsel of God from all eternity. It magnifies these blessings to a high degree that they are the products of eternal counsel. The alms which you give to beggars at your doors proceed from a sudden resolve; but the provision which a parent makes for his children is the result of many thoughts, and is put into his last will and testament with a great deal of solemnity. And, as this magnifies divine love, so it secures the blessings to God's elect; for the purpose of God according to election shall stand. He acts in pursuance of his eternal purpose in bestowing spiritual blessings upon his people. He hath blessed us - according as he hath chosen us in him, in Christ the great head of the election, who is emphatically called God's elect, his chosen; and in the chosen Redeemer an eye of favour was cast upon them. Observe here one great end and design of this choice: chosen - that we should be holy; not because he foresaw they would be holy, but because he determined to make them so. All who are chosen to happiness as the end are chosen to holiness as the means. Their sanctification, as well as their salvation, is the result of the counsels of divine love. - And without blame before him - that their holiness might not be merely external and in outward appearance, so as to prevent blame from men, but internal and real, and what God himself, who looketh at the heart, will account such, such holiness as proceeds from love to God and to our fellow-creatures, this charity being the principle of all true holiness. The original word signifies such an innocence as no man can carp at; and therefore some understand it of that perfect holiness which the saints shall attain in the life to come, which will be eminently before God, they being in his immediate presence for ever. Here is also the rule and the fontal cause of God's election: it is according to the good pleasure of his will (Eph 1:5), not for the sake of any thing in them foreseen, but because it was his sovereign will, and a thing highly pleasing to him. It is according to the purpose, the fixed and unalterable will, of him who worketh all things after the counsel of his own will (Eph 1:11), who powerfully accomplishes whatever concerns his elect, as he has wisely and freely fore-ordained and decreed, the last and great end and design of all which is his own glory: To the praise of the glory of his grace (Eph 1:6), that we should be to the praise of his glory (Eph 1:12), that is, that we should live and behave ourselves in such a manner that his rich grace might be magnified, and appear glorious, and worthy of the highest praise. All is of God, and from him, and through him, and therefore all must be to him, and centre in his praise. Note, The glory of God is his own end, and it should be ours in all that we do. This passage has been understood by some in a very different sense, and with a special reference to the conversion of these Ephesians to Christianity. Those who have a mind to see what is said to this purpose may consult Mr. Locke, and other well-known writers, on the place. 2. The next spiritual blessing the apostle takes notice of is acceptance with God through Jesus Christ: Wherein, or by which grace, he hath made us accepted in the beloved, Eph 1:6. Jesus Christ is the beloved of his Father (Mat 3:17), as well as of angels and saints. It is our great privilege to be accepted of God, which implies his love to us and his taking us under his care and into his family. We cannot be thus accepted of God, but in and through Jesus Christ. He loves his people for the sake of the beloved. 3. Remission of sins, and redemption through the blood of Jesus, Eph 1:7. No remission without redemption. It was by reason of sin that we were captivated, and we cannot be released from our captivity but by the remission of our sins. This redemption we have in Christ, and this remission through his blood. The guilt and the stain of sin could be no otherwise removed than by the blood of Jesus. All our spiritual blessings flow down to us in that stream. This great benefit, which comes freely to us, was dearly bought and paid for by our blessed Lord; and yet it is according to the riches of God's grace. Christ's satisfaction and God's rich grace are very consistent in the great affair of man's redemption. God was satisfied by Christ as our substitute and surety; but it was rich grace that would accept of a surety, when he might have executed the severity of the law upon the transgressor, and it was rich grace to provide such a surety as his own Son, and freely to deliver him up, when nothing of that nature could have entered into our thoughts, nor have been any otherwise found out for us. In this instance he has not only manifested riches of grace, but has abounded towards us in all wisdom and prudence (Eph 1:8), wisdom in contriving the dispensation, and prudence in executing the counsel of his will, as he has done. How illustrious have the divine wisdom and prudence rendered themselves, in so happily adjusting the matter between justice and mercy in this grand affair, in securing the honour of God and his law, at the same time that the recovery of sinners and their salvation are ascertained and made sure! 4. Another privilege which the apostle here blesses God for is divine revelation - that God hath made known to us the mystery of his will (Eph 1:9), that is, so much of his good-will to men, which had been concealed for a long time, and is still concealed from so great a part of the world: this we owe to Christ, who, having lain in the bosom of the Father from eternity, came to declare his will to the children of men. According to his good pleasure, his secret counsels concerning man's redemption, which he had purposed, or resolved upon, merely in and from himself, and not for any thing in them. In this revelation, and in his making known unto us the mystery of his will, the wisdom and the prudence of God do abundantly shine forth. It is described (Eph 1:13) as the word of truth, and the gospel of our salvation. Every word of it is true. It contains and instructs us in the most weighty and important truths, and it is confirmed and sealed by the very oath of God, whence we should learn to betake ourselves to it in all our searches after divine truth. It is the gospel of our salvation: it publishes the glad tidings of salvation, and contains the offer of it: it points out the way that leads to it; and the blessed Spirit renders the reading and the ministration of it effectual to the salvation of souls. O, how ought we to prize this glorious gospel and to bless God for it! This is the light shining in a dark place, for which we have reason to be thankful, and to which we should take heed. 5. Union in and with Christ is a great privilege, a spiritual blessing, and the foundation of many others. He gathers together in one all things in Christ, Eph 1:10. All the lines of divine revelation meet in Christ; all religion centres in him. Jews and Gentiles were united to each other by being both united to Christ. Things in heaven and things on earth are gathered together in him; peace made, correspondence settled, between heaven and earth, through him. The innumerable company of angels become one with the church through Christ: this God purposed in himself, and it was his design in that dispensation which was to be accomplished by his sending Christ in the fulness of time, at the exact time that God had prefixed and settled. 6. The eternal inheritance is the great blessing with which we are blessed in Christ: In whom also we have obtained an inheritance, Eph 1:11. Heaven is the inheritance, the happiness of which is a sufficient portion for a soul: it is conveyed in the way of an inheritance, being the gift of a Father to his children. If children, then heirs. All the blessings that we have in hand are but small if compared with the inheritance. What is laid out upon an heir in his minority is nothing to what is reserved for him when he comes to age. Christians are said to have obtained this inheritance, as they have a present right to it, and even actual possession of it, in Christ their head and representative. 7. The seal and earnest of the Spirit are of the number of these blessings. We are said to be sealed with that Holy Spirit of promise, Eph 1:13. The blessed Spirit is holy himself, and he makes us holy. He is called the Spirit of promise, as he is the promised Spirit. By him believers are sealed; that is, separated and set apart for God, and distinguished and marked as belonging to him. The Spirit is the earnest of our inheritance, Eph 1:14. The earnest is part of payment, and it secures the full sum: so is the gift of the Holy Ghost; all his influences and operations, both as a sanctifier and a comforter, are heaven begun, glory in the seed and bud. The Spirit's illumination is an earnest of everlasting light; sanctification is an earnest of perfect holiness; and his comforts are earnests of everlasting joys. He is said to be the earnest, until the redemption of the purchased possession. It may be called here the possession, because this earnest makes it as sure to the heirs as though they were already possessed of it; and it is purchased for them by the blood of Christ. The redemption of it is mentioned because it was mortgaged and forfeited by sin; and Christ restores it to us, and so is said to redeem it, in allusion to the law of redemption. Observe, from all this, what a gracious promise that is which secures the gift of the Holy Ghost to those who ask him.

The apostle mentions the great end and design of God in bestowing all these spiritual privileges, that we should be to the praise of his glory who first trusted in Christ - we to whom the gospel was first preached, and who were first converted to the faith of Christ, and to the placing of our hope and trust in him. Note, Seniority in grace is a preferment: Who were in Christ before me, says the apostle (Rom 16:7); those who have for a longer time experienced the grace of Christ are under more special obligations to glorify God. They should be strong in faith, and more eminently glorify him; but this should be the common end of all. For this we were made, and for this we were redeemed; this is the great design of our Christianity, and of God in all that he has done for us: unto the praise of his glory, Eph 1:14. He intends that his grace and power and other perfection should by this means become conspicuous and illustrious, and that the sons of men should magnify him.

Barclay: Eph 1:9-10

It is now that Paul is really getting to grips with his subject. He says, as the King James Version has it, that God has made known to us "the mystery of his will." The New Testament uses the word mystery in a special sense. It is not something mysterious in the sense that it is hard to understand. It is something which has long been kept secret and has now been revealed, but is still incomprehensible to the person who has not been initiated into its meaning.

Let us take an example. Suppose someone who knew nothing whatever about Christianity was brought into a Communion service. To him it would be a complete mystery; he would not understand in the least what was going on. But to a man who knows the story and the meaning of the Last Supper, the whole service has a meaning which is quite clear. So in the New Testament sense a mystery is something which is hidden to the heathen but clear to the Christian.

What for Paul was the mystery of the will of God? It was that the gospel was open to the Gentiles too. In Jesus God has revealed that his love and care, his grace and mercy, are meant, not only for the Jews, but for all the world.

Now Paul, in one sentence, drops his great thought. Up till now men had been living in a divided world. There was division between the beasts and men. There was division between the Jew and the Gentile, the Greek and the barbarian. All over the world there was strife and tension. Jesus came into the world to wipe out the divisions. That for Paul was the secret of God. It was God's purpose that all the many different strands and all the warring elements in this world should be gathered into one in Jesus Christ.

Here we have another tremendous thought. Paul says that all history has been a working out of this process. He says that through all the ages there has been an arranging and an administering of things that this day of unity should come. The word which Paul uses for this preparation is intensely interesting. It is oikonomia (3622), which literally means household management. The oikonomos (3623) was the steward who saw to it that the family affairs ran smoothly.

It is the Christian conviction that history is the working out of the will of God. That is by no means what every historian or thinker has been able to see. Oscar Wilde in one of his epigrams said: "You give the criminal calendar of Europe to your children under the name of history." G. N. Clark, in his inaugural lecture at Cambridge, said: "There is no secret and no plan in history to be discovered. I do not believe that any future consummation could make sense of all the irrationalities of preceding ages. If it could not explain them, still less could it justify them." In the introduction to A History of Europe, H. A. L. Fisher writes: "One intellectual excitement, however, has been denied to me. Men wiser and more learned than I have discovered in history a plot, a rhythm, a predetermined pattern. These harmonies are concealed from me. I can see only one emergency following another, as wave follows upon wave, only one great fact with respect to which, since it is unique, there can be no generalizations, only one safe rule for the historian: that he should recognize in the development of human destinies the play of the contingent and the unforeseen." Andre Maurois says: "The universe is indifferent. Who created it? Why are we here on this puny mud-heap spinning in infinite space? I have not the slightest idea, and I am quite convinced that no one has the least idea."

It so happens that we are living in an age in which men have lost their faith in any purpose for this world. But it is the faith of the Christian that in this world God's purpose is being worked out; and it is the conviction of Paul that that purpose is that one day all things and all men should be one family in Christ. As Paul sees it, that mystery was not even grasped until Jesus came and now it is the great task of the Church to work out God's purpose of unity, revealed in Jesus Christ.

Constable: Eph 1:3--4:1

II. THE CHRISTIAN'S CALLING 1:3--3:21

". . . the first three chapters are one long prayer, culminating in the great doxology at the end of chapter 3. There is in fact nothing like this in all Paul's letters. This is the language of lyrical prayer, not the language of argument, and controversy, and rebuke."¹⁰

Constable: Eph 1:3--2:11

A. Individual calling 1:3-2:10

Paul began the body of his letter by revealing the spiritual blessings that God has planned for believers in His Son.

Constable: Eph 1:3-14

1. The purpose: glory 1:3-14

In the Greek text verses 3-14 are one sentence. The Holy Spirit carried Paul along in his thinking as he contemplated God's provision so that he moved quickly from one blessing to the next. It is as though he was ecstatically opening a treasure chest, lifting its jewels with his hands, letting them cascade through his fingers, and marvelling briefly at them as they caught his eye.

". . . Ephesians 1:3-14 is one of the longest psalms of the New Testament, and it is a praise psalm in its form."¹¹

Constable: Eph 1:7-12

The sacrifice of the Son 1:7-12

1:7 The "Him" in view is the beloved Son (v. 6).

Redemption (Gr. apolytrosin) means release from slavery (cf. v. 14; 4:30; Luke 21:28; Rom. 3:24; 8:23; 1 Cor. 1:30; Col. 1:14; Heb. 9:15; 11:35). It involves buying back and setting free by paying a ransom price. Jesus Christ has redeemed us from sin (Heb. 9:15), namely set us free from slavery to it. The blood, representative of the life, of the perfect Sacrifice had to flow out of Him for this to happen (Rom. 3:24-25; cf. Heb. 9:22).

New Testament Words for Redemption22
Greek Words	English Meanings	References
agorazo (verb)	To buy, to purchase in the market (or slave market)	1 Cor. 6:20; 7:23; 2 Pet. 2:1; Rev. 5:9; 14:3-4
exagorazo (verb)	To buy out, to purchase out of the market (or slave market)	Gal. 3:13; 4:5; Eph. 5:16; Col. 4:5
lytron (noun)	Ransom, price of release	Matt. 20:28; Mark 10:45
lytroomai (verb)	To ransom, to free by paying a ransom price	Luke 24:21; Titus 2:14; 1 Pet. 1:18
lytrosis (noun)	Act of freeing by paying a ransom price	Luke 1:68; 2:38; Heb. 9:12
apolytrosis (noun)	A buying back, a setting free by paying a ransom price	Luke 21:28; Rom. 3:24; 8:23; 1 Cor. 1:30; Eph. 1:7, 14; 4:30; Col. 1:14; Heb. 9:15; 11:35

The immediate result of our liberation from sin's slavery is that God has forgiven our sins (Gr. paraptoma, false steps, transgressions).

Jesus Christ's death affected our redemption. This was the extent to which God was willing to go for us. God's grace was that great. The gift of Jesus Christ did not exhaust the supply of God's grace, however (cf. Phil. 4:19). Rather that gift is an evidence of the extent of God's favor to us (cf. v. 5).

1:8 God has given abundant grace to us, not just the bare essential amount needed. This reference hints at many other benefits of Christ's death that Paul did not enumerate here.²³

"Wisdom" (Gr. sophia) is what is highest and noblest, and "insight" or "understanding" (Gr. phronesei) is the means by which we perceive it.²⁴ Again we have to decide whether the last part of this verse modifies the first part of verse 8 or the first part of verse 9 (cf. v. 4). As I pointed out above, normally the modifying phrases follow the action words in this passage. Paul's idea therefore seems to have been that God lavished His grace on us in His infinite wisdom knowing how we would respond to it. The wisdom and insight are God's, not ours.

1:9 This verse probably begins a new thought, as the NIV suggests by putting a period at the end of verse 8. The New Testament uses the term "mystery" to refer to a truth previously hidden but now made known by divine revelation (cf. Matt. 13:11; Luke 8:10; Rom. 11:25; 16:25-26; et al.).²⁵ The mystery revealed here is God's purpose to bring everything into submission to Jesus Christ in the future (v. 10). God's "kind intention" (NASB) is His "good pleasure" (NIV, cf. v. 5). "In Him" (NASB) means "in Christ" (NIV).

1:10 The Greek word translated "administration" in the NASB (oikonomia), and not translated in the NIV, means dispensation, arrangement, or administration. The main idea in this word is that of managing or administering the affairs of a household.²⁶ The dispensation in view is the millennial reign of Christ on earth during which everything will be under His rule (1 Cor. 15:27; Col. 1:20). Even though in one sense everything is under Christ's authority now, Jesus Christ will be the head of all things in a more direct way in the messianic kingdom. Everyone and everything will acknowledge and respond to His authority then (cf. Isa. 2:2-4; 11:1-10).

1:11 "In Him" (v. 10) probably begins the thought continued in this verse, as the NIV indicates.

For the first time in this epistle Paul made a distinction among believers. Until now he spoke of all believers, but here he contrasted "we" and "you" (v. 13). The "we" evidently refers to Jewish Christians and the "you" to Gentile believers, as the context suggests (vv. 12-13). Note the presence of "also" in both verses 11 and 13 that provides continuity as well as marking discontinuity.

Some translators who rendered the Greek word eklerothemen "obtained an inheritance" (NASB) introduced the idea of the believer's inheritance. The word really means "chosen" (NIV, lit. appointed or obtained by lot). God has chosen Jewish believers for salvation because He predestined them to have a part in His sovereign plan. Paul would say later that God's plan for the present involves the church, which consists of both Jewish and Gentile believers (2:14-22). However, God chose the Jews first (cf. Acts 3:26; Rom. 1:16).

This verse contains one of the strongest statements in Scripture that God is sovereign (cf. Ps. 115:3; Prov. 16:9, 33; Dan. 4:34-35). God is sovereign over all things. This includes the election of some people to salvation. "Purpose" (Gr. prothesin) refers to the goal God intends to accomplish. "Counsel"(Gr. boule) refers to God's purpose or deliberation. "Will" (Gr. thelema) denotes willingness. The idea contained in this verse is that God chose a plan after deliberating on the wisest course of action to accomplish his purpose.²⁷

How does God carry out His plan? He accomplishes some things directly and exclusively Himself without using other agents. He accomplishes other purposes through the agency of others, secondary causes, which include angels and humans. Unquestionably God is absolutely sovereign (i.e., the ultimate authority over all things). How He carries out His plans--working with secondary causes, giving people freedom to choose, and then justly holding them responsible for their choices--is difficult to explain.²⁸

Personally I believe the solution to this puzzle lies beyond the ability of human beings to understand and explain fully. However, Scripture clearly teaches both divine sovereignty and human responsibility.²⁹

1:12 God chose Jews to be believers for the praise of His glory (cf. v. 6). This verse shows that the Jews are the "we" in view in verse 11. The Jews were the first to put their trust in Jesus Christ (cf. Acts 1:8; 13:46; 28:25; Rom. 1:16; 2:9-10).

The work of the Son in salvation was setting the sinner free from his or her sin and revealing God's plan to head up all things in Christ at the end of the ages. This includes the salvation of Jewish believers.

College: Eph 1:1-23

EPHESIANS 1

I. DOCTRINE:

GOD'S PLAN FOR SALVATION (1:1-3:21)

A. GOD'S BLESSINGS (1:1-23)

1. Salutation (1:1-2)

¹ Paul, an apostle of Christ Jesus by the will of God, To the saints in Ephesus, ^a the faithful ^b in Christ Jesus: ² Grace and peace to you from God our Father and the Lord Jesus Christ.

^a 1 Some early manuscripts do not have in Ephesus. ^b 1 Or believers who are

1:1 Paul, an apostle of Christ Jesus

Using the formula typical of ancient letter writing, and typical of his own epistles as well, Paul identifies himself by name and position. As in Romans and the Pastoral Epistles, he does not name any other associate with himself.

As "an apostle" (ajpovstolo" , apostolos ) of Christ Jesus, Paul had been "sent forth" (ajpostevllw , apostellô ) to carry the message of his master. Paul's repeated use of this title shows his awareness of the official authority of his position and the importance of his epistles. It was, in fact, in carrying out his commission that he brought the gospel to Ephesus and the surrounding province.

"Christ" is from the Greek word for "anointed," and is the equivalent of the Hebrew word "messiah." In the Old Testament reference is made to the anointing of prophets (Isa 61:1), priests (Exod 29:7), and kings (1 Sam 15:1). The long-awaited Messiah or Christ was anointed by the Father as our great Prophet, Priest, and King. By decree of the angel, the human name given to this Anointed One was "Jesus" (Luke 1:31). It is the same as the O.T. name Joshua, and means "Yahweh is salvation."

by the will of God,

As in 1 and 2 Corinthians, Colossians, and 2 Timothy, Paul's apostleship is "by the will of God." While the specific commission came from Jesus, the underlying cause was the Father's will. This pattern, the will of the Father enacted by the work of the Son, is seen throughout Ephesians. While Paul is aware of the importance of his apostleship, he is also keenly conscious of the fact that he did not become an apostle by his own merit.

To the saints in Ephesus,

The "saints" are the "holy ones," the people consecrated to the Lord. They are "holy," as Paul will point out, because God chose them to be that way (1:4) and because Christ has cleansed them (5:26-27). Their further identity, however, poses a problem. The oldest surviving copies of Ephesians do not include the words "in Ephesus." It is probable that Paul intended this epistle for a much larger audience than just the church in Ephesus. He likely did send the epistle first to Ephesus, and from there copies were to be sent throughout the churches of Asia. If the epistle had been intended for Ephesus alone, where Paul had spent three years of ministry, it is surprising that there are no personal greetings and no mention of local problems. Paul seems to have deliberately kept his focus on the more universal aspect of the church.

the faithful in Christ Jesus:

In the manuscripts which leave out the words "in Ephesus," the Greek reads, "to the saints, the ones being also faithful in Christ Jesus." Those who are "faithful" have put their trust and commitment in Christ Jesus as the object of their faith. Paul's audience, then, is not an elite faction of the church, but all Christians.

1:2 Grace and peace to you

F. F. Bruce suggests that the salutation "grace and peace be yours" probably had its origin in the language of public worship and was taken over by Paul and others in their letters. More likely, however, is that the early church learned its forms of speech from the apostles (Acts 2:42). Certainly Paul himself had ample reason to rejoice in the theme of God's grace. Grace is the goodwill, favor, and lovingkindness of God - directed toward people who do not deserve it. Grace means that although we are unworthy, God likes us anyway!

Peace is best defined as "well-being of the soul." As Christians we have this inner peace because we have been saved by grace through faith, not by our own worthiness. Jesus himself is our peace (2:14), having reconciled men to God and to one another through the cross (2:15-17).

It has often been noted that "grace" (cavri" , charis ) is very similar to the usual Greek greeting (caivrein , chairein ). Also, "peace" was the usual Jewish greeting (Hebrew shalom ). Since so much of Paul's ministry involved bringing Jews and Greeks together into one body (3:4-6), it seems somehow appropriate that this Greek-Jew greeting should begin each of his epistles.

from God our Father and the Lord Jesus Christ.

There is strong emphasis in Ephesians on the fatherhood of God. At least once each chapter we are reminded of this important fact. The unity of the church is built upon it. Since there is one Father - only one (Eph 4:6) - all who are his children are automatically brothers and sisters in one family.

It is also the Father who gave Jesus Christ his authority as head (1:22) and Lord (4:5). At least once each chapter there is the reminder that Jesus is Lord. The title "Lord" (kuvrio" , kyrios ) has an interesting background. Originally it was used for the owner of a piece of property. Later it was applied to the master who owned slaves and had the authority to demand their obedience. Then it came to be used as a common title for the gods of the mystery religions. Last of all, shortly before the coming of Jesus, the word "Lord" became the Greek equivalent of the Hebrew name "Jehovah" or "Yahweh" in the Septuagint version of the Scriptures. All the implications of the term apply to Jesus: he is our owner and master; he is God.

2. Present Blessings in Christ (1:3-14)

3Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ. ⁴ For he chose us in him before the creation of the world to be holy and blameless in his sight. In love ⁵ he ^a predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will - ⁶ to the praise of his glorious grace, which he has freely given us in the One he loves. ⁷ In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God's grace ⁸ that he lavished on us with all wisdom and understanding. ⁹ And he ^b made known to us the mystery of his will according to his good pleasure, which he purposed in Christ, ¹⁰ to be put into effect when the times will have reached their fulfillment - to bring all things in heaven and on earth together under one head, even Christ. ¹¹ In him we were also chosen, ^c having been predestined according to the plan of him who works out everything in conformity with the purpose of his will, ¹² in order that we, who were the first to hope in Christ, might be for the praise of his glory. ¹³ And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, ¹⁴ who is a deposit guaranteeing our inheritance until the redemption of those who are God's possession - to the praise of his glory.

^a 4,5 Or sight in love. ⁵ He ^b 8,9 Or us. With all wisdom and understanding, ⁹ he ^c 11 Or were made heirs

1:3 Praise be to the God and Father of our Lord Jesus Christ,

In the original Greek verses 3 to 14 constitute one grand sentence. Characteristic of the more elaborate style of writing in Ephesians, these verses outline seven spiritual blessings which all of God's children share:

1 - We are chosen (v. 4)

2 - We are predestined to be adopted (v. 5)

3 - We are given grace (v. 6)

4 - We are redeemed (v. 7)

5 - We are told the secret of his will (v. 9)

6 - We are made a heritage (v. 11)

7 - We are sealed with the Spirit (vv. 13-14)

"Praise be" (literally "blessed be") echoes a Hebrew liturgical phrase (see 2 Cor 1:3; 1 Pet 1:3) common in Jewish synagogue worship. When we "bless" God we acknowledge his grace, praise his glory, and worship him. We cannot bless him in the sense that he blesses us, but we can admit that his greatness and goodness de- serve all praise and glory. While some scholars have attempted to demonstrate that vv. 3-14 were originally a hymn which Paul borrowed, their evidence is unconvincing.

who has blessed us in the heavenly realms

God's blessings for his children are located "in the heavenly realms" (literally, "in the heavenlies"). The adjective "heavenly" occurs several times in the N.T., but this unique phrase occurs only in Ephesians. The heavenly realms are:

Where our blessings are (1:3).

Where Christ sits at God's right hand (1:20).

Where we now sit with Christ (2:6).

Where rulers and authorities observe God's wisdom (3:10).

Where spiritual forces of evil oppose us (6:12).

The heavenly realms cannot be identified simply as "the church" or as "heaven" itself, for neither will fit every usage. It must refer to a realm that is more real than our mortal earth, which will endure even after the sky "disappears with a roar and the elements are destroyed by fire" (2 Pet 3:10). This realm already exists all around us, and through the church we are participants in this grander drama (2:6). It is "in the heavenly realms" that we are right now wrestling against Satan and his hosts (6:12).

with every spiritual blessing in Christ.

While it is true that material blessings are also from God (Deut 28:1-14; James 1:17), his spiritual blessings are more to be desired. These blessings are "spiritual" because they are received by our spiritual nature. It may be a good index of our own spirituality to consider for which kind of blessings we are more likely to cry out, "Praise the Lord!"

It must not be overlooked that each of the seven blessings is available "in Christ," "in him," or "in the Beloved." Some variation of this phrase occurs eleven times in the first fourteen verses. Similar expressions occur throughout Ephesians, almost twice as many times as the average for Paul's letters. For Paul, to be "in Christ" is to be incorporated into his body, the church.

1:4 For he chose us in him before the creation of the world

God chose us. We were not forced upon him - he wanted us! Neither was this a last-minute concession on his part - he made this choice before the world was even created.

However, this verse is sometimes wrongly understood to mean that God chooses some people to go to heaven and other people to go to hell. Regardless of a person's own choice, it is said, his destiny has already been predetermined. Such a view ignores the fact that throughout the N.T. people are told to repent and are offered salvation - and their destiny depends upon their response. (See Luke 13:5; John 3:16-18; Acts 2:38; 17:30; Rev 22:17.) Similarly, Jesus taught that to be included among the "chosen," people must not only be invited - they must also accept the invitation (Matt 22:1-14).

What did God choose? He chose to receive all those who are "in Christ." Just as we were created "in him" (Col 1:16), so are we chosen "in him." God chose a class of people - the people who accept Christ as Lord and Savior. Many will not accept Christ, but those who do accept him are given the privilege to become sons of God (John 1:12).

to be holy and blameless in his sight.

Even though we were totally unworthy, God received us when we accepted Christ. God's choice for us now is that we should become holy (set apart for him) and blameless (without blemish). God did not accept us because we were good; he accepted us in Christ in order that we might become good.

In love 1:5 he predestined us

God's loving plan of salvation called for all those who accept Christ to be received as sons. God did not predestine which people would accept Christ; he predestined that whoever did accept him would be adopted into the family.

The word "predestine" (proorivzw , proorizô ) means literally "to set out boundaries in advance." God staked out the boundaries for the group he would adopt. By his sovereign decree, all those "in Christ" will be in the group. Whether a person is in God's group, then, depends on what that person has done with Jesus.

By contrast, strict Calvinism teaches that God makes all the choices himself. Every event of life, including our own decision about Jesus, is actually decided by God. Edwin Palmer states his views in this way:

Foreordination means God's sovereign plan, whereby He decides all that is to happen in the entire universe. Nothing in this world happens by chance. God is in back of everything. He decides and causes all things to happen that do happen. He is not sitting on the sidelines wondering and perhaps fearing what is going to happen next. No, He has foreordained everything "after the counsel of his will" (Eph 1:11): the moving of a finger, the beating of a heart, the laughter of a girl, the mistake of a typist - even sin.

to be adopted as his sons through Jesus Christ,

The legal process of adoption was apparently unknown in the Hebrew society, but common in Graeco-Roman law. "A well-to-do but childless adult who wanted an heir would adopt a male, usually at an age other than in infancy and frequently a slave, to be his son." Since adoption was often combined with the making of a will which included the duty to care for the aged "parent," adoption was practiced as a way of providing for one's old age. But what is God's reason for adopting us? The answer: he does it in love, in accordance with his pleasure and will.

in accordance with his pleasure and will -

God wants people to be saved. It is not his will that anyone should perish, but that all should repent and be saved (2 Pet 3:9). When men do repent, God gladly accepts them with a divine attitude of good pleasure (eujdokiva , eudokia ). God is not merely willing to save us - he is delighted to do so!

1:6 to the praise of his glorious grace,

Literally, "to the praise of glory of his grace." But it is not his glory that is in view here; it is his grace. The NIV has correctly interpreted the words "of glory" as a Hebraic qualifying phrase (as in Col 1:11 and 27). Thus, the "glory of his grace" is his loving goodwill, fully manifested in all its excellence. This phrase becomes a joyous refrain, repeated in vv. 6, 12, and 14.

which he has freely given us in the One he loves.

God's grace has been "graciously bestowed" or "freely given" (caritovw , charitoô ). God's grace is given free of charge, but only to those who are in the Beloved. God's love for the Son is so great that he gladly embraces us for Jesus' sake. When Jesus was baptized the Father spoke from heaven, calling him "my beloved Son, in whom I am well pleased" (Matt 3:17). Those who unite themselves with Christ (Rom 6:5) will share in the Father's good pleasure.

1:7 In him we have redemption through his blood,

In Christ - and only in Christ - we have redemption (ajpoluvtrwsi" , apolytrôsis ). In the ancient world to "redeem" was to pay the necessary ransom to set free a prisoner of war, a captive, or a debtor who was sold into slavery. Our self-incurred debt was slavery to sin (Rom 6:16). The rightful consequences were the wrath of God (Eph 5:6) and the death of the sinner (Rom 6:23). The price to rescue us was the blood of Jesus (1 Pet 1:18-19), a concept God began teaching from mankind's beginning (Gen 4:1-5) and codified in the law of Moses (Lev 17:11).

If Jesus' blood was the price for our ransom, to whom was the price paid? Some of the early Fathers held that the ransom was paid to Satan; other writers held that the ransom was paid to God himself. The first view would erroneously give Satan the upper hand over God; the second view would have God paying himself off. It is better to see the price as paid to satisfy divine justice. When God "redeemed" his people from their oppressor in Egypt (Ps 78:42-43), he did not "pay off" the pharaoh or anyone else. He simply did what was necessary to secure the release of his people.

the forgiveness of sins,

Literally, the "dismissing of acts of transgression." God's forgiveness through Christ's blood is not a mere covering up of our sins; it totally erases, removes, and sends them away. The word for "sins" is not the generic word aJmartiva ( hamartia ) (which is used in every other N.T. reference to the forgiveness of sins), but the plural of the specific word paravptwma (paraptôma ). These "sins" are our transgressions, all the times we have deviated from the path of truth and righteousness.

in accordance with the riches of God's grace

While our failures called for the wrath of God, instead we get forgiveness. And lest we think we may exhaust his supply, Paul says it is drawn from the "wealth" of his grace. This is a theme Paul, the former persecutor of God's people, cannot keep from repeating. Notice "wealth of his grace" (2:7), "wealth of his glory" (1:8 and 3:16), and "wealth of his kindness" (Rom 2:4).

1:8 that he lavished on us with all wisdom and understanding.

God spared no expense in providing for his children. His grace was lavished ("poured out overflowingly") upon us. "Where sin abounded, grace was more exceedingly multiplied" (Rom 5:20). Accompanying the generous gift there was even more: wisdom and insight into the secret plan. We can understand God's plan and live in the light of it.

1:9 And he made known to us the mystery of his will

One of the ways God has lavished his grace upon us is by revealing his plan of salvation. For all earlier ages this plan had been kept secret (Eph 3:9), but now it has been revealed. The word "mystery" (musthvrion , mystçrion ) in the Bible does not mean something that is complicated, obscure, and difficult to understand. It means something that was kept secret until God chose to reveal it. No man could have guessed in advance that God would save the world by the death of his Son, but once God announced it, it was plain and marvelously simple.

according to his good pleasure, which he purposed in Christ,

God's "good pleasure" (eujdokiva , eudokia ) is the same word used in v. 5. It was not just God's plan to save the world - it was his pleasure to do so! All this, like each of the other spiritual blessings, is set forth in Christ.

1:10 to be put into effect when the times will have reached their fulfillment

Literally, "a plan for administration in the fullness of the times." The NIV "put into effect" represents a Greek word that depicts the wise governing or administration over a household. This masterplan was to go into effect on God's timetable, the "fullness of time" when Christ would be born into the world (Gal 4:4).

- to bring all things in heaven and on earth together under one head, even Christ.

God's great plan is to make Christ head over all things and to bring all things together in subjection under his feet (1:22). The primary focus of this act is Christ's headship: all things must be reconciled to God through him (Col 1:20). A secondary result of this plan is that men are also reconciled to each other.

Universalists have taken this verse to mean that all men will eventually be saved and all the universe will be in final harmony. However, this ignores the plain warning of Jesus himself that many men will go to destruction (Matt 7:13). Like the other spiritual blessings, this part of God's plan is only for those who are in Christ and submit to his lordship.

1:11 In him we were also chosen,

Translations of this verse differ widely. The word "chosen" (ejklhrwvqhmen , eklçrôthçmen ) means "to be appointed by lot." In the O.T. it has special reference to dividing the land by lot for inheritance (Num 26:55-56). Based on this usage the American Standard Version (1901) has well translated the passage, "in whom also we were made a heritage." The point is that we ourselves are apportioned and designated as the inheritance of God. This understanding of the text fits well with Deut 32:9, which says:

The Lord's portion is his people;

Jacob is the lot of his inheritance.

In Christ we are admitted to the ranks of the chosen people, the special possession of God. We get heaven - and God gets us!

having been predestined

Using the same word as v. 5 (proorivzw , proorizô ), Paul again emphasizes that God has established the boundaries for his chosen people: those who have yielded to Christ as Lord. God did not predetermine who would be in this group, but he did predetermine what he was going to do with that group.

according to the plan of him who works out everything in conformity with the purpose of his will,

God is in control. The flow of human history moves inexorably in the direction God has chosen. The "purpose" (boulhv , boulç ) of his will has been well thought out and masterfully executed. But lest we rush into predestination at this point in the text, let us remember what the all-sovereign God has decreed: that men are given a choice whether or not to come to Jesus. Free will is part of the divine decree.

1:12 in order that we, who were the first to hope in Christ,

God's purpose is for those who put their hope in Jesus Christ. First to put their hope in the promised messiah were the Jews ("we who were the first"). They are set in contrast to the Gentiles of v. 13 ("you also who have heard"). First the Jew, then the Gentile (Rom 1:16), all men are offered the opportunity to become a part of God's designated inheritance.

might be for the praise of his glory.

Our worship - in fact, our very existence - becomes a paean of praise to the splendor of God's grace. (See vv. 6 and 14.)

1:13 And you also were included in Christ

"You also" is a dominant theme of Ephesians. The Gentiles were formerly excluded, but are now part of God's family (2:11-22). They are fellow members of the body (3:6) bound together in the unity of the Spirit (4:3).

when you heard the word of truth, the gospel of your salvation.

When Paul taught daily in the lecture hall of Tyrannus, Luke reports that "all the Jews and Greeks who lived in the province of Asia heard the word of the Lord" (Acts 19:10). The Gentiles were not introduced to God by an accident of birth, but by hearing the good news about Jesus. Paul knows this message to be the "word of truth," the means by which men are saved. It is called the truth "because it reveals man's true condition, proclaims and advocates the only true way of escape, and admonishes saved sinners to show true gratitude in their lives."

Having believed, you were marked in him with a seal,

Those who heard, believed. This was not merely a mental acceptance of a theological proposition. It was putting their trust and commitment in Christ. In response to their decision, God marked them with an official seal. This seal, the presence of the Holy Spirit, proved they belonged to God. To seal (sfragivzw , sphragizô ), as with the brand marking the ownership of cattle and slaves, had nothing to do with preservation.

While the coming of the Holy Spirit is sometimes connected with baptism in Scripture (Acts 2:38-39; 5:32; 1 Cor 12:13), other passages base his coming on our faith. (In addition to this verse, see Acts 19:2; Gal 3:2, 14; Eph 3:17). One must conclude that either half of the above verses are in error, or that baptism and faith are meant to go together.

the promised Holy Spirit,

As Peter reminded his Jewish hearers at Pentecost (Acts 2:17), God had promised a time when he would "pour out his Spirit on all flesh" (both Jew and Gentile). As Peter reminded the Jewish believers at the Jerusalem Conference, the coming of the Spirit on Cornelius was proof that the centurion had been accepted by God. While that event was special and spectacular, all believers have the confirming presence of the Spirit in their lives.

1:14 who is a deposit guaranteeing our inheritance

The "deposit" (ajrrabwvn , arrabôn , "earnest money") which guarantees our inheritance is like the down payment that is made on a real estate transaction. In the early days of trade it was "a commercial word denoting a pledge - some object handed over by a buyer to a seller until the purchase price was paid in full." The arrabôn guarantees that a person is in earnest about his intentions. Often the deposit is a first installment of similar payments to be made in the future. The presence of the Spirit is thus a foretaste of heaven!

Also interesting is the fact that arrabôn is the word in modern Greek for an engagement ring. It is a lovely parallel that the church, the bride of Christ, should now wear the token of his promise. We have this guarantee of heaven, that we shall share in the wedding feast of the Lamb (Rev 19:7-9).

until the redemption of those who are God's possession

Literally, "unto the redemption of the possession." While the RSV has "until we acquire possession of it," the NIV and NASB focus on God redeeming and possessing his people. God's Spirit in our lives is thus God's promise that he will finally claim us for his own and take us home to heaven.

- to the praise of his glory.

How we should praise God for his spiritual blessings! This phrase, now proclaimed for the third time, echoes the words of God in Isaiah 43:20-21,

. . . my people, my chosen,

the people I formed for myself

that they may proclaim my praise.

3. Potential Blessings in Christ (1:15-23)

15For this reason, ever since I heard about your faith in the Lord Jesus and your love for all the saints, ¹⁶ I have not stopped giving thanks for you, remembering you in my prayers. ¹⁷ I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the Spirit ^a of wisdom and revelation, so that you may know him better. ¹⁸ I pray also that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in the saints, ¹⁹ and his incomparably great power for us who believe. That power is like the working of his mighty strength, ²⁰ which he exerted in Christ when he raised him from the dead and seated him at his right hand in the heavenly realms, ²¹ far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come. ²² And God placed all things under his feet and appointed him to be head over everything for the church, ²³ which is his body, the fullness of him who fills everything in every way.

^a 17 Or a spirit

1:15 For this reason,

Because God has blessed his people spiritually and put his own Spirit in them, Paul is moved to write a prayer of thanksgiving and encouragement. The prayer will have numerous digressions of thought, finally reaching its climax at the end of chapter three. Paul resumes the prayer twice with similar words (3:1, 14).

ever since I heard about your faith in the Lord Jesus and your love for all the saints,

There are two reasons Paul says "I heard about your faith" even though he himself had spent three years in Ephesus. First, some years have passed since his stay in Ephesus, and he is rejoicing to hear of their continued faith (cf. Philemon 4-5 and 1 Thess 3:6). Second, this epistle is intended to reach all of Asia Minor and many of these believers are people Paul has never met.

Faith in Jesus and love for the saints seem to be the qualifying marks of a Christian (see also Col 1:4; 1 Thess 1:3; 2 Thess 1:3; Phlm 4). The two necessarily go together. It is impossible to be in a right relationship with the head, while being cut off from all the rest of the body. Love for one another is an identifying characteristic of those who believe and follow Jesus (John 13:35).

1:16 I have not stopped giving thanks for you, remembering you in my prayers.

Paul had left Ephesus for the last time around A.D. 57. As he writes this epistle from Roman imprisonment, five or six years have gone by. Still, he is faithfully lifting up the Ephesian saints in his daily prayers. (See also Rom 1:8; 1 Cor 1:4; Phil 1:3; Col 1:3; 1 Thess 1:2; 2 Thess 1:3; Phlm 4.) This is how Paul lived out his admonition, "Pray without stopping" (1 Thess 5:17).

1:17 I keep asking that the God of our Lord Jesus Christ,

"The God" of our Lord Jesus is the one Jesus came to reveal (John 1:18). He is the one Jesus called, "My God" (Matt 27:46; John 20:17). He is the one to whom both Jesus and Paul addressed their prayers.

the glorious Father,

Literally, "the father of glory," a Hebraic qualifying phrase as in 1:6. The Father stands unchallenged in the magnitude of his glory. That glory is his shining radiance and splendor, his majesty, honor, and power.

may give you the Spirit of wisdom and revelation,

Because the Greek text does not say "the" Spirit, the RSV and NASB have "a spirit," referring to an inner disposition or attitude. This would also be the sense of "spirit" in 4:23, the inner self where renewal takes place. On the other hand, the NIV has good reasons for having "the Spirit." (1) The Spirit is the giver of revelation in 3:5. (2) In the parallel in Col 1:9 the word "spiritual" is about the Spirit and the wisdom he imparts. (3) The "Spirit of sonship" in Rom 8:15 is grammatically similar (having no definite article), and refers to the Holy Spirit.

so that you may know him better.

A Christian must have more than just raw enthusiasm. Unless he is grounded in truth and wisdom, his faith may be as short-lived as the froth whipped up by ocean waves. But the center and focus of his knowledge must be God himself. This knowledge (ejpivgnwsi" , epignôsis ) is the clear perception of who God really is, and an intimate personal relationship with him.

1:18 I pray also that the eyes of your heart may be enlightened

God can sharpen our spiritual eyesight, and that is the goal of Paul's prayer. In particular there are three spiritual realities which we must not overlook. Like the servant of Elisha, we need to have the Lord open our eyes to see the wonderful truth.

in order that you may know the hope to which he has called you,

The word for "know" (oida , oida ) typically refers to the kind of knowledge that is perceived in the mind, even when it cannot be experienced with the senses of sight, hearing, or touch. The specific items which Paul will mention cannot be tested or measured by the skeptic. They must be perceived by those who walk by faith and not by sight (2 Cor 5:7).

The first such thing is the "hope" of our calling. This is the "one hope" (Eph 4:4) shared by all Christians, the upward calling by which God summons us to join him in heaven. Hope is not just the emotion, but also the content and object of what is hoped for. If we could more clearly perceive the glorious destiny awaiting us, we could live more victoriously here below.

the riches of his glorious inheritance in the saints,

The second reality Christians need to see more clearly is that God has a rich inheritance in his people. This is not the inheritance God has for his people; that was the previous reality, heaven. This is what God has in his people, his own inheritance which consists in his people. To say, as in v. 11, that "we get heaven and God gets us" initially causes one to think that God is being short-changed. But if we could really see the church as God sees it, like a beautiful bride (Eph 5:27), we would understand how highly God values his inheritance.

1:19 and his incomparably great power for us who believe.

The third reality which might be otherwise missed by many Christians is God's incomparable power, which is available to work in us. The intensity of Paul's thought is shown in his words, the greatest collection of "power" and "greatness" words found anywhere in the Bible. "Incomparably" (uJperbavllon , hyperballon , found only in Paul in the N.T.) means "going far beyond; exceeding." "Great" (mevgeqo" , megethos ) has a stem recognizable in English as "truly large and great." "Power" (duvnami" , dynamis ) means great force and might, often even used to describe the power of Jesus' miracles. (This same word was well suited to name the explosive invention, dynamite.)

This power was first worked in each of us when God raised us from spiritual death through faith in Christ. It is power "for us who believe." But Paul is praying here that even after we have been raised to life, our eyes may be opened to see what we would otherwise miss: power at work in our service.

That power is like the working of his mighty strength,

This power is a dynamic "working" (ejnergeiva , energeia , "working on the inside"). This word is always used in Scripture of supernatural rather than human power. "Mighty" (kravto" , kratos ) is a term for authoritative power which overcomes whatever stands in the way, and "strength" (ijscuv" , ischys ) is the personal exercise of strength and power. Paul virtually exhausts the resources of the Greek language to describe something of the magnitude of divine might.

1:20 which he exerted in Christ when he raised him from the dead

The greatest demonstration of this dynamic power was the resurrection of Christ. Death had been the one force that men were unable to resist, but its strength yielded to the greater power exerted (ejnergevw , energeô ) by God in Christ.

When Paul finally finishes this prayer at the end of chapter three, he refers again to this incredible divine power. By the "power that is at work (energeô ) within us," God is able to do more than all we ask or imagine - in the church, in all generations (3:20-21).

and seated him at his right hand in the heavenly realms,

God not only raised Jesus from the tomb, but raised him still higher to the throne. To sit "at his right hand" meant to share in the authority which controls all things in heaven and earth. When Christ took his seat with the Father, a prophecy was fulfilled which God had made long ago through David (Ps 110:1):

The Lord says to my Lord:

"Sit at my right hand,

Until I make your enemies a footstool for your feet."

These events, the resurrection and exaltation of Christ, are the core of Christian preaching (Acts 2:22-36; 17:31; Rom 10:9; 1 Cor 15:3; 1 Thess 1:10; 4:14) and the ground of the believer's hope (1 Cor 15:16-19; 1 Pet 1:3-4).

1:21 far above all rule and authority, power and dominion,

The "heavenly realms" (as in v. 3) are the sphere in which both good and evil compete. When Christ took his seat of authority he was exalted not only above all human ranks, but also above all the angel ranks: "rule and authority, power and dominion."

and every title that can be given,

Paul is not interested in identifying specific ranks of rulers and authorities, whether on earth or in heaven. His point is that no matter who they are, on whatever level they exist, Jesus is higher.

not only in the present age but also in the one to come.

Christ's exaltation to the throne is not temporary or partial. Though Satan is called "the god of this age" (2 Cor 4:4) and "the ruler of this world" (John 12:31), Jesus outranks him. "This (present) age" is always viewed negatively in Scripture, because it sits in contrast to heaven, the age to come.

1:22 And God placed all things under his feet

God has "placed under" (uJpotavssw , hypotassô, as in 5:21) or "subjected" all things beneath the feet of Jesus. He stands above them and rules over them. The Son of Man has achieved all that God intended for man (Gen 1:26; Ps 8:6; Heb 2:5-9); the Son of God is enthroned with his Father.

and appointed him to be head over everything for the church,

The figure of the head/body relationship of Christ and the church is found only in Ephesians and its sister epistle, Colossians. What Paul wrote to the Corinthians (1 Cor 12) about parts of the body, for instance, did not include Christ as head. While the human nervous system was not well understood at that time, the "head" was still known to exercise control over the body. Paul is using a bold new image to describe Christ and his church.

The church (ejkklhsiva , ekklçsia ) is named here for the first time in Ephesians. Literally the "called out assembly," the ekklçsia almost always refers to the local congregation in Scripture. Here, however, as in Matt 16:18, the universal church as a worldwide body of all God's children is in view.

1:23 which is his body,

Just as surely as a physical frame of flesh and blood was once the body of Jesus, so the church is now his body. While his physical body never got more than 200 miles from Jerusalem, his body of believers reaches around the world. While his body of flesh was subject to exhaustion and death, his body of believers cannot be stopped. The more the early martyrs were killed, the stronger the body became!

the fullness of him who fills everything in every way.

This puzzling phrase seems to imply a contradiction. How can the One who "fills everything in every way" need to be filled himself? How can the church provide "fullness" to Jesus? The answer lies in the context of the preceding verses. God plans to work through the church. He will empower us and direct us to accomplish his will. The Father has chosen for the Son to function as a head that is dependent on its body. We are the hands and feet of the body of Christ. He chooses to be incomplete without us; we complete his fullness.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Critics Ask: Eph 1:10

EPHESIANS 1:10 —Does this verse teach that all will be saved (universalism)?

(See comments on Col. 1:20 .)   

Introduction / Outline

Robertson: Ephesians (Book Introduction)

The Epistle to the Ephesians

From Rome a.d. 63

By Way of Introduction

There are some problems of a special nature that confront us about the so-called Epistle to the Ephesians.

The Authorship

It is not admitted by all that Paul wrote it, though no other adequate explanation of its origin has ever been given. So far as subject matter and vocabulary and style are concerned, if Colossians is Pauline, there is little or nothing to be said against the Pauline authorship of this Epistle.

Relation to Colossians

As we have seen, the two Epistles were sent at the same time, but clearly Colossians was composed first. Ephesians bears much the same relation to Colossians that Romans does to Galatians, a fuller treatment of the same general theme in a more detached and impersonal manner.

The Destination

The oldest documents (Aleph and B) do not have the words en Ephesōi (in Ephesus) in Eph_1:1 (inserted by a later hand). Origen did not have them in his copy. Marcion calls it the Epistle to the Laodiceans. We have only to put here Col_4:16 " the letter from Laodicea" to find the probable explanation. After writing the stirring Epistle to the Colossians Paul dictated this so-called Epistle to the Ephesians as a general or circular letter for the churches in Asia (Roman province). Perhaps the original copy had no name in Eph_1:1 as seen in Aleph and B and Origen, but only a blank space. Marcion was familiar with the copy in Laodicea. Basil in the fourth century mentions some MSS. with no name in the address. Most MSS. were copies from the one in Ephesus and so it came to be called the Epistle to the Ephesians. The general nature of the letter explains also the absence of names in it, though Paul lived three years in Ephesus.

The Date

The same date must be assigned as for Philemon and Colossians, probably a.d. 63.

The Place of Writing

This would also be the same, that is Rome, though Deissmann and Duncan argue for Ephesus itself as the place of writing. Some scholars even suggest Caesarea.

The Character of the Epistle

The same Gnostic heresy is met as in Colossians, but with this difference. In Colossians the emphasis is on the Dignity of Christ as the Head of the Church, while in Ephesians chief stress is placed upon the Dignity of the Church as the Body of Christ the Head. Paul has written nothing more profound than chapters Ephesians 1-3 of Ephesians. Stalker termed them the profoundest thing ever written. He sounds the depths of truth and reaches the heights. Since Ephesians covers the same ground so largely as Colossians, only the words in Ephesians that differ or are additional will call for discussion.

JFB: Ephesians (Book Introduction)

THE headings (Eph 1:1, and Eph 3:1, show that this Epistle claims to be that of Paul. This claim is confirmed by the testimonies of IRENÆUS, [Against Heresies, 5.2,3; 1.8,5]; CLEMENT OF ALEXANDRIA, [Miscellanies, 4, P. 65, and The Instructor, 1.8]; ORIGEN, [Against Celsus, 4,211]. It is quoted by VALENTINUS, A.D. 120, namely, Eph 3:14-18, as we know from HIPPOLYTUS [The Refutation of All Heresies, p. 193]. POLYCARP [Epistle to the Philippians, 12], testifies to its canonicity. So TERTULLIAN [Against Marcion, 5,17]. IGNATIUS [Epistle to the Ephesians, 12], which alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians in his Epistle.

Two theories, besides the ordinary one, have been held on the question, to whom the Epistle is addressed. GROTIUS, after the heretic Marcion, maintains that it was addressed to the Church at Laodicea, and that it is the Epistle to which Paul refers in Col 4:16. But the Epistle to the Colossians was probably written before that to the Ephesians, as appears from the parallel passages in Ephesians bearing marks of being expanded from those in Colossians; and Marcion seems to have drawn his notion, as to our Epistle, from Paul's allusion (Col 4:16) to an Epistle addressed by him to the Laodiceans. ORIGEN and CLEMENT OF ALEXANDRIA, and even TERTULLIAN, who refers to Marcion, give no sanction to his notion. No single manuscript contains the heading, "to the saints that are at Laodicea." The very resemblance of the Epistle to the Ephesians, to that to the Colossians, is against the theory; for if the former were really the one addressed to Laodicea (Col 4:16), Paul would not have deemed it necessary that the churches of Colosse and Laodicea should interchange Epistles. The greetings, moreover (Col 4:15), which he sends through the Colossians to the Laodiceans, are quite incompatible with the idea that Paul wrote an Epistle to the Laodiceans at the same time, and by the same bearer, Tychicus (the bearer of our Epistle to the Ephesians, as well as of that to Colosse, Eph 6:21; Col 4:7); for who, under such circumstances, would not send the greetings directly in the letter to the party saluted? The letter to Laodicea was evidently written some time before that to Colosse, Archbishop USHER has advanced the second theory: That it was an encyclical letter headed, as in Manuscript B., "to the saints that are . . . and to the faithful," the name of each Church being inserted in the copy sent to it; and that its being sent to Ephesus first, occasioned its being entitled, as now, the Epistle to the Ephesians. ALFORD makes the following objections to this theory: (1) It is at variance with the spirit of the Epistle, which is clearly addressed to one set of persons throughout, co-existing in one place, and as one body, and under the same circumstances. (2) The improbability that the apostle, who in two of his Epistles (Second Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The still greater improbability that he should have, as on this hypothesis must be assumed, written a circular Epistle to a district, of which Ephesus was the commercial capital, addressed to various churches within that district, yet from its very contents (as by the opponents' hypothesis) not admitting of application to the Church of that metropolis, in which he had spent so long a time, and to which he was so affectionately bound. (4) The inconsistency of this hypothesis with the address of the Epistle, and the universal testimony of the ancient Church. The absence of personal greetings is not an argument for either of the two theories; for similarly there are none in Galatians, Philippians, First and Second Thessalonians, First Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices. Writing, as he does in this Epistle, on the constitution and prospects of Christ's universal Church, he refers the Ephesians, as to personal matters, to the bearer of the Epistle, Tychicus (Eph 6:21-22). As to the omission of "which are at Ephesus" (Eph 1:1), in Manuscript B., so "in Rome" (Rom 1:7) is omitted in some old manuscripts: it was probably done by churches among whom it was read, in order to generalize the reference of its contents, and especially where the subject of the Epistle is catholic. The words are found in the margin of Manuscript B, from a first hand; and are found in all the oldest manuscripts and versions.

Paul's first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Act 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (Act 18:24-26), and Aquila and Priscilla (Act 18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus "three years" (Act 19:10, the "two years" in which verse are only part of the time, and Act 20:31); so that the founding and rearing of this Church occupied an unusually large portion of the apostle's time and care; whence his language in this Epistle shows a warmth of feeling, and a free outpouring of thought, and a union in spiritual privileges and hope between him and them (Eph 1:3, &c.), such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian Church to meet him at Miletus, where he delivered his remarkable farewell charge (Acts 20:18-35).

This Epistle was addressed to the Ephesians during the early part of his imprisonment at Rome, immediately after that to the Colossians, to which it bears a close resemblance in many passages, the apostle having in his mind generally the same great truths in writing both. It is an undesigned proof of genuineness that the two Epistles, written about the same date, and under the same circumstances, bear a closer mutual resemblance than those written at distant dates and on different occasions. Compare Eph 1:7 with Col 1:14; Eph 1:10 with Col 1:20; Eph 3:2 with Col 1:25; Eph 5:19 with Col 3:16; Eph 6:22 with Col 4:8; Eph 1:19; Eph 2:5 with Col 2:12-13; Eph 4:2-4 with Col 3:12-15; Eph 4:16 with Col 2:19; Eph 4:32 with Col 3:13; Eph 4:22-24 with Col 3:9-10; Eph 5:6-8 with Col 3:6-8; Eph 5:15-16 with Col 4:5; Eph 6:19-20 with Col 4:3-4; Eph 5:22-33; Eph 6:1-9 with Col 3:18; Eph 4:24-25 with Col 3:9; Eph 5:20-22 with Col 3:17-18. Tychicus and Onesimus were being sent to Colosse, the former bearing the two Epistles to the two churches respectively, the latter furnished with a letter of recommendation to Philemon, his former master, residing at Colosse. The date was probably about four years after his parting with the Ephesian elders at Miletus (Acts 20:6-38), about A.D. 62, before his imprisonment had become of the more severe kind, which appears in his Epistle to the Philippians. From Eph 6:19-20 it is plain he had at the time, though a prisoner, some degree of freedom in preaching, which accords with Act 28:23, Act 28:30-31, where he is represented as receiving at his lodgings all inquirers. His imprisonment began in February A.D. 61 and lasted "two whole years" (Act 28:30) at least, and perhaps longer.

The Church of Ephesus was made up of converts partly from the Jews and partly from the Gentiles (Act 19:8-10). Accordingly, the Epistle so addresses a Church constituted (Eph 2:14-22). Ephesus was famed for its idol temple of Artemis or Diana, which, after its having been burnt down by Herostratus on the night that Alexander the Great was born (355 B.C.), was rebuilt at enormous cost and was one of the wonders of the world. Hence, perhaps, have arisen his images in this Epistle drawn from a beautiful temple: the Church being in true inner beauty that which the temple of the idol tried to realize in outward show (Eph 2:19-22). The Epistle (Eph 4:17; Eph 5:1-13) implies the profligacy for which the Ephesian heathen were notorious. Many of the same expressions occur in the Epistle as in Paul's address to the Ephesian elders. Compare Eph 1:6-7; Eph 2:7, as to "grace," with Act 20:24, Act 20:32 : this may well be called "the Epistle of the grace of God" [ALFORD]. Also, as to his "bonds," Eph 3:1, and Eph 4:1 with Act 20:22-23. Also Eph 1:11, as to "the counsel of God," with Act 20:27. Also Eph 1:14, as to "the redemption of the purchased possession," with Act 20:28. Also Eph 1:14, Eph 1:18; Eph 2:20; Eph 5:5, as to "building up" the "inheritance," with Act 20:32.

The object of the Epistle is "to set forth the ground, the course, and the aim and end of THE CHURCH OF THE FAITHFUL IN CHRIST. He speaks to the Ephesians as a type or sample of the Church universal" [ALFORD]. Hence, "the Church" throughout the Epistle is spoken of in the singular, not in the plural, "churches." The Church's foundation, its course, and its end, are his theme alike in the larger and smaller divisions of the whole Epistle. "Everywhere the foundation of the Church is in the will of the Father; the course of the Church is by the satisfaction of the Son; the end of the Church is the life in the Holy Spirit" [ALFORD]. Compare respectively Eph 1:11; Eph 2:5; Eph 3:16. This having been laid down as a matter of doctrine (this part closing with a sublime doxology, Eph 3:14-21), is then made the ground of practical exhortations. In these latter also (from Eph 4:1, onward), the same threefold division prevails, for the Church is represented as founded on the counsel of "God the Father, who is above all, through all, and in all," reared by the "one Lord," Jesus Christ, through the "one Spirit" (Eph 4:4-6, &c.), who give their respective graces to the several members. These last are therefore to exercise all these graces in the several relations of life, as husbands, wives, servants, children, &c. The conclusion is that we must put on "the whole armor of God" (Eph 6:13).

The sublimity of the STYLE and LANGUAGE corresponds to the sublimity of the subjects and exceeds almost that of any part of his Epistles. It is appropriate that those to whom he so wrote were Christians long grounded in the faith. The very sublimity is the cause of the difficulty of the style, and of the presence of peculiar expressions occurring, not found elsewhere.

JFB: Ephesians (Outline)

• INSCRIPTION: ORIGIN OF THE CHURCH IN THE FATHER'S ETERNAL COUNSEL, AND THE SON'S BLOODSHEDDING: THE SEALING OF IT BY THE SPIRIT. THANKSGIVING AND PRAYER THAT THEY MAY FULLY KNOW GOD'S GRACIOUS POWER IN CHRIST TOWARDS THE SAINTS. (Eph. 1:1-23)
• GOD'S LOVE AND GRACE IN QUICKENING US, ONCE DEAD, THROUGH CHRIST. HIS PURPOSE IN DOING SO: EXHORTATION BASED ON OUR PRIVILEGES AS BUILT TOGETHER, AN HOLY TEMPLE, IN CHRIST, THROUGH THE SPIRIT. (Eph. 2:1-22)
• HIS APOSTOLIC OFFICE TO MAKE KNOWN THE MYSTERY OF CHRIST REVEALED BY THE SPIRIT: PRAYER THAT BY THE SAME SPIRIT THEY MAY COMPREHEND THE VAST LOVE OF CHRIST: DOXOLOGY ENDING THIS DIVISION OF THE EPISTLE. (Eph. 3:1-21)
• EXHORTATIONS TO CHRISTIAN DUTIES RESTING ON OUR CHRISTIAN PRIVILEGES, AS UNITED IN ONE BODY, THOUGH VARYING IN THE GRACES GIVEN TO THE SEVERAL MEMBERS, THAT WE MAY COME UNTO A PERFECT MAN IN CHRIST. (Eph. 4:1-32) Translate, according to the Greek order, "I beseech you, therefore (seeing that such is your calling of grace, the first through third chapters) I the prisoner in the Lord (that is, imprisoned in the Lord's cause)." What the world counted ignominy, he counts the highest honor, and he glories in his bonds for Christ, more than a king in his diadem [THEODORET]. His bonds, too, are an argument which should enforce his exhortation.
• EXHORTATIONS TO LOVE: AND AGAINST CARNAL LUSTS AND COMMUNICATIONS. CIRCUMSPECTION IN WALK: REDEEMING THE TIME: BEING FILLED WITH THE SPIRIT: SINGING TO THE LORD WITH THANKFULNESS: THE WIFE'S DUTY TO THE HUSBAND RESTS ON THAT OF THE CHURCH TO CHRIST. (Eph. 5:1-33)
• MUTUAL DUTIES OF PARENTS AND CHILDREN: MASTERS AND SERVANTS: OUR LIFE A WARFARE: THE SPIRITUAL ARMOUR NEEDED AGAINST SPIRITUAL FOES. CONCLUSION. (Eph. 6:1-24)

TSK: Ephesians 1 (Chapter Introduction)

Overview

Eph 1:1, After the salutation, Eph 1:3, and thanksgiving for the Ephesians, Eph 1:4, he treats of our election, Eph 1:6, and adoption by grace; Eph 1:11, which is the true and proper fountain of man’s salvation; Eph 1:13, And because the height of this mystery cannot be easily attained unto, Eph 1:16. he prays that they may come to the full knowledge and possession thereof in Christ.

Poole: Ephesians 1 (Chapter Introduction)

CHAPTER 1

Ephesus was the most considerable city of the lesser Asia; famous, first for sin, witchcraft, Act 19:19 , idolatry (especially the worship of Diana, Act 19:24 ), and persecution, 1Co 15:32 1Co 16:9 ; then for piety, having received the gospel by Paul’ s preaching, Act 18:1-28 , and showed great zeal, Act 19:17,18 , &c.; Rev 2:2,3 ; but, lastly, it was noted for coolness and declining, Rev 2:4 , leaving her first love. The apostle seems to have foreseen this as like to come to pass among them by means of false teachers, grievous wolves that would not spare the flock, Act 20:29 , and some that would arise from among themselves speaking perverse things, Act 20:30 . Hereupon he not only admonished the elders of the church to look to themselves and all the flock, Act 20:28 ; but afterward, when a prisoner at Rome, out of his care of these Ephesians, and concern for them, he writes this Epistle to them, to confirm and settle them in the faith they had received, and persuade them to a holy conversation, as best suited to a holy gospel. In the Epistle there are two principal parts:

1. Doctrinal, in the first three chapters, where he lays down and commends to them the doctrine of the grace of God in election, redemption, vocation, justification, adoption, Gal 1:1-23 , illustrating it by the deplorable condition in which before their conversion they had been, Ga 2 , and assuring them of the truth of their call, by asserting, against all objectors and cavillers, his apostleship with respect to them Gentiles, and his commission from God to preach among them the unsearchable riches of Christ, Gal 3:1-21 .

2. Practical; in which he exhorts them to walk worthy of their calling in the diligent practice of Christian duties, whether more general, and which concern all believers, or special, such as belong to them in their several relations, especially economical, Eph 5:1-33 and Eph 6:1-24 .

MHCC: Ephesians (Book Introduction)

This epistle was written when St. Paul was a prisoner at Rome. The design appears to be to strengthen the Ephesians in the faith of Christ, and to give exalted views of the love of God, and of the dignity and excellence of Christ, fortifying their minds against the scandal of the cross. He shows that they were saved by grace, and that however wretched they once were, they now had equal privileges with the Jews. He encourages them to persevere in their Christian calling, and urges them to walk in a manner becoming their profession, faithfully discharging the general and common duties of religion, and the special duties of particular relations.

MHCC: Ephesians 1 (Chapter Introduction)

(Eph 1:1-8) A salutation, and an account of saving blessings, as prepared in God's eternal election, as purchased by Christ's blood.

(Eph 1:9-14) And as conveyed in effectual calling: this is applied to the believing Jews, and to the believing Gentiles.

(Eph 1:15-23) The apostle thanks God for their faith and love, and prays for the continuance of their knowledge and hope, with respect to the heavenly inheritance, and to God's powerful working in them.

Matthew Henry: Ephesians (Book Introduction)

An Exposition, with Practical Observations, of The Epistle of St. Paul to the Ephesians

Some think that this epistle to the Ephesians was a circular letter sent to several churches, and that the copy directed to the Ephesians happened to be taken into the canon, and so it came to bear that particular inscription. And they have been induced the rather to think this because it is the only one of all Paul's epistles that has nothing in it peculiarly adapted to the state or case of that particular church; but it has much of common concernment to all Christians, and especially to all who, having been Gentiles in times past, were converted to Christianity. But then it may be observed, on the other hand, that the epistle is expressly inscribed (Eph 1:1) to the saints which are at Ephesus; and in the close of it he tells them that he had sent Tychicus unto them, whom, in 2Ti 4:12, he says he had sent to Ephesus. It is an epistle that bears date out of a prison: and some have observed that what this apostle wrote when he was a prisoner had the greatest relish and savour in it of the things of God. When his tribulations did abound, his consolations and experiences did much more abound, whence we may observe that the afflictive exercises of God's people, and particularly of his ministers, often tend to the advantage of others as well as to their own. The apostle's design is to settle and establish the Ephesians in the truth, and further to acquaint them with the mystery of the gospel, in order to it. In the former part he represents the great privilege of the Ephesians, who, having been in time past idolatrous heathens, were now converted to Christianity and received into covenant with God, which he illustrates from a view of their deplorable state before their conversion, ch. 1-3. In the latter part (which we have in the Eph 4:1, Eph 5:1, and Eph 6:1 chapters) he instructs them in the principal duties of religion, both personal and relative, and exhorts and quickens them to the faithful discharge of them. Zanchy observes that we have here an epitome of the whole Christian doctrine, and of almost all the chief heads of divinity.

Matthew Henry: Ephesians 1 (Chapter Introduction)

In this chapter we have, I. The introduction to the whole epistle, which is much the same as in others (Eph 1:1, Eph 1:2). II. The apostle's thanksgivings and praises to God for his inestimable blessings bestowed on the believing Ephesians (Eph 1:3-14). III. His earnest prayers to God in their behalf (Eph 1:15-23). This great apostle was wont to abound in prayers and in thanksgivings to almighty God, which he generally so disposes and orders that at the same time they carry with them and convey the great and important doctrines of the Christian religion, and the most weighty instructions to all those who seriously peruse them.

Barclay: Ephesians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227.) It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col 2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end.) In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me" (compare Col_4:18 ; 2Th_3:17 ).

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTER TO THE EPHESIANS

The Supreme Letter

By common consent the Letter to the Ephesians ranks very high in the devotional and theological literature of the Christian Church. It has been called "The Queen of the Epistles"--and rightly so. Many would hold that it is indeed the highest reach of New Testament thought. When John Knox was very near his end, the book that was most often read to him was John CalvinSermons on the Letter to the Ephesians. Coleridge said of Ephesians that it was "the divinest composition of man." He went on: "It embraces first, those doctrines peculiar to Christianity, and, then, those precepts common with it in natural religion." Ephesians clearly has a place all its own in the Pauline correspondence.

And yet there are certain very real problems connected with it. These problems are not the product of the minds of over-critical scholars, but are plain for all to see. When, however, these problems are solved, Ephesians becomes a greater letter than ever and shines with an even more radiant light.

The Circumstances Of The Writing Of Ephesians

Before we turn to the doubtful things, let us set down the certainties. First, Ephesians was clearly written when Paul was in prison. He calls himself "a prisoner for Christ" (Eph_3:1 ); it is as "a prisoner for the Lord" that he beseeches them (Eph_4:1 ); he is "an ambassador in chains" (Eph_6:20 ). It was in prison, and very near to the end, that Paul wrote Ephesians.

Second, Ephesians has clearly a close connection with Colossians. It would seem that Tychicus was the bearer of both these letters. In Colossians Paul says that Tychicus will tell them all about his affairs (Col_4:7 ); and in Ephesians he says that Tychicus will give them all information (Eph_6:21 ). Further, there is a close resemblance between the substance of the two letters, so close that more than 55 verses in the two letters are verbatim the same. Either, as Coleridge held, Colossians is what might be called "the overflow" of Ephesians, or Ephesians is a greater version of Colossians. We shall in the end come to see that it is this resemblance which gives us the clue to the unique place of Ephesians among the letters of Paul.

The Problem

So, then, it is certain that Ephesians was written when Paul was in prison for the faith and that it has in some way the closest possible connection with Colossians. The problem emerges when we begin to examine the question of to whom Ephesians was written.

In the ancient days letters were written on rolls of papyrus. When finished, they were tied with thread, and, if they were specially private or important, the knots in the thread were then sealed. But it was seldom that any address was written on them, for the very simple reason that, for the ordinary individual, there was no postal system. There was a government post, but it was available only for official and imperial correspondence and not for the ordinary person. Letters in those days were delivered by hand and therefore no address was necessary. So the titles of the New Testament letters are not part of the original letters at all. They were inserted afterwards when the letters were collected and published for all the Church to read.

When we study Ephesians closely, we find it in the last degree unlikely that it was written to the church at Ephesus. There are internal reasons for arriving at that conclusion.

(a) The letter was written to Gentiles. The recipients were "Gentiles in the flesh, called the uncircumcision by what is called the circumcision, separated from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of promise" (Eph_2:11 ). Paul urges them "no longer to live as the Gentiles do" (Eph_4:17 ). The fact that they were Gentiles did not of itself mean that the letter could not have been written to Ephesus; but it is a fact to note.

(b) Ephesians is the most impersonal letter Paul ever wrote. It is entirely without personal greetings and without the intimate personal messages of which the other letters are so full. That is doubly surprising when we remember that Paul spent longer in Ephesus than in any other city, no less than three years (Act_20:31 ). Further, there is no more intimate and affectionate passage in the whole New Testament than Act_20:17-35 where we have Paulfarewell talk to the elders of Ephesus, before he left Miletus on his last journey. It is very difficult to believe in face of all this that Paul would have sent a letter to Ephesus which was so impersonal.

(c) The indication of the letter is that Paul and the recipients did not know each other personally and that their knowledge of each other came by hearsay. In Eph_1:15 Paul writes: "Because I have heard of your faith in the Lord Jesus." The loyalty of the people to whom he was writing was something which had come to him by information and not by experience. In Eph_3:2 he writes to them: "Assuming that you have heard of the stewardship of Godgrace that was given to me for you." That is to say: "If you have heard that God gave me the special task and office of being the apostle to Gentiles such as you." The Churchknowledge of Paul as the apostle to the Gentiles was something of which they have heard, but not something which they knew by personal contact with him. So, then, within itself the letter bears signs that it does not fit the close and personal relationship which Paul had with the Church at Ephesus.

These facts might be explained; but there is one external fact which settles the matter. In Eph_1:1 none of the great early manuscripts of the Greek New Testament contain the words in Ephesus. They all read: "Paul...to the saints who are also faithful in Christ Jesus." And we know, from the way in which they comment on it, that that was the form in which the early Greek fathers knew the text.

Was Paul The Author?

Some scholars have gone on to find still another difficulty in Ephesians. They have doubted whether Paul was the author of the letter at all. On what grounds do they base their doubts?

They say that the vocabulary, is different from the vocabulary of Paul; and it is true that there are some seventy words in Ephesians which are not found in any other letter written by Paul. That need not trouble us, for the fact is that in Ephesians Paul was saying things which he had never said before. He was travelling a road of thought along which he had not before travelled; and naturally he needed new words to express new thoughts. It would be ridiculous to demand that a man with a mind like Paulshould never add to his vocabulary and should always express himself in the same way.

They say that the style is not the style of Paul. It is true-- we can see it even in the English, let alone in the Greek--that the style of Ephesians is different from that of the other letters. The other letters are all written to meet a definite situation. But, as A. H. McNeile has said, Ephesians is "a theological tract, or rather a religious mediation." Even the use of language is different. Moffatt puts it this way--generally speaking, Paullanguage pours out like a torrent; but in Ephesians we have "a slow, bright stream, flowing steadily along, which brims its high banks." The length of the sentences in Ephesians is astonishing. In the Greek Eph_1:3-14 ; Eph_1:15-23 ; Eph_2:1-9 ; Eph_3:1-7 are each one long, meandering sentence. McNeile very beautifully and rightly calls Ephesians "a poem in prose." All this is very unlike Paulnormal style.

What is to be said to this? There is first the general fact that no great writer always writes in the same style. Shakespeare can produce the very different styles of Hamlet, A Midsummer NightDream, The Taming of the Shrew, and the Sonnets. Any great stylist--and Paul was a great stylist--writes in a style to fit his aim and his circumstances at the time of writing. It is bad criticism to say that Paul did not write Ephesians simply because he has evolved a new vocabulary and a new style.

But there is more. Let us remember how Paul wrote most of his letters. He wrote them in the midst of a busy ministry, when, for the most part, he was on the road. He wrote them to meet a demanding problem which had to be dealt with at the moment. That is to say, in most of his letters Paul was writing against time. Now let us remember that Paul, if he wrote Ephesians, wrote it when he was in prison. That is to say, he had all the time in the world to write it. Is it any wonder that the style of Ephesians; is not the style of the earlier letters?

Moreover, this difference in style, this meditative, poetical quality is most apparent in Eph 1-3, and they are one long prayer, culminating in a great doxology. There is in fact nothing like this in all Paulletters. This is the language of lyrical prayer, not the language of argument or controversy or rebuke.

The differences are far from proving that Ephesians is not by Paul.

The Thought Of The Epistle

Certain scholars wish to go on to say that the thought of Ephesians is beyond the thought of any of the other letters of Paul. Let us see what that thought is. We have seen that Ephesians is intimately connected with Colossians whose central thought is the all-sufficiency, of Jesus Christ. In Jesus Christ were hidden all the treasures of wisdom and knowledge (Col_2:3 ); all the fulness of God dwelt in him (Col_1:19 ); in him the whole fulness of deity dwells bodily (Col_2:9 ); he alone is necessary and sufficient for mansalvation (Col_1:14 ). The whole thought of Colossians is based on the complete sufficiency of Jesus Christ.

The thought of Ephesians is a development of that conception. It is summarized in two verses of the first chapter, in which Paul speaks of God as, "having made known to us in all wisdom and insight the mystery of his will, according to his purpose which he set forth in Christ as a plan for the fulness of time, to unite all things in him, things in heaven and things on earth." (Eph_1:9-10 ).

The key thought of Ephesians is the gathering together of all things in Jesus Christ. In nature as it is without Christ there is nothing but disunity and disharmony; it is "red in tooth and claw." Mandominion has broken the social union which should exist between man and the beasts; man is divided from man; class from class; nation from nation; ideology from ideology; Gentile from Jew. What is true of the world of outer nature is true of human nature. In every man there is a tension; every man is a walking civil war, torn between the desire for good and the desire for evil; he hates his sins and loves them at one and the same time. According to both Greek and Jewish thought in the time of Paul, this disharmony extends even to the heavenly places. A cosmic battle is raging between the powers of evil and the powers of good; between God and the demons. Worst of all there is disharmony between God and man. Man, who was meant to be in fellowship with God, is estranged from him.

So, then, in this world without Christ, there is nothing but disunity. That disunity is not Godpurpose but it can become a unity only when all things are united in Christ. As E. F. Scott has it: "The innumerable broken strands were to be brought together in Christ, knotted again into one, as they had been in the beginning." The central thought of Ephesians is the realization of the disunity in the universe and the conviction that it can become unity only when everything is united in Christ.

The Origin Of PaulThought

How did Paul arrive at this great conception of the unity of all things in Jesus Christ? Most likely he came to it in two ways. It is surely the inevitable outcome of his conviction, stated so vividly in Colossians, that Christ is all-sufficient. But it may well be that there was something else which moved Paulmind in this direction. He was a Roman citizen and proud of it. In his journeys Paul had seen a great deal of the Roman Empire, and now he was in Rome, the imperial city. In the Roman Empire a new unity had come to the world. The pax Romana, the Roman peace, was a very real thing. Kingdoms and states and countries, which had struggled and warred with each other, were gathered into a new unity in the Empire which was Rome. It may well be that in his imprisonment Paul saw with new eyes how all this unity centred in Rome; and it may well have seemed to him a symbol of how all things must centre in Christ, if a disunited nature and world and humanity were ever to be gathered into a unity. Surely, so far from being a conception that was beyond his thinking, all Paulthinking and experience would lead him precisely to that.

The Function Of The Church

It is in Eph 1-3 that Paul deals with this conception of the unity in Christ. In the second three chapters he has much to say of the place of the Church in Godplan to bring about that unity. It is here that Paul strikes out one of his greatest phrases. The Church is the Body of Christ. The Church is to be hands to do Christwork, feet to run upon his errands, a mouth to speak for him. So, then, we have a double thesis in Ephesians. First, Christ is Godinstrument of reconciliation. Second, the Church is Christinstrument of reconciliation. The Church must bring Christ to the world; and it is within the Church that all the middle walls of separation must be broken down. It is through the Church that the unity of all the discordant elements must be achieved. As E. F. Scott has it: "The Church stands for that purpose of world-wide reconciliation for which Christ appeared, and in all their intercourse with one another Christians must seek to realize this formative idea of the Church."

Who But Paul?

This is the thought of Ephesians. As we have seen, there are some who, thinking of the vocabulary and the style and the thought of this letter, cannot believe that Paul wrote it. E. J. Goodspeed, the American scholar, has put forward an interesting--but unconvincing--theory. The probability is that it was in Ephesus about the year A.D. 90 that the letters of Paul were first collected and sent out to the Church at large. It is Goodspeedtheory that the man responsible for that collection, some disciple of Paul, wrote Ephesians as a kind of introduction to the whole collection. Surely that theory breaks down on one salient fact. Any imitation is inferior to the original. But so far from being inferior Ephesians might well be said to be the greatest of all the Pauline letters. If Paul did not write it himself, we have to postulate as its writer someone who was possibly greater than Paul. E. F. Scott very relevantly demands: "Can we believe that in the Church of Paulday there was an unknown teacher of this supreme excellence? The natural assumption is surely that an epistle so like the work of Paul at his best was written by no other man than by Paul himself." No man ever had a greater vision of Christ than this which sees in Christ the one centre in whom all the disunities of life are gathered into one. No man ever had a greater vision of the Church than this which sees in the Church Godinstrument in that world-wide reconciliation. And we may well believe that no man other than Paul could rise to a vision like that.

The Destination Of Ephesians

We must now return to the problem which earlier we left unsolved. If Ephesians was not written to Ephesus--to what church was it written?

The oldest suggestion is that it was written to Laodicea. In Col_4:16 Paul writes: "And when this letter has been read among you, have it read also in the church of the Laodiceans; and see that you read also the letter from Laodicea." That sentence makes certain that a letter had gone from Paul to the church at Laodicea. We possess no such letter amongst Paulletters as they stand. Marcion was one of the first people to make a collection of Paulletters, just about the middle of the second century, and he actually calls Ephesians the Letter to the Laodiceans. So from very early times there must have been a feeling in the Church that Ephesians was actually sent in the first instance to Laodicea.

If we accept that interesting and attractive suggestion, we still have to explain how the letter lost its individual address to Laodicea and came to be connected with Ephesus. There could be two explanations.

It may be that, when Paul died, the church at Ephesus knew that the church at Laodicea possessed a wonderful letter from Paul; and wrote to Laodicea asking for a copy. A copy may have been made and sent off, omitting only the words in Laodicea in the first verse, and leaving a blank as the earliest manuscripts have a blank there. Almost thirty years later the letters of Paul were collected for general publication. Now Laodicea was in a district which was notorious for earthquakes, and it may well have been that all its archives were destroyed; and that, therefore, when the collection was made, the only copy of the Letter to the Laodiceans was that which survived in Ephesus. That letter may then have come to be known as the Letter to the Ephesians, because it was in Ephesus that the only extant copy survived.

The second suggested explanation was propounded by Harnack, the great German scholar. In the later days the church in Laodicea sadly fell from grace. In the Revelation there is a letter to Laodicea which makes sad reading (Rev_3:14-22 ). In that letter the church of Laodicea is unsparingly condemned by the Risen Christ, so much so that he says to her in that vivid phrase: "I will spew you out of my mouth" (Rev_3:16 ). Now in the ancient world there was a custom called damnatio memoriae, the condemnation of a manmemory. A man might have rendered many a signal service to the state, for which his name might occur in books, in the state annals, in inscriptions and on memorials. But if such a man ended in some base act, some utter wreck of honour, his memory was condemned. His name was erased from all books, obliterated from all inscriptions, chiselled out of all memorials. Harnack thinks it possible that the church of Laodicea underwent a damnatio memoriae so that her very name was obliterated from the Christian records. If that were so, then the copies of the Letter to Laodicea would have no address at all; and when the collection was made at Ephesus, the name of Ephesus might well have become attached to it.

The Circular Letter

Both these suggestions are possible but still another suggestion is far more likely. We believe that Ephesians was not in fact written to any one church, but was a circular letter to all PaulAsian churches. Let us look again at Col_4:16 . He writes: "And when this letter has been read among you, have it read also in the church at Laodicea; and see that you read also the letter from Laodicea." Paul does not say that the Colossians must read the epistle to Laodicea; they must read the epistle from Laodicea. It is as if Paul said: "There is a letter circulating; at the present moment it has reached Laodicea; when it is sent on to you from Laodicea be sure to read it." That sounds very like as if there was a letter circulating among the Asian churches,. and we believe that letter was Ephesians.

The Quintessence Of Paul

If this be so, Ephesians is Paulsupreme letter. We have seen that Ephesians and Colossians are very close to each other. We believe that what happened was that Paul wrote Colossians to deal with a definite situation, an outbreak of heresy. In so doing he stumbled on his great expression of the all-sufficiency of Christ. He said to himself: "This is something that I must get across to all men." So he took the matter he had used in Colossians, removed all the local and temporary and controversial aspects, and wrote a new letter to tell all men of the all-sufficient Christ. Ephesians, as we see it, is the one letter Paul sent to all the eastern churches to tell them that the destined unity of all men and of all things could never be found except in Christ, and to tell them of the supreme task of the Church that of being Christinstrument in the universal reconciliation of man to man and of man to God. That is why Ephesians is the Queen of the Epistles.

Study Method

In Ephesians Paulargument is very closely woven together. It often proceeds in long complicated sentences which are difficult to unravel. If we are really to grasp his meaning, there are passages where it will be better to read the letter, first in fairly long sections and then break down these sections into shorter passages for detailed study.

FURTHER READING

Ephesians

T. K. Abbott, Ephesians and Colossians (ICC; G)

J. Armitage Robinson, St. PaulEpistle to the Ephesians (MmC; G)

E. F. Scott, The Epistles to Colossians, Philemon and Ephesians (MC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

NCB; New Century Bible

E: English Text

G: Greek Text

Barclay: Ephesians 1 (Chapter Introduction)

The Purpose Of God (Eph_1:1-14)

1:1-14 This is a letter from Paul, an apostle of Jesus Christ, through the will of God, to God's consecrated people who live in Ephesus and who are faithful in Jesus Christ. Grace be to you and peace from God our Father and from the Lord Jesus Christ. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with all the spiritual blessings which are only to be found in heaven, even as he chose us in him before the foundation of the world, that we might be holy and blameless before him. He determined in his love before time began to adopt us to himself through Jesus Christ, in the good purpose of his will, so that all might praise the glory of the generous gift which he freely gave us in the Beloved. For it is in him that we have a deliverance which cost his life; in him we have received the forgiveness of sins, which only the wealth of his grace could give, a grace which he gave us in abundant supply, and which conferred on us all wisdom and all sound sense. This happened because he made known to us the once hidden, but now revealed, secret of his will, for so it was his good pleasure to do. This secret was a purpose which he formed in his own mind before time began, so that the periods of time should be controlled and administered until they reached their full development, a development in which all things, in heaven and upon earth, are gathered into one in Jesus Christ. It was in Christ, in whom our portion in this scheme was also assigned to us, that it was determined, by the decision of him who controls everything according to the purpose of his will, that we, who were the first to set our hopes upon the coming of the Anointed One of God, should become the means whereby his glory should be praised. And it was in Christ that it was determined that you, too, should become the means whereby God's glory is praised, after you had heard the word which brings the truth, the good news of your salvation that good news, in which, after you had come to believe, you were sealed with the Holy Spirit, who had been promised to you, the Spirit who is the foretaste and guarantee of all that one day we will inherit, until we enter into that complete redemption which brings complete possession.

Greetings To God's People (Eph_1:1-2)

The Chosen Of God (Eph_1:3-4)

The Plan Of God (Eph_1:5-6)

The Gifts Of God (Eph_1:7-8)

The Goal Of History (Eph_1:9-10)

Jew And Gentile (Eph_1:11-14)

The Marks Of The Church (Eph_1:15-23)

Paul's Prayer For The Church (Eph_1:15-23 Continued)

The Body Of Christ (Eph_1:15-23 Continued)

Constable: Ephesians (Book Introduction)

Introduction

Historical background

Almost all Christians believed in the Pauline authorship of Ephesians until the nineteenth century when destructive biblical criticism gained influence (cf. 1:1; 3:1). The critics built a case against Pauline authorship from linguistic and stylistic features, literary comparisons chiefly with Colossians, historical evidence, and doctrinal peculiarities.

"When all the objections are carefully considered it will be seen that the weight of evidence is inadequate to overthrow the overwhelming external attestation to Pauline authorship, and the Epistle's own claims."¹

Most conservative New Testament scholars hold to the tradition that Paul wrote Ephesians along with Colossians, Philemon, and Philippians, the other "Prison Epistles," during his first Roman imprisonment, 60-62 A.D. (3:1; 4:1; 6:20; cf. Acts 28:16-31). During this time Paul was under house arrest. He lived in his own rented quarters under guard by Roman soldiers. He could have visitors and could minister without hindrance as far as his confinement permitted (Acts 28:16, 30-31). He was not chained in a prison cell at this time as he was during his second Roman imprisonment when he wrote 2 Timothy (cf. 2 Tim. 1:16). For some interpreters, the reference to Paul having recently sent Tychicus to Ephesus in 2 Timothy 4:12 seems to put the composition of Ephesians in the second imprisonment (cf. Eph. 6:21-22). However the similarities between Ephesians and Colossians have led most scholars to conclude that Paul wrote these two letters at the same time. The evidence for his having written Colossians and Philemon during the first imprisonment is strong.

Paul knew Ephesus and the church in that city well. He had ministered in Asia Minor, the Roman province of which Ephesus was the capitol, with Ephesus as his headquarters for about three years, 53-56 A.D. (Acts 19:1-20:1). It appears that he sent this epistle to the Ephesian church so the Christians there would subsequently circulate it among the other churches.² Three other New Testament books went first to Ephesus: 1 and 2 Timothy, and Revelation (cf. Rev. 2:1). Tychicus evidently delivered this epistle to the Ephesian church (Eph. 6:21-22).

Purpose

Paul's frequent references to the church as a mystery, previously unknown but now revealed, identify the apostle's main purpose in writing as having been the exposition of the mystery of the church (1:9; 3:3-4, 9; 5:32; 6:19). His emphasis on the church as Christ's body in which both Jewish and Gentile believers are one suggests that Paul wrote to promote unity in the Ephesian church and in the universal church. The emphasis on the importance of love is also strong. More than one-sixth of Paul's references to love in his 13 epistles occur in Ephesians. This also shows that he wanted to promote Christian unity in the church.

Message³

The Book of Ephesians enables us to view God's creation from an alpine altitude. When we study this book, it is as though we have climbed a high mountain peak because the book gives us that kind of perspective on what God has created. Recall the opening scenes in The Sound of Music movie where Maria Von Trapp is standing in a high meadow looking over the valleys and mountains beyond. Yet the creation Ephesians opens up to our vision is not the physical creation but the church and its position and importance in the panorama of God's program. The church is the subject of Ephesians.

One of the features of this book that distinguishes it from other Pauline epistles is its universal character. Ephesians deals with matters of perspective that are important to all churches of all ages. Ephesians is not like 1 Corinthians that concerns itself with the situation of one local congregation primarily. It is more like Romans that deals with the great revelations that transcend local church polity.

Ephesians is an exposition of one of the most important statements Jesus ever uttered during His earthly ministry. That statement is in Matthew 16:18: "I will build my church, and the gates of Hades shall not overpower it." Other epistles similarly expound other teachings that Jesus gave while He walked this earth. For example, the Epistle of James is really an exposition of Jesus' Sermon on the Mount. John's first epistle is an exposition of Jesus' Upper Room Discourse. Likewise Ephesians explains Jesus' teaching concerning the church. All the New Testament epistles deal with the church, of course. However, Ephesians lifts us above all the other revelation on this subject and puts the church in perspective in the plan of God. Paul developed both the building of the church and the conflict of the church, suggested in Jesus' statement, here.

Paul introduced the central teaching of Ephesians in its first verse. We read, "To the saints . . . in Christ Jesus." This phrase indicates the composition of the church. It alerts us to what will follow in the epistle. The phrase "the saints" reflects the diversity and differences that exist in the church. Paul had much to say in this letter about God's individual blessing of believers (e.g., 1:3-2:10). However the phrase "in Christ Jesus" emphasizes the unification of these individuals in one united church. Paul also had much to say about the corporate calling of believers in this letter (e.g., 2:11-3:19). The church is one organism that God has created from individual believers in this age whom God has united in a vital relationship with Jesus Christ. The figure of the human body with its diverse members controlled by one head (2:14-16) is the perfect illustration of the church.

As we examine the central teaching in Ephesians we can see that it falls into two parts. First, there is revelation concerning the eternal character of the church. Second, there is teaching about the temporal conduct of the church.

Consider first the revelation concerning the eternal character of the church. Ephesians tells us three things about the character of the church.

First, it reveals its conception. The church was in the plan of God from eternity past. It was not something God devised the day Jesus Christ died because the Jews had rejected their Messiah. Some dispensational expositors have referred to the church as a parenthetical part of God's eternal plan. That does not mean the church was an after-thought by God. The church is just as much a part of God's plan for human history as the nation of Israel. God did not reveal it in the Old Testament. It is a mystery, a New Testament revelation not revealed previously. Nevertheless it was always part of God's plan. This is important for us to realize because when we see that God brought the church into existence it is easier to believe that Satan will never destroy the church.

The second thing Ephesians reveals about the eternal character of the church is its construction. Whereas God viewed the church in the past as part of His eternal plan, He is constructing it in the present by His eternal power. In Ephesians there is much emphasis on power, the tremendous power of God. Paul prayed that his readers would grow in their understanding of the eternal power of God, the power that raised Jesus from the grave (1:18-19). Paul used four different Greek words for power in 1:19. This is the same power that has raised the Christian up and seated him or her with Christ in the heavenly realms now (2:4-6). Moreover it is the same power available to you and to me as we engage our spiritual enemy who is trying to tear down the church (6:10-11). Too often the church fails because Christians think it cannot succeed. We fail to appreciate the eternal divine power presently available to build the church and to defeat its foes.

The third thing we learn from this epistle about the character of the church is its consummation. This too involves an eternal perspective. Ephesians reveals that the church will serve the purpose of God throughout eternity future (2:4-7; 3:8-10). The church will demonstrate the richness of God's grace to all beings forever (2:7). It will also demonstrate the richness of God's wisdom to all beings forever (3:10).

In summary, Ephesians reveals the important place the church has in God's eternal plan for history. In the past He conceived of it as part of His eternal plan. In the present He is constructing it with His eternal power. In the future He will bring it to consummation in fulfillment of His eternal purpose.

Whereas the revelation of the church's eternal character constitutes a major portion of this epistle Paul also taught much about the temporal conduct of the church. The church's eternal character has major implications for its temporal conduct (4:1). We can organize this part of the revelation under three headings as well.

The first implication of the character of the church that I want to point out that Paul stressed relates to its construction. Since the church is what it is, the unified body of Christ, it is very important that Christians preserve this unity (4:1-3). Note that this is not a unity among professing Christians that we must achieve. It is a unity among genuine Christians that we must preserve. We must be very careful to avoid causing divisions in the body of Christ. One of the seven things Solomon wrote that the Lord hates is someone who spreads strife among his brothers (Prov. 6:19).

A second implication of the character of the church relates to its confession. The church, Paul urged, must make a confession or give testimony to God. This is the will of God (5:15-17). We do this by sanctifying all of life to God, setting it apart to Him for His honor and glory. Consequently Paul talked about the basic relationships of life--husbands and wives, parents and children, employers and employees. Our faith must have an impact on these relationships. The church makes its confession before the world not primarily by formulating creeds of belief but by demonstrating sanctification in conduct.

Third, another implication of the character of the church that Paul explained relates to its conflict with the forces opposed to God's purposes. We must arm ourselves, stay alert, and take a stand against these spiritual forces (6:10-11).

To summarize, the church must maintain unity as it grows. It must sanctify every relationship as it makes its confession to the world. It must also stand firm against its spiritual enemies as it conflicts with Satan's forces. You see how these points clarify Matthew 16:18: "I will build my church, and the gates of Hades shall not overpower it." The church cooperates with God as He builds it in three ways. It must remain united itself. Second, it must present a message of purity and holiness to the world by its sanctified relationships. Third, it must fight God's enemies after putting on the whole armor of God.

Attempting to summarize the teaching of Ephesians into a short message statement I would phrase it this way. Ephesians reveals that the church is part of God's eternal plan, and it grows as a result of God's power working through believers' lives, overcoming their spiritual enemies.

We come next to the abiding appeal that this letter contains. I said Paul summarized the central revelation of Ephesians in 1:1, "the saints . . . in Christ Jesus." Similarly he summarized the timeless exhortation of this letter in 4:1, "Walk . . . worthy of the calling with which you have been called."

First, we are to walk in view of God's eternal plan. That is, we should live now with God's purposes throughout eternity clearly in view. God chose us before the creation of the world so He could conform us to the image of His Son (1:4; Rom. 8:29). We are to "grow up . . . into Him . . . even Christ" (4:15). The measure in which we are living in holiness and in love is the measure in which we are conforming to God's eternal plan. Paul did not tell us to be holy because decency demands it, or because God may discipline us if we don't. We are to live thinking about God's eternal plan and remembering that God had our individual lives in His mind from eternity past.

We can walk according to God's plan only by appropriating His almighty power. God is able to enable us to walk in this plan by His power. "Now to Him who is able to do exceeding . . ." (3:20-21). We have the power to walk worthily. However, we must allow God's Spirit to control us if we want to walk in harmony with God's will (5:18).

Third, we are to walk opposing God's unseen enemies as well as in view of God's eternal plan and appropriating God's almighty power. We need to balance the passive "be filled with the Spirit" with the active "stand firm" (6:14). Our enemies are not primarily other people but the unseen demonic personalities behind them. In former years, people scoffed at the idea of demons and malignant spiritual forces. Today there is a more realistic awareness of their existence and powerful influence. We must engage spiritual enemies with spiritual arms: truthfulness, righteous conduct, the gospel, trust in God, the Word of God appropriate to the need, and prayer (6:14-18).

Finally let me make application of the message of this epistle to us.

The measure of the church's power to change the world is the measure of her other-worldliness. Many in our day criticize the church for being uninvolved, or at least not involved enough, with the physical problems of people. Ephesians teaches us that the way to help people the most is by dealing with unseen issues: unity, love, holiness, prayer, and evangelism. We do the church's work much more effectively by praying than by picketing, by protesting, and by politicking. The measure of the church's power to help the world is the measure of her other-worldliness. The church must remember her heavenly calling in the eternal plan of God to realize all God purposes for her.

Conversely the measure of the church's other-worldliness is the measure of her influence in the world. If we really see God's purpose for the church, we can never remain unconcerned about or uninvolved with the physical problems of people. Was our Lord insensitive to suffering, unconcerned about injustice, or lacking in compassion toward the oppressed? Never, and He is the Head into whom we are to grow up.

"The church of God can never help God when she ceases to be other-worldly. When she is other-worldly she helps the world; and cannot avoid doing so."⁴

Constable: Ephesians (Outline)

Outline

I. Salutation 1:1-2

II. The Christian's calling 1:3-3:21

A. Individual calling 1:3-2:10

1. The purpose: glory 1:3-14

2. The means: knowledge 1:15-23

3. The motive: grace 2:1-10

B. Corporate calling 2:11-3:19

1. Present unity 2:11-22

2. Past ignorance 3:1-13

3. Future comprehension 3:14-19

C. Doxology 3:20-21

III. The Christian's conduct 4:1-6:20

A. Spiritual walk 4:1-6:9

1. Walking in unity 4:1-16

2. Walking in holiness 4:17-32

3. Walking in love 5:1-6

4. Walking in light 5:7-14

5. Walking in wisdom 5:15-6:9

B. Spiritual warfare 6:10-20

IV. Conclusion 6:21-24

Constable: Ephesians

Ephesians

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Ephesians (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE EPHESIANS.

INTRODUCTION.

Ephesus was a famous city, the metropolis of Asia Minor, upon the Ægean Sea, now called the Archipelago. In it was the temple of Diana, one of the seven wonders of the world. St. Paul had staid there two years, and preached another year thereabouts. See Acts xx. The chief design of this Epistle was to hinder the Ephesians, and others in the neighbouring cities, from being seduced by false teachers, who were come among them. In the first three chapters he extols the grace of God, in mercifully calling the Gentiles. It was written when St. Paul was a prisoner; (see Chap. iv. 1. and vi. 20.) but whether during his first imprisonment, at Rome, an. 62 [in the year A.D. 62], or in the latter imprisonment, as others judge about an. 65, in uncertain. (Witham) ---Ephesus was the capital of Lesser Asia, and celebrated for the temple of Diana, to which the most part of the people of the East went frequently to worship. But St. Paul having preached the gospel there for two years the first time, and afterwards for about a year, converted many. He wrote his Epistle to them when he was a prisoner at Rome, and sent it by Tychicus. He admonishes them to hold firmly the faith which they had received; and warns them, and also those neighbouring cities, against the sophistry of philosophers and the doctrine of false teachers, who were come among them. The matters of faith contained in this Epistle, are exceedingly sublime, and consequently very difficult to be understood. It was written about twenty-nine years after our Lord's ascension. (Challoner) --- Ephesus was the chief city in Asia Minor, much given to superstitions, and not less to debauchery and libertinism. In it was the famous temple of Diana. St. Paul had preached in this place three years; (Acts xx.) so that all, both Jews and Gentiles, heard the word of the Lord, till he was driven away by Demetrius, the silversmith. At his departure, he left Timothy (1 Timothy i.) to maintain the purity of the gospel, and preserve them from the fables, which St. Paul had warned the Ephesians, would be introduced among them by rapacious wolves, and men talking perversely, to lead disciples after them. The Gentile converts held fast to the doctrines they had received from St. Paul: the Jews were the chief innovators. To the former the apostle writes this Epistle, praising their steadfastness, and instructing them more fully in the hidden mysteries of faith, viz. redemption, justification, call of the Gentiles, predestination, and the glorification of Christ, and his body, the Church. In the fourth, and succeeding chapters, he exhorts them to the practice of morality, and to fulfill their respective duties of parents, children, masters, servants, &c. and finally reminds all the soldiers of Christ, to be armed with spiritual weapons against all the assaults of the devil. St. Jerome observes that this Epistle, especially the first three chapters, are intricate and difficult; probably owing to the sublimity of the subject. The last three contain the most interesting morality. (Estius. passim.) See also Acts xviii. 19. et seq. and xix. 1. et sequ. --- When Cardinal Pole was consulted by what method the obscure passages of St. Paul's Epistles could be best unfolded, he replied: Let the reader begin with the latter part, where the apostle treats of morality, and practise that which is delivered there; and then let him go back to the beginning, where points of doctrine are discussed with great acuteness and subtilty.

====================

Gill: Ephesians (Book Introduction)

INTRODUCTION TO EPHESIANS

The city of Ephesus is, by Pliny ^a, called the other light of Asia; Miletus was one, and Ephesus the other: it was the metropolis of the lesser Asia, and one of the twelve cities of Ionia, and the first and chief of them: it is said to be built by the Amazons ^b: it was famous for the magnificent temple of Diana; and the inhabitants of it were very much given to superstition and idolatry, and even to devilish arts, Act 19:19. It abounded with orators and philosophers, and men of great wisdom and learning ^c; and was formerly a very rich, trading, flourishing city, but now a village, and a poor desolate place; it retains the name of Efeso, though the Turks call it Aia Salik. Hither the Apostle Paul first went after he had been at Corinth, though he then made but a short stay; when he came thither again, he found twelve disciples, and was the instrument of making a great many more: here he continued two or three years and formed a Gospel church, very large and flourishing, to whom he writes this epistle; and which was written by him when he was a prisoner at Rome, as appears by several passages in it, Eph 3:1, and seems to have been written much about the same time as were the epistles to the Philippians, and to the Colossians, and to Philemon. Dr. Hammond thinks it was written about the year 58, and Dr. Lightfoot places it in 59, and the fifth year of Nero. The occasion of it was the foresight the apostle had of false teachers that would spring up in this church, after his death, and spread their pernicious doctrines, and draw away disciples after them, and do great mischief in the church; wherefore the design of this epistle is to establish the saints in the doctrines of the Gospel, that so they might not be carried away with the errors of the wicked: the subject matter of it is most excellent; it treats of the most sublime doctrines of grace, of divine predestination, and eternal election, of redemption by Christ, and of peace and pardon by his blood, of conversion by the power of efficacious grace, and of salvation by the free grace of God, in opposition to works: it also very largely treats of the nature and usefulness of the Gospel ministry, and of gifts qualifying for it, and of the several duties of religion incumbent on Christians; and the method which is used is exceeding apt and beautiful, for the apostle first begins with the doctrines of the Gospel, which he distinctly handles and explains, and then proceeds to enforce the duties belonging to men, both as men and Christians.

Gill: Ephesians 1 (Chapter Introduction)

INTRODUCTION TO EPHESIANS 1

In this chapter are contained the inscription of the epistle, the salutation of the persons to whom it is written, the apostle's thanksgiving for blessings received by him, and them; in which the efficient, moving, procuring, and final causes of salvation are taken notice of, and the several parts and branches of it observed; and the whole is concluded with prayers for the Ephesians; in which mention is made of various things to the comfort of the saints, and to the glory of Christ. The inscription is in Eph 1:1, in which the author of the epistle puts his name, declares his office, and how he came into it; and describes the persons to whom he wrote it, by their religious characters, and the place of their abode. The salutation is in Eph 1:2, which is common to all his epistles: and in Eph 1:3, is the thanksgiving to God, as the God and Father of Christ, for spiritual blessings in Christ in general; and then he proceeds to particulars, and begins with election, which is represented as an act of God the Father, as of particular persons, as done in Christ, and from the foundation of the world, the end of which is perfect holiness and love, Eph 1:4, and which is further illustrated under the name of predestination; the blessing which that is an appointment to, is the adoption of children; the moving cause of it, is the good pleasure of the divine will; the instrumental cause, or means, is Christ Jesus; the end with God is for himself, Eph 1:5, and which, in the next verse, is explained of the glory of his grace; to which grace, acceptance with him in Christ is owing; and which is another spiritual blessing, or a branch of election and predestination, Eph 1:6. To which is added another, and that is redemption; the author of which is Christ; the price, or procuring and meritorious cause of it is his blood; a branch of which is forgiveness of sins; and the whole is according to the plenteous and free grace of God, Eph 1:7, the entire plan and scheme of which is the produce of abundant wisdom and prudence, Eph 1:8, and is no other than the mystery of the will of God revealed in the Gospel, according to his sovereign will and purpose, Eph 1:9, which lay hid within himself until the fulness of times, or the Gospel dispensation, in which Christ being sent, has gathered all together in himself, Eph 1:10, through whom the saints enjoy the inheritance they are adopted to in predestination, which is the effect of an unfrustrable purpose, and a wise counsel and will, Eph 1:11. The end of which is, that those predestinated, redeemed, and adopted ones, should be to the praise and glory of God, Eph 1:12, and who are described as such, who first trusted in Christ upon hearing the Gospel; and after they had believed in him, were sealed by the Holy Spirit, said to be the Spirit of promise, Eph 1:13, and who is also spoken of as the earnest and pledge of the saints' inheritance, and who will continue so until all the people of God are redeemed from the grave in the resurrection morn, which will also issue in the praise and glory of God, Eph 1:14, and now on account of all these blessings of predestination, adoption, redemption, calling, and the sealing of the Spirit; as also, because of their faith in Christ, and love to the saints, these believers were possessed of, the apostle gave thanks, and continued to give thanks to God in his prayers to him, Eph 1:15. The object of his prayers is described as the God of Christ, and Father of glory; the petitions to him are for an increase of knowledge of Christ from the Spirit, as a spirit of wisdom and revelation, Eph 1:17, and that they might have a clearer view of the nature of that glory they were called unto, and were hoping for, Eph 1:18, and observe the wonderful display of the power of God in their conversion and faith; which is illustrated by comparing it with that power which was shown in raising Christ from the dead, Eph 1:20, which leads the apostle to take notice of the exaltation of Christ at the right hand of God in heaven, consequent on his resurrection; where he is advanced above angels and men, and has all things in subjection to him for the good of his church, of which he is the head, and which is his body and fulness, Eph 1:21.

College: Ephesians (Book Introduction)

INTRODUCTION

We are saved by grace through faith! We do not earn our salvation - it is the gift of God. This is the shocking good news of Ephesians. Even though we were dead in sin and fully deserved God's wrath, he saved us and brought us into the body of Christ. It is a glorious privilege to be a part of Christ's body, and it carries with it a glorious responsibility.

We are saved by grace, for good works. God saved us so that he could live in us and work through us. We are filled with his fullness and re-created in his likeness. We are imitators of God. His power works in us, making possible more than we could ever ask or think. We are strong in the Lord and in his mighty power. The message of Ephesians is a message of salvation: God gives it; man lives it.

THE WRITER

From earliest times the church has acknowledged Paul as the author of Ephesians. But while Ephesians has been called "the quintessence of Paulinism," it is now widely denied that Paul wrote the book. Despite the current trend in scholarly criticism, there are good and sufficient reasons for upholding Paul as the author.

Reasons to Support Paul as the Author

1. The letter claims to have been written by Paul (1:1 and 3:1), and has several personal references (1:15-16; 4:1; 6:19-20). Those who deny this claim must assume the burden of proving otherwise.

2. The letter was widely known and accepted in the early church, and no one (not even the heretic Marcion) disputed that Paul was the author.

3. The letter is filled with Pauline features. Is it more likely that an imitator copied Paul's writing style in 90 to 95% of the epistle, or that Paul himself wrote it, diverging from his usual style 5 to 10% of the time?

4. The letter closely parallels Colossians.

5. The practice of writing letters in the name of someone else was not as widely practiced in the early church as some claim.

6. A comparison with the church literature of the period from which a non-Pauline Ephesians is supposed to come (such as 1 Clement) indicates that the letter is far more akin to Paul than to the supposedly contemporary church literature of the late first century.

7. The major themes - justification by faith, grace, atonement by Christ, the place of the Jews and the law - agree with Paul's uncontroverted letters.

8. The nature of the letter accords well with what Paul would have written from prison, as a final summation of what the church is.

Challenges to Pauline Authorship

It must be admitted that many scholars have advanced reasons to reject Paul as the author of Ephesians. Their challenges will be listed and briefly answered:

1. Style and Vocabulary: The sentences are often long and complicated, with heavy use of synonyms and adjectives. Certain words and phrases ("devil," "heavenly realms") are not found in other Pauline letters.

However, it must be seriously questioned whether our collection of Paul's brief letters can establish what his style and vocabulary was. Furthermore, an author must be free to exercise flexibility in his style when he writes to a different audience on a different subject. Finally, "devil" is found in 1 Timothy, 2 Timothy, and Titus (but the critics deny the Pauline authorship of all three of these as well).

2. Literary Dependence: There are so many parallels between Ephesians and other letters, especially Colossians, that Ephesians must have been copied and expanded by an admirer of Paul. Of the 155 verses in Ephesians it is estimated that 73 have verbal parallels in Colossians.

However, the similarities could more easily result because the letters all had the same author. There is good evidence that Ephesians and Colossians were written at the same time, which would account for their frequent parallels. (It should be noted that the "style and vocabulary" argument is that Ephesians is too different, while the "literary dependence" argument is that Ephesians is too much the same.)

3. Historical Considerations: The Jew/Gentile tension has ceased; the "holy apostles" are revered as in retrospect; and the "dividing wall" at the temple in Jerusalem has been torn down. Therefore, the letter must have been written after Paul had already died.

However, the Jew/Gentile tension was not as big a problem in some locations; the apostles were held in reverence from the very beginning (Acts 2:42; 5:12-13); the symbolic "dividing wall" could still stand in the temple when it had already been torn down in the church.

4. Doctrinal Arguments: The "church" is now universal, rather than local; various themes are handled differently in other Pauline letters; the view of marriage differs from 1 Cor 7.

However, these arguments are more apparent than real. From the beginning Jesus saw his church on a universal scale (Matt 16:18) and nothing prevents Paul from using this concept. Certain themes (such as "the mystery," "in Christ," the Trinity) may be expressed in different terms in Ephesians, but it is foolish to force a strict uniformity on Paul or to prohibit him from adding any insights to what he has already written.

In conclusion, it must be said that those who dispute what the church has accepted from the beginning have not proved their case. There is more than sufficient reason to accept the epistle as from Paul's own hand, and to feel his pulse beating in every line.

THE AUDIENCE

The Recipients of the Letter

There are several reasons to question whether Paul addressed this epistle to the Ephesian saints:

1. Several of the earliest manuscripts do not include the words "in Ephesus" in 1:1.

2. Marcion, while a heretic, referred to it as "the epistle to the Laodiceans" at a very early date (about A.D. 140).

3. Though Paul spent three years in Ephesus, longer than any other location on his missionary journeys, the letter is strangely impersonal. He "has heard" about their faith (1:15). Unlike his other epistles, Paul addresses no local problems, and closes without a single personal greeting.

4. The epistle has the mature, universal tone of a letter sent as an encyclical, in this instance to all the churches of Asia Minor.

At the same time, most manuscripts do include "in Ephesus" and the church has traditionally called this epistle "to the Ephesians." If Paul did intend that the letter be sent to churches throughout Asia Minor, it is logical that it would have been sent first to the leading city, and from there copies would be circulated. It is likely, then, that Paul did send this epistle to the Ephesians, but not to them alone.

The Locale

Ephesus was the most important city in the Roman province of Asia, located on the west coast of what is now Turkey. It was a leading commercial center, situated at the intersection of two major trade routes. It was a city where East met West, with the resulting exchange of ideas and philosophies. Ephesus boasted the temple of Artemis (Diana), one of the Seven Wonders of the Ancient World. Four times the size of the famed Parthenon in Athens, this temple also served as the bank of Asia Minor, one of the few places where money could be safely deposited. An enormous theatre in the center of the city could seat from 25,000 to 50,000 people.

Within its population of one-third of a million, Ephesus also had a large colony of Jews. After rejection by the local Jewish community, Paul found it possible to teach daily in the lecture hall of Tyrannus. From this strategic center the gospel message spread "so that all the Jews and Greeks who lived in the province of Asia heard the word of the Lord" (Acts 19:10).

Ephesus and the other cities of Asia Minor to which Paul sent this epistle are also mentioned in Rev 1:4-3:22. By that time the church in Ephesus needed to repent and return to its first love. Ephesus continued as a leading center of Christianity for several centuries.

THE DATE AND PLACE OF WRITING

Proceeding with the conclusion that Paul himself wrote this epistle, it is necessary to identify when and where he did so. We know that Paul wrote from an imprisonment (3:1; 4:1) in which he was confined with chains (6:20). We can safely assume, furthermore, that at this same time Paul also sent letters to the Colossians and to Philemon. But where was Paul imprisoned?

Rome

The traditional - and most likely correct - view is that Paul wrote from the imprisonment in Rome described in Acts 28:16-30. Paul was allowed to live in a private dwelling, with a soldier to guard him. This continued for two years, and during the latter part of this time Paul wrote Ephesians, Colossians, and Philemon - and no doubt Philippians, as well. A date around A.D. 62 is likely.

Caesarea

Paul is also known to have spent two years imprisoned in Caesarea (Acts 24:27), before his voyage to Rome. It has been suggested that Onesimus would have been more inclined to escape the 500 miles to Caesarea than to attempt the long voyage to Rome. While this location is possible, yielding a date of A.D. 58-60, no real evidence can be introduced in its support.

Ephesus

Somewhat surprisingly, some critics have attempted to make Ephesus the site of Paul's prison epistles. This would be an even more convenient location for the escape of Onesimus. However, neither the book of Acts nor church history know anything of an imprisonment in Ephesus. Paul did refer to fighting "wild beasts" in Ephesus (1 Cor 15:32), but since the city did not have a coliseum and Paul was a Roman citizen, this is probably a metaphor for the fierce men who opposed him. Because this view has no historical support, it has only its novelty to commend it.

Probable Reconstruction of Events

During his imprisonment in Rome, Paul met and converted the runaway slave Onesimus. Not long afterward, he received troubling news about doctrinal problems in Colosse (Col 1:9), the home town of Onesimus (Col 4:9). Paul determined to send the letter of Colossians to correct their errors, and decided to send Onesimus back to Philemon at the same time. Having penned letters to address these two problems, Paul also wrote a letter to the saints in Ephesus, intending that it be circulated among all the churches of Asia Minor. The resulting epistle has been called "the divinest composition of man."

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

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-College Press New Testament Commentary: with the NIV

College: Ephesians (Outline)

OUTLINE

I. DOCTRINE: God's Plan for Salvation - Eph 1:1-3:21

A. God's Blessings - 1:1-23

1. Salutation - 1:1-2

2. Present Blessings in Christ - 1:3-14

3. Potential Blessings in Christ - 1:15-23

B. God's Salvation - 2:1-22

1. Saved from Sin - 2:1-10

2. Saved from Separation - 2:11-22

C. God's Participation - 3:1-21

1. God Working in Paul - 3:1-13

2. God Working in All Christians - 3:14-21

II. DUTIES: The Christian's Response to Salvation - 4:1-6:24

A. The Christian in Church Life - 4:1-16

1. Unity in the Body - 4:1-6

2. Diversity in the Body - 4:7-11

3. Maturity in the Body - 4:12-16

B. The Christian in Personal Life - 4:17-5:21

1. The Old Nature vs. the New - 4:17-24

2. Members of One Body - 4:25-32

3. Walking in Love - 5:1-2

4. Walking in Light - 5:3-14

5. Walking in Wisdom - 5:15-21

C. The Christian in Domestic Life - 5:22-6:9

1. Wives and Husbands - 5:22-33

2. Children and Parents - 6:1-4

3. Slaves and Masters -6:5-9

D. The Christian in Warfare - 6:10-24

1. The Nature of the Enemy - 6:10-12

2. The Armor of God - 6:13-18

3. Paul's Own Farewell - 6:19-24

-College Press New Testament Commentary: with the NIV