Text -- Ephesians 5:2 (NET)

5:2 and live in love, just as Christ also loved us and gave himself for us, a sacrificial and fragrant offering to God.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Eph 5:2

An offering and a sacrifice to God ( prosphoran kai thusian tōi theōi ).

Accusative in apposition with heauton (himself). Christ’ s death was an offering to God "in our behalf"(huper hēmōn ) not an offering to the devil (Anselm), a ransom (lutron ) as Christ himself said (Mat 20:28), Christ’ s own view of his atoning death.

Robertson: Eph 5:2

For an odour of a sweet smell ( eis osmēn euōdias ).

Same words in Phi 4:18 from Lev 4:31 (of the expiatory offering). Paul often presents Christ’ s death as a propitiation (Rom 3:25) as in 1Jo 2:2.

Vincent: Eph 5:2

Walk in love

As imitators of God who is love.

Vincent: Eph 5:2

Loved us ( ἡμᾶς )

The correct reading is ὑμᾶς you .

Vincent: Eph 5:2

Gave ( παρέδωκεν )

To death Compare Rom 4:25, where the same verb was delivered is followed by was raised . See also Rom 8:32; Gal 2:20.

Vincent: Eph 5:2

Offering - sacrifice ( προσφορὰν - θυσίαν )

Offering , general, including the life as well as the death of Christ: sacrifice , special: on the cross. Properly, a slain offering.

Vincent: Eph 5:2

A sweet smelling savor ( ὀσμὴν εὐωδίας )

Rev., correctly, odor of a sweet smell . See on 2Co 2:14, 2Co 2:15, 2Co 2:16. The Septuagint, in Lev 1:9, uses this phrase to render the Hebrew, a savor of quietness . For (εἰς ) expresses design , that it might become , or result: so that it became .

JFB: Eph 5:2

In proof that you are so.

JFB: Eph 5:2

Resuming Eph 4:1, "walk worthy of the vocation."

JFB: Eph 5:2

From the love of the Father he passes to the love of the Son, in whom God most endearingly manifests His love to us.

JFB: Eph 5:2

Greek, "given Himself up (namely, to death, Gal 2:20) for us," that is, in our behalf: not here vicarious substitution, though that is indirectly implied, "in our stead." The offerer, and the offering that He offered, were one and the same (Joh 15:13; Rom 5:8).

JFB: Eph 5:2

"Offering" expresses generally His presenting Himself to the Father, as the Representative undertaking the cause of the whole of our lost race (Psa 40:6-8), including His life of obedience; though not excluding His offering of His body for us (Heb 10:10). It is usually an unbloody offering, in the more limited sense. "Sacrifice" refers to His death for us exclusively. Christ is here, in reference to Psa 40:6 (quoted again in Heb 10:5), represented as the antitype of all the offerings of the law, whether the unbloody or bloody, eucharistical or propitiatory.

JFB: Eph 5:2

Greek, "for an odor of a sweet smell," that is, God is well pleased with the offering on the ground of its sweetness,and so is reconciled to us (Eph 1:6; Mat 3:17; 2Co 5:18-19; Heb 10:6-17). The ointment compounded of principal spices, poured upon Aaron's head, answers to the variety of the graces by which He was enabled to "offer Himself a sacrifice for a sweet-smelling savor." Another type, or prophecy by figure, was "the sweet savor" ("savor of rest," Margin) which God smelled in Noah's sacrifice (Gen 8:21). Again, as what Christ is, believers also are (1Jo 4:17), and ministers are: Paul says (2Co 2:17) "we are unto God a sweet savor of Christ."

Clarke: Eph 5:2

And walk in love - Let every act of life be dictated by love to God and man

Clarke: Eph 5:2

As Christ - hath loved us - Laying down your lives for your brethren if necessary; counting nothing too difficult to be done in order to promote their eternal salvation

Clarke: Eph 5:2

Hath given himself for us - Christ hath died in our stead, and become thereby a sacrifice for our sins

Clarke: Eph 5:2

An offering - Προσφορα· An oblation, an eucharistic offering; the same as מנחה minchah , Lev 2:1, etc., which is explained to be an offering made unto the Lord, of fine flour, with oil and frankincense. It means, any offering by which gratitude was expressed for temporal blessings received from the bounty of God

Clarke: Eph 5:2

A sacrifice - Θυσια· A sin-offering, a victim for sin; the same as זבח zebach , which almost universally means that sacrificial act in which the blood of an animal was poured out as an atonement for sin. These terms may be justly considered as including every kind of sacrifice, offering, and oblation made to God on any account; and both these terms are with propriety used here, because the apostle’ s design was to represent the sufficiency of the offering made by Christ for the sin of the world. And the passage strongly intimates, that as man is bound to be grateful to God for the good things of this life, so he should testify that gratitude by suitable offerings; but having sinned against God, he has forfeited all earthly blessings as well as those that come from heaven; and that Jesus Christ gave himself ὑπερ ἡμων, in our stead and on our account, as the gratitude-offering, προσφορα, which we owed to our Maker, and, without which a continuance of temporal blessings could not be expected; and also as a sacrifice for sin, θυσια, without which we could never approach God, and without which we must be punished with an everlasting destruction from the presence of God and the glory of his power. Thus we find that even our temporal blessings come from and by Jesus Christ, as well as all our spiritual and eternal mercies

Clarke: Eph 5:2

For a sweet-smelling savor - Εις οσμην ευωδιας· The same as is expressed in Gen 8:21; Lev 1:9; Lev 3:16 : ריח ניהוח ליהוה reiach nichoach laihovah , "a sweet savor unto the Lord;"i.e. an offering of his own prescription, and one with which he was well pleased; and by accepting of which he showed that he accepted the person who offered it. The sweet-smelling savor refers to the burnt-offerings, the fumes of which ascended from the fire in the act of burning; and as such odors are grateful to man, God represents himself as pleased with them, when offered by an upright worshipper according to his own appointment.

Calvin: Eph 5:2

2.And walk in love as Christ also hath loved us Having called on us to imitate God, he now calls on us to imitate Christ, who is our true model. We ought to embrace each other with that love with which Christ has embraced us, for what we perceive in Christ is our true guide.

And gave himself for us This was a remarkable proof of the highest love. Forgetful, as it were, of himself, Christ spared not his own life, that he might redeem us from death. If we desire to be partakers of this benefit, we must cultivate similar affections toward our neighbors. Not that any of us has reached such high perfection, but all must aim and strive according to the measure of their ability.

An offering and a sacrifice to God of a sweet smelling savor While this statement leads us to admire the grace of Christ, it bears directly on the present subject. No language, indeed, can fully represent the consequences and efficacy of Christ’s death. This is the only price by which we are reconciled to God. The doctrine of faith on this subject holds the highest rank. But the more extraordinary the discoveries which have reached us of the Redeemer’s kindness, the more strongly are we bound to his service. Besides, we may infer from Paul’s words, that, unless we love one another, none of our duties will be acceptable in the sight of God. If the reconciliation of men, effected by Christ, was a sacrifice of a sweet smelling savor, ¹⁵⁴ we, too, shall be “unto God a sweet savor,” (2Co 2:15,) when this holy perfume is spread over us. To this applies the saying of Christ,

“Leave thy gift before the altar, and go and be reconciled to thy brother.” (Mat 5:24.)

TSK: Eph 5:2

walk : Eph 3:17, Eph 4:2, Eph 4:15; Joh 13:34; Rom 14:16; 1Co 16:14; Col 3:14; 1Th 4:9; 1Ti 4:12; 1Pe 4:8; 1Jo 3:11, 1Jo 3:12, 1Jo 3:23, 1Jo 4:20,1Jo 4:21

as : Eph 5:25, Eph 3:19; Mat 20:28; Joh 15:12, Joh 15:13; 2Co 5:14, 2Co 5:15, 2Co 8:9; Gal 1:4, Gal 2:20; 1Ti 2:6; Tit 2:14; Heb 7:25-27, Heb 9:14, Heb 9:26, Heb 10:10,Heb 10:11; 1Pe 2:21-24; 1Jo 3:16; Rev 1:5, Rev 5:9

a sacrifice : Rom 8:3 *marg. 1Co 5:7; Heb 9:23, Heb 10:12

for a : Gen 8:21; Lev 1:9, Lev 1:13, Lev 1:17, Lev 3:16; Amo 5:21; 2Co 2:15

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eph 5:2

And walk in love - That is, let your lives be characterized by love; let that be evinced in all your deportment and conversation; see notes on Joh 13:34.

As Christ also hath loved us - We are to evince the same love for one another which he has done for us. He showed his love by giving himself to die for us, and we should evince similar love to one another; 1Jo 3:16.

And hath given himself for us - "As Christ also hath loved us."We are to evince the same love for one another which he has done for us He showed his love by giving himself to die for us, and we should evince similar love to one another; 1Jo 3:16. "And hath given himself for us."This is evidently added by the apostle to show what he meant by saying that Christ loved us, and what we ought to do to evince our love for each other. The strength of his love was so great that he was willing to give himself up to death on our account; our love for our brethren should be such that we would be willing to do the same thing for them; 1Jo 3:16.

An offering - The word used here - προσφορά prosphora - means properly that which is "offered to God"in any way; or whatever it may be. It is, however, in the Scriptures commonly used to denote an offering without blood - a thank-offering - and thus is distinguished from a sacrifice or a bloody oblation. The word occurs only in Act 21:26; Act 24:17; Rom 15:16; Eph 5:2; Heb 10:5, Heb 10:8,Heb 10:10, Heb 10:14, Heb 10:18. It means here that he regarded himself as an offering to God.

And a sacrifice - θυσίαν thusian . Christ is here expressly called a "Sacrifice"- the usual word in the Scriptures to denote a proper sacrifice. A sacrifice was an offering made to God by killing an animal and burning it on an altar, designed to make atonement for sin. It always implied the "killing"of the animal as an acknowledgment of the sinner that he deserved to die. It was the giving up of "life,"which was supposed to reside in the "blood"(see the notes on Rom 3:25), and hence it was necessary that "blood"should be shed. Christ was such a sacrifice; and his love was shown in his being willing that his blood should be shed to save people.

For a sweet-smelling savour - see the notes on 2Co 2:15, where the word "savor"is explained. The meaning here is, that the offering which Christ made of himself to God, was like the grateful and pleasant smell of "incense,"that is, it was acceptable to him. It was an exhibition of benevolence with which he was pleased, and it gave him the opportunity of evincing his own benevolence in the salvation of people. The meaning of this in the connection here is that the offering which Christ made was one of "love."So, says Paul, do you love one another. Christ sacrificed himself by "love,"and that sacrifice was acceptable to God. So do you show love one to another. Sacrifice everything which opposes it. and it will be acceptable to God. He will approve nil which is designed to promote love, as he approved the sacrifice which was made, under the influence of love, by his Son.

Poole: Eph 5:2

And walk in love let your whole conversation be in love.

As Christ also hath loved us, and hath given himself for us viz. to die for us, Gal 2:20 , as the greatest argument of his love, Joh 15:13 Rom 5:8 .

An offering and a sacrifice to God: either offering signifies a meat-offering, which was joined as an appendix with the bloody sacrifice; or rather more generally, all the oblations that were under the law; and the word

sacrifice either restrains it to those especially in which blood was shed for expiation of sin, or explains the meaning of it: q.d. Christ gave himself an offering, even a sacrifice in the proper sense, i.e. a bloody one.

For a sweet-smelling savour i.e. acceptable to God; alluding to the legal sacrifices, see Gen 8:21 Lev 1:9and intimating those other to have been accepted of God, only, with respect to that of Christ; and that as Christ dying to reconcile sinners to God was acceptable to him, so our spiritual sacrifices are then only like to be accepted of him, when we are reconciled to our brother, Mat 5:23,24 .

Gill: Eph 5:2

And walk in love,.... To God; to which the saints are obliged, not only by the law of God, which requires it, but by the goodness of God, and the discoveries of his love to them; and which shows itself in fearing to offend him, in a conformity to his will, in making his glory the chief end of all actions, and in loving all that belong to him: and also the saints should walk in love to Christ; who is to be loved fervently, constantly, in sincerity, with all the heart, and above all creatures and things; because of the loveliness of his person, the love he bears to them, and the things he has done for them, and the relations he stands in to them; and which is manifested in keeping his commands, in delighting in his presence, and in a concern at his absence: and also they should walk in love to one another, which is chiefly designed; which is Christ's new commandment, and is an evidence of regeneration; and without which a profession of religion is in vain: and to "walk" in love, is not merely to talk of it, but to exercise it; and to do all that is done for God, and Christ, and the saints, from a principle of love; and to advance, increase, and abound in it, and to go on and continue therein: the example to be copied after, and which carries in it an argument engaging to it is,

as Christ also hath loved us; with a love exceeding great and strong, which is wonderful, inconceivable, and unparalleled; and even as the Father has loved him; with a love that is free and sovereign, unchangeable and everlasting, of which he has given many instances; and a principal one is hereafter mentioned: the "as" here is a note of similitude, not of equality; for it cannot be thought that the saints should love God, or Christ, or one another, with a love equal to Christ's love to them, but only that theirs should bear some likeness to his: the Alexandrian copy and Ethiopic version, instead of "us", read "you":

and hath given himself for us; not the world, and the things of it, which are his; not men, nor angels, nor animals, but himself; he gave away his time, service, and strength; his name, fame, and reputation; all the comforts of life, and life itself; his whole human nature, soul and body, and that as in union with his divine person; and that not only for the good of his people, but in their room and stead; not for angels, nor for all men, but for his chosen ones, the church, his sheep, his people, and when they, were sinners; in the following manner, and for the said purpose:

an offering and a sacrifice to God, for a sweet smelling savour; Christ was both priest and sacrifice; he offered up himself a propitiatory sacrifice for the sins of his people, to expiate them, and make reconciliation and satisfaction for them; and this he offered up to God, against whom they had sinned, and whose justice must be satisfied, who called him to this work, and engaged him in it; and which was well pleasing to him, he smelled a sweet savour of rest in it, it being an unblemished sacrifice, and voluntarily offered up; and was complete, full, and adequate to the demands of his justice; by it sin was put away, finished, and made an end of, and his people perfected for ever; see Gen 8:20.

Commentary -- Verse Notes / Footnotes

NET Notes: Eph 5:2

¹ tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

² tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

³ tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”

Commentary -- Verse Range Notes

TSK Synopsis: Eph 5:1-33

1 After general exhortations to love;

3 to flee fornication;

4 and all uncleanness;

7 not to converse with the wicked;

15 to walk warily;

18 and to be filled with the Spirit;

22 he descends to the particular duties, how wives ought to obey their husbands;

25 and husbands ought to love their wives,

32 even as Christ does his church.

MHCC: Eph 5:1-2

Because God, for Christ's sake, has forgiven you, therefore be ye followers of God, imitators of God. Resemble him especially in his love and pardoning goodness, as becomes those beloved by their heavenly Father. In Christ's sacrifice his love triumphs, and we are to consider it fully.

Matthew Henry: Eph 5:1-2

Here we have the exhortation to mutual love, or to Christian charity. The apostle had been insisting on this in the former chapter, and particularly in the last verses of it, to which the particle therefore refers, and connects what he had said there with what is contained in these verses, thus: "Because God, for Christ's sake, has forgiven you, therefore be you followers of God, or imitators of him;"for so the word signifies. Pious persons should imitate the God whom they worship, as far as he has revealed himself as imitable by them. They must conform themselves to his example, and have his image renewed upon them. This puts a great honour upon practical religion, that it is the imitating of God. We must be holy as God is holy, merciful as he is merciful, perfect as he is perfect. But there is no one attribute of God more recommended to our imitation than that of his goodness. Be you imitators of God, or resemble him, in every grace, and especially in his love, and in his pardoning goodness. God is love; and those that dwell in love dwell in God and God in them. Thus he has proclaimed his name, Gracious and merciful, and abundant in goodness. As dear children, as children (who are wont to be greatly beloved by their parents) usually resemble them in the lineaments and features of their faces, and in the dispositions and qualities of their minds; or as becomes the children of God, who are beloved and cherished by their heavenly Father. Children are obliged to imitate their parents in what is good, especially when dearly beloved by them. The character that we bear of God's children obliges us to resemble him, especially in his love and goodness, in his mercy and readiness to forgive. And those only are God's dear children who imitate him in these. It follows, And walk in love, Eph 5:2. This godlike grace should conduct and influence our whole conversation, which is meant by walking in it. It should be the principle from which we act; it should direct the ends at which we aim. We should be more careful to give proof of the sincerity of our love one to another. As Christ also hath loved us. Here the apostle directs us to the example of Christ, whom Christians are obliged to imitate, and in whom we have an instance of the most free and generous love that ever was, that great love wherewith he hath loved us. We are all joint sharers in that love, and partakers of the comfort of it, and therefore should love one another, Christ having loved us all and given such proof of his love to us; for he hath given himself for us. The apostle designedly enlarges on the subject; for what can yield us more delightful matter for contemplation than this? Christ gave himself to die for us; and the death of Christ was the great sacrifice of atonement: An offering and a sacrifice to God; or an offering, even a sacrifice - a propitiatory sacrifice, to expiate our guilt, which had been prefigured in the legal oblations and sacrifices; and this for a sweet-smelling savour. Some observe that the sin-offerings were never said to be of a sweet-smelling savour; but this is said of the Lamb of God, which taketh away the sin of the world. As he offered himself with a design to be accepted of God, so God did accept, was pleased with, and appeased by, that sacrifice. Note, As the sacrifice of Christ was efficacious with God, so his example should be prevailing with us, and we should carefully copy after it.

Barclay: Eph 5:1-8

Paul sets before his Christian people the highest standard in all the world; he tells them they must be imitators of God. Later Clement of Alexandria was to say daringly that the true Christian wise man practises being God. When Paul talked of imitation he was using language which the wise men of Greece could understand. Mimesis, imitation, was a main part in the training of an orator. The teachers of rhetoric declared that the learning of oratory depended on three things--theory, imitation and practice. The main part of their training was the study and the imitation of the masters who had gone before. It is as if Paul said: "If you were to train to be an orator, you would be told to imitate the masters of speech. Since you are training in life, you must imitate the Lord of all good life."

Above all the Christian must imitate the love and the forgiveness of God. Paul uses a typical Old Testament phrase, "odour of a sweet savour," which goes back to a very old idea, as old as sacrifice itself. When a sacrifice was offered on an altar, the odour of the burning meat went up to heaven and the god to whom the sacrifice was offered was supposed to feast upon that odour. A sacrifice which had the odour of a sweet savour was specially pleasing and specially acceptable to the god to whom it was offered.

Paul takes the old phrase which time had hallowed--it occurs almost fifty times in the Old Testament and uses it of the sacrifice that Jesus brought to God. The sacrifice of Jesus was well-pleasing to God.

What was that sacrifice? It was a life of perfect obedience to God and of perfect love to men, an obedience so absolute and a love so infinite that they accepted the Cross. What Paul says is: "Imitate God. And you can do so only by loving men with the same sacrificial love with which Jesus loved them and forgiving them in love as God has done."

Paul goes on to another matter. It has been said that chastity was the one new virtue which Christianity introduced into the world. It is certainly true that the ancient world regarded sexual immorality so lightly that it was no sin at all. It was the expected thing that a man should have a mistress. In places like Corinth the great temples were staffed by hundreds of priestesses who were sacred prostitutes and whose earnings went to the upkeep of the Temple.

In his speech Pro Caelio Cicero pleads: "If there is anyone who thinks that young men should be absolutely forbidden the love of courtesans, he is indeed extremely severe. I am not able to deny the principle that he states. But he is at variance not only with the licence of what our own age allows but also with the customs and concessions of our ancestors. When indeed was this not done? When did anyone ever find fault with it? When was such permission denied? When was it that that which is now lawful was not lawful?"

The Greeks said that Solon was the first person to allow the introduction of prostitutes into Athens and then the building of brothels; and with the profits of the new trade a new Temple was built to Aphrodite, the goddess of love. Nothing could show the Greek point of view better than the fact that they saw nothing wrong in building a temple to the gods with the proceeds of prostitution.

When Paul set this stress on moral purity, he was erecting a standard which the ordinary heathen had never dreamed of. That is why he pleads with them so earnestly and lays down his laws of purity with such stringency. We must remember the kind of society from which these Christian converts had come and the kind of society with which they were encompassed. There is nothing in all history like the moral miracle which Christianity wrought.

Barclay: Eph 5:1-8

We must note two other warnings which Paul gives.

(i) He says that these shameful sins are not even to be talked about. The Persians had a rule, so Herodotus tells us, by which "it was not even allowed to speak such things as it was not allowed to do." To jest about a thing or to make it a frequent subject of conversation is to introduce it into the mind and to bring nearer the actual doing of it. Paul warns that some things are not safe even to talk or to jest about. It is a grim commentary on human nature that many a book and many a play and many a film has had success simply because it dealt with forbidden and ugly things.

(ii) He says that his converts must not allow themselves to be deceived with empty words. What does he mean? There were voices in the ancient world, even in the Christian Church, which taught men to think lightly of bodily sin.

In the ancient world there was a line of thought called Gnosticism. Gnosticism began from the contention that spirit alone is good and that matter is always evil. If that be so, it follows that only spirit is to be valued and that matter must be utterly despised. Now a man is composed of two parts; he is body and spirit. According to this point of view only his spirit matters; his body is of no importance whatsoever. Therefore, some at least of the Gnostics went on to argue, it does not matter what a man does with his body. It will make no difference if he gluts its desires. Bodily and sexual sin were of no importance because they were of the body and not of the spirit.

Christianity met such teaching with the contention that body and soul are equally important. God is the creator of both, Jesus Christ for ever sanctified human flesh by taking it upon himself, the body is the temple of the Holy Spirit and Christianity is concerned with the salvation of the whole man, body, soul and spirit.

(iii) That attack came from outside the Church; but an even more dangerous attack came from inside. There were those in the Church who perverted the doctrine of grace.

We hear the undertones of Paul's argument with them in Rom 6 . Their argument ran like this. "Do you say that God's grace is the greatest thing in all the world?" "Yes." "Do you say that God's grace is wide enough to cover every sin?" "Yes." "Then let us go on sinning, for God's grace can wipe out every sin. In fact the more we sin the more chances God's grace will get to operate."

Christianity met that argument by insisting that grace was not only a privilege and a gift; it was a responsibility and an obligation. It was true that God's love could and would forgive; but the very fact that God loves us lays on us the obligation to deserve that love as best we can.

The gravest disservice any man can do to a fellow man is to make him think lightly of sin. Paul pleaded with his converts not to be deceived with empty words which took the horror from the idea of sin.

Constable: Eph 4:1--6:21

III. THE CHRISTIAN'S CONDUCT 4:1--6:20

Practical application (chs. 4-6) now follows doctrinal instruction (chs. 1-3).

Constable: Eph 4:1--6:10

A. Spiritual walk 4:1-6:9

Paul had explained the unity of Jewish and Gentile believers in the church and had prayed for the realization of that unity in experience (2:11-3:21). He now told how to attain a spiritual walk, namely a life that manifests the Holy Spirit's control.

"The key word in this last half of the book is walk (Eph. 4:1, 17; 5:2, 8, 15), while the key idea in the first half is wealth."

Constable: Eph 5:1-6

3. Walking in love 5:1-6

In addition to calling his readers to walk in unity (4:1) and holiness (4:17), Paul urged them to walk in love (5:2). He first advocated positive love (vv. 1-2) and then negatively warned to abstain from evil (vv. 3-6).

5:1 "Therefore" does not introduce a conclusion to what has preceded, but it gives a reason for what follows. It is only normal and natural for children to imitate their parents. So too should the children of God imitate their heavenly Father (cf. Matt. 5:48; Luke 6:36).

5:2 This verse explains how we are to imitate God, namely by loving. The measure and model of our love should be Christ's love for us. He loved us to the extent of dying for us. His self-sacrifice was pleasing and acceptable to God as a sweet aroma. Jesus' death was both an offering of worship to God as the burnt and meal offerings in Judaism and a sacrifice of expiation as the sin and trespass offerings. We also express our love most when we lay down our lives for those we love, particularly God (1 John 3:16).

5:3 The self-centered practices introduced here are the opposite of love. There should be no hint of them in the believer's life. Sexual immorality was common among unsaved Gentiles, but it is totally inappropriate for saints. Impurity is a broader term that includes all types of uncleanness (cf. 4:19). Greed is the lust for more and is essentially idolatry (v. 5).

5:4 The Christian's speech should also demonstrate love (cf. 4:29). Filthiness or obscenity refers to dirty speech. Silly or foolish talk (lit. stupid words) probably describes talk that just wastes time, not necessarily "small talk." Coarse jesting does not mean joking necessarily but vulgar joking that relies on clever word plays such as double entendres. This type of speech is inappropriate for saints who should be full of thanksgiving since we have received so much. Thanksgiving is also edifying.

5:5 Paul warned his readers against improper conduct by reminding them that people who practice such things sacrifice an inheritance in the kingdom to come, namely the millennial kingdom (cf. 1 Cor. 6:9-10; Gal. 5:21).¹²³ The AV, NKJV, and NIV have "any inheritance," and the NASB has "an inheritance," but the Greek text omits the article: "does not have inheritance." Since Paul had already said that all believers have an inheritance in Christ (1:3-14), he was evidently contrasting unbelievers with believers (cf. 1 Cor. 6:9-11; Gal. 5:21; Matt. 19:16; Mark 10:17; Luke 18:18).

Interpreters who take this verse as evidence that a truly saved person cannot and will not practice these vices overlook the fact that some genuine believers live carnal lives (cf. 1 Cor. 3:1-4).¹²⁴

5:6 This verse further stresses the urgency of living lives of love rather than selfishness. The empty words in view would be words teaching that living a moral Christian life is unimportant. They are empty because they are void of content, containing no truth. If the wrath of God is presently coming on the sons of disobedience (cf. 2:2), certainly His own sons can expect His discipline when they practice the same things. Since God is holy He deals with sin wherever He finds it, in unbelievers and in believers alike.

College: Eph 5:1-33

EPHESIANS 5

3. Walking in Love (5:1-2)

¹ Be imitators of God, therefore, as dearly loved children ² and live a life of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.

5:1 Be imitators of God, therefore,

"Therefore," since Christians are being re-created with a new nature in the image of their Father, they should bear the family resemblance. While the word "imitators" may have in English the connotation of "counterfeits," in the ethical sphere of the Greek language and in the fine arts the word had a positive sense. Likewise, the word is always positive in the N.T., where it appears chiefly in Paul's writings (e.g., 1 Thess 1:6; 1 Cor 11:1).

as dearly loved children.

Although Christians are only "adopted" children (Eph 1:5), re-creation of our old nature makes it possible to resemble our new Father. Paul's thought, continued from 4:32, is paralleled by the teaching of Jesus that to be "merciful, just as your Father is merciful" is to become "sons of the Most High" (Luke 6:35-36).

5:2 and live a life of love,

Literally, "walk in love." To "walk" (peripatevw , peripateô ) is the most common N.T. word for designating manner of life, used almost exclusively by Paul and John. To imitate God is to walk in love (v. 2), walk in light (v. 8) and walk in wisdom (v. 15). Our duty is to "walk and keep on walking" (Greek present tense) in the path which God in Christ has pioneered.

just as Christ loved us and gave himself up for us

"Just as Christ" (as in 4:32) sets the conformity pattern for those who follow him. The supreme example of selfless love (John 15:13) was Calvary. Paul was driven by his faith in the crucified Christ, "who loved me and gave himself for me" (Gal 2:20). Peter recognized that when Jesus suffered he was "leaving you an example, that you should follow in his steps" (1 Pet 2:21).

as a fragrant offering and sacrifice to God.

These words are strongly suggestive of the O.T. sacrificial system. The word "sacrifice" and the verb form of "offering" each appear over 70 times in the book of Leviticus alone. (See especially Lev 1:13.) Christ is the fulfillment of these sacrifices, making complete and final atonement by his blood (Eph 1:7; Heb 9:28; 10:12). Christ was the ultimate sacrifice, the only sacrifice God truly desired (Heb 10:5).

4. Walking in Light (5:3-14)

³ But among you there must not be even a hint of sexual immor- ality, or of any kind of impurity, or of greed, because these are improper for God's holy people. ⁴ Nor should there be obscenity, foolish talk or coarse joking, which are out of place, but rather thanksgiving. ⁵ For of this you can be sure: No immoral, impure or greedy person - such a man is an idolater - has any inheritance in the kingdom of Christ and of God. ^{a 6} Let no one deceive you with empty words, for because of such things God's wrath comes on those who are disobedient. ⁷ Therefore do not be partners with them. ⁸ For you were once darkness, but now you are light in the Lord. Live as children of light ⁹ (for the fruit of the light consists in all goodness, righteousness and truth) ¹⁰ and find out what pleases the Lord. ¹¹ Have nothing to do with the fruitless deeds of darkness, but rather expose them. ¹² For it is shameful even to mention what the disobedient do in secret. ¹³ But everything exposed by the light becomes visible, ¹⁴ for it is light that makes everything visible. This is why it is said: "Wake up, O sleeper, rise from the dead, and Christ will shine on you."

^a 5 Or kingdom of the Christ and God

5:3 But among you there must not be even a hint

As Christians abandon the pagan lifestyle to imitate God's holiness, certain sins "must not even be named" among them. This cannot mean Christians should never identify such sins, for Paul himself does so explicitly and repeatedly. It could mean that such things must not occur in the Christian community, so that there could be no basis for rumors by outsiders. But the more natural meaning of the words is that Christians should not talk about such sins, much less participate in them. This interpretation is confirmed by the repetition of the idea in v. 12, "For it is shameful even to mention what the disobedient do in secret."

of sexual immorality, or of any kind of impurity, or of greed,

The same three vices occur in this order in Paul's epistle to the Colossians (in 3:5). "Sexual immorality" (porneiva , porneia ) includes any sexual intercourse outside of marriage (cf. notes on Gal 5:19). The Jews considered all Gentiles as suspect of committing porneia . The second term, "impurity" (ajkaqarsiva , akatharsia ), includes sexual sins in a broader range of defilement, anything that makes a person unfit to come before the presence of God (Gal 5:19). "Greed" (pleonexiva , pleonexia ), often translated "covetousness," is literally "have-more-ness." In the sexual context of the other two, greed may be taken as "unrestrained sexual greed whereby a person assumes that others exist for his or her own gratification."

because these are improper for God's holy people.

It is improper for holy people to converse about unholy things. The text reads literally, "must not even be named among you, just as it befits (prevpei , prepei ) saints." Paul also uses the appeal of what is "fitting" in 1 Tim 2:10 and Titus 2:1.

5:4 Nor should there be obscenity, foolish talk or coarse joking, which are out of place,

Paul now lists another triad of vices which are not proper for Christians. Each of the three terms is found only here in the N.T. "Obscenity" (aijscrovth" , aischrotçs ) is the Greek term meaning "shameful" (cf. the similar aijscrologiva , aischrologia , "shameful talk" in Col 3:8). Dirty, indecent, obscene language is not appropriate to the new nature in Christ. "Foolish talk" (mwrologiva , môrologia ) is the talk of a fool, the man who does not know God (Ps 14:1) and rejects the life guided by wisdom. "Coarse joking" (eujtrapeliva , eutrapelia ) is witty talk that is corrupted by a smutty intention, a nasty insinuation which raises a laugh at the expense of someone's good name. Aristotle called this term "cultured insolence." All such careless use of the tongue is "out of place" (ajnh'ken , ançken ) for the child of God.

but rather thanksgiving.

God always has a positive virtue to replace a negative vice. Just seven verses earlier (4:29) Paul had said that no evil talk should come from the mouth, only that which is helpful for building others up. The lips engaged in frequent thanksgiving will be less likely to say disgraceful things. (See Col 2:7; 3:16-17; 4:2.)

5:5 For of this you can be sure:

Paul emphasizes his point with a double verb, "this thing ( you ) know, knowing." The clause could be imperative ("know this for sure") or indicative ("you know very well").

No immoral, impure or greedy person

Paul repeats the three vices from v. 3 as a forceful reminder. With the clearest possible emphasis, Paul refutes the idea that would later permeate Gnostic thought, that the soul is somehow insulated from the actions of the body.

- such a man is an idolater -

While all three types of men may be included, it is especially the greedy person who is identified as an idolater (cf. Col 3:5). Idolatry is closely linked with greed, because the essence of idolatry is the desire to get. Idols were made by the pagans to visualize and localize divine power, and get it to work for them. Barclay has observed, "A man sets up an idol and worships it because he desires to get something out of God. To put it bluntly, he believes that by his sacrifices and his gifts and his worship, he can persuade, or even bribe, God into giving him what he desires."

has any inheritance in the kingdom of Christ and of God.

These vices are not merely "improper" (v. 3) for God's people; those who practice them have no share in God's kingdom! Those in bondage to the appetites of sex and greed are not under the rule of Christ and God. Such people may be a part of the congregation, but unless they repent they have no share in the eternal blessings of heaven.

5:6 Let no one deceive you with empty words,

Despite the clear teaching of Christ (4:20), some are trying to convince the Ephesian believers that the sinful lifestyle will not be punished. The false teachers may be libertine Christians, early Gnostics, unconverted Jews (who think all Jews go to heaven despite their lifestyle), or unconverted Gentiles (who see nothing wrong with such actions), but Paul does not identify them. Whoever they are, the false teachers try to use clever arguments and half-truths to justify what God has condemned (cf. Col 2:8).

for because of such things God's wrath comes

The wrath of God is mentioned over 30 times in the N.T. While wrath (ojrghv , orgç ) is dangerously sinful in men, as Paul has already noted (4:31), wrath is not sin in God, because he alone can exercise it righteously (Rom 12:19). God's wrath "comes" (present tense), and is on a collision course with those who insist on their wicked lifestyle.

on those who are disobedient.

Those on whom God's wrath falls are the "disobedient," literally "the sons of disobedience," a Hebraism for people characterized by their refusal to obey God. They disobey the law of God, whether in written code or as "written on their hearts" and confirmed by the voice of conscience (Rom 2:15). The fact must not be ignored or forgotten: those who defy God deserve to face his wrath.

5:7 Therefore do not be partners with them.

"Partners" (summevtocoi , symmetochoi ) are joint-partakers, people who share completely in full fellowship. The believers of Asia Minor can either become "full partners" with the saints (3:6) or "full partners" with the disobedient, but not with both. The groups are mutually exclusive. Christians are not forbidden all contact or association with sinners, of course, for then we "would have to leave this world" (1 Cor 5:10). Abbott notes that to share in the sins of the world will also be to share in its punishment: therefore it is better not to be partners with the world at all.

5:8 For you were once darkness,

Darkness and light often stand opposed in Scripture, representing the struggle between evil and good. Satan is the prince over the "dominion of darkness" (Col 1:13), and all Paul's readers must confess their former allegiance to this prince (Eph 2:1-3). The contrast "you were once . . . but now you are" is like Paul's earlier language in 2:2ff. and 2:11-13.

The light and darkness imagery shows the uncompromising nature of Paul's ethical demands. There appears to be no room for shady gray areas. Christians have quit the darkness; now they live in the light.

but now you are light in the Lord.

But darkness is conquered by light. We are rescued from darkness by Jesus, the "light of the world" (John 8:12). With the light of Christ within, we ourselves become the light of the world (Matt 5:14). Christians are not just surrounded by the light, but are intimately identified with it. To be "in the Lord" is to be in the light.

Live as children of light

The fact of light brings with it the imperative of light. From the event emerges the obligation. "You are light," Paul says, "now live like it!" To live (literally, "walk") as children of light means to walk in close fellowship with God and to follow the way of righteousness (1 John 1:5-7; 2:8-11).

5:9 (for the fruit of the light consists in all goodness, righteousness and truth)

A farmer expects his field to grow what he has planted. Likewise, the Lord has put the fertile power of his light in us and expects to see an appropriate harvest. The "fruit" or harvest that light will produce includes a trio of virtues. "Goodness" (ajgaqwsuvnh , agathôsynç ) is productive generosity, combined with a zeal for virtue and truth (see notes on Gal 5:22). "Righteousness" (dikaiosuvnh , dikaiosynç , as in 4:24) is doing what is right and just in relation to both God and humanity. "Truth" (ajlhvqeia , alçtheia , also as in 4:24) is what corresponds to reality, and therefore what corresponds to God.

5:10 and find out what pleases the Lord.

"Find out" (dokimavzonte" , dokimazontes ) is literally "testing out and approving." This word was used in secular Greek for soldiers who were "tested in battle" and precious metal that was proved to be genuine and valuable. The same word is used in Paul's similar exhortation to the Romans (12:2) "to test and approve" what God's will is - his good, pleasing and perfect will. The Christian should try to find out and practice those things which please the Lord. As a child growing from infancy to maturity, he should be motivated less and less by the necessity of doing what is demanded, while wanting more and more to do what is pleasing to his Father. The mature son chooses what he will do on the basis of love, not fear (1 John 4:18).

5:11 Have nothing to do with the fruitless deeds of darkness,

Literally, "stop sharing together in" (mhÉ sugkoinwnei'te , mç synkoinôneite ). This synonym repeats the thought of v. 7 that people must choose whether they want to be partners with light or with darkness - not both. The deeds of darkness are not only displeasing to the Lord (v. 10); they are also unfruitful. The vices of the pagan world cannot accomplish anything good; they are sterile, futile, and worthless.

but rather expose them.

The Christian must do more than merely avoid sinful deeds - he must actively expose them. To "expose" (ejlevgcete , elengchete ) means to confront the evildoer and show the wrongness of his act. In this context the aim is not to expose the evildoer to the community, but to expose the deeds to the evildoer. This closely parallels the work of the Counselor who "convicts" (ejlevgcei , elengchei ) the world of guilt in regard to sin and righteousness and judgment (John 16:8). The word does not mean only to "blame" or "reveal," but to "set right" and "point away from sin to repentance." Since the evildoer will not choose to come into the light "for fear that his deeds will be exposed" (John 3:20), the believer must seize the initiative to take the light to him.

5:12 For it is shameful even to mention

Similar to the warning of v. 3, it is disgraceful (aijscrovn , aischron ) even to speak (levgein , legein ) about such abhorrent things. This produces an unpleasant, but real, duty for the Christian. When a matter is discovered that is so loathsome and odious to a person that he does not even want to talk about it, the matter demands to be exposed.

what the disobedient do in secret.

The deeds of darkness are naturally done in secret. The primary reference is to the same sexual vices discussed earlier, but the principle holds true for all sin. The best cure for sins that are "unspeakably shameful" is to get things out into the open. Sin that looks attractive in the darkness often looks foolish and is self-destructive in the light of day.

5:13 But everything exposed by the light becomes visible,

Light serves a double purpose: it exposes the bad and illumines the good. When the evildoer is confronted and his sin is exposed, he is taking the first step toward correction. The light (whether of Christ or of his followers) shines on his deeds and everything is manifested. Now healing can begin.

5:14 for it is light that makes everything visible.

The NIV differs from most other translations here. It hardly needs to be said that what illuminates is light. The more probable translation is "everything made visible is (or becomes) light." Thus the dweller in darkness thus makes the final step in the healing sequence: darkness, exposure, correction, light. By the light of Christ in his life the former evildoer now himself becomes a beacon to rescue others in the domain of darkness.

This is why it is said :

While this is the same phrase (dioÉ levgei , dio legei ) that was used previously to introduce a quotation from the O.T. (4:8), this time the quotation is not recognizable. The quotation may have been taken from a baptismal hymn or other unknown source, but it is likely compiled out of passages such as Isa 26:19, "Wake up and shout for joy," and 60:1, "Arise, shine, for your light has come and the glory of the Lord rises upon you." The latter passage was understood in a Messianic context, and easily implies Christ as the source of the light.

"Wake up, O sleeper, rise from the dead,

Sleep is a common metaphor for death; thus the "sleeper" is to rise up from among the "dead." It has been widely surmised that these words may have been recited in early baptismal settings. Whether or not that may have been the case, these words do call the Christian to abandon the domain of darkness and death, and to forsake fellowship with those who dwell there.

and Christ will shine on you."

The light of Christ, which lights every man, has come into the world (John 1:9). Those who do what is true come to this light (John 3:21), knowing that he alone is the light of the world (John 8:12; 9:5). Those who believe in him no longer stay in darkness (John 12:46). Barth has observed that "Ephesians shares with the Fourth Gospel the identification of 'the Messiah' with 'the light.'"

5. Walking in Wisdom (5:15-21)

¹⁵ Be very careful, then, how you live - not as unwise but as wise, ¹⁶ making the most of every opportunity, because the days are evil. ¹⁷ Therefore do not be foolish, but understand what the Lord's will is. ¹⁸ Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit. ¹⁹ Speak to one another with psalms, hymns and spiritual songs. Sing and make music in your heart to the Lord, ²⁰ always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ. ²¹ Submit to one another out of reverence for Christ.

5:15 Be very careful, then, how you live

The connective word "then" (ou , oun ) or "therefore" expands on the fact that Christians must expose the deeds of darkness (v. 11) and rise up into the light of Christ (v. 14). So, continuing his exhortation of vv. 2 and 8, Paul urges the children of God to give careful concentration to how they "walk" (peripatei'te , peripateite ). The Christian walk is not the aimless, casual lifestyle of the pagans; it has purpose and direction. So believers must "watch accurately" (blevpete ajkribw'" , blepete akribôs ) how they walk, and this requires constant attention.

- not as unwise but as wise,

Those who walk in love (v. 2) and walk in light (v. 8) must also walk in wisdom. To walk, or live, as a wise person is not just to have knowledge but to have skill in living. It is to have practical insight concerning the right thing to do in a given situation. Wisdom is the ability to see things as God sees them, and act accordingly.

5:16 making the most of every opportunity,

Also translated "redeeming the time," this phrase means "buying up for yourselves" all you can of a precious commodity - time. Time is one of our most valuable assets, because we never know how much of it we have left, and because once it has passed by it can never be regained. The word for "time" (kairovn , kairon ) in this phrase does not refer to the length of time, but to the right time - the especially appropriate occasion. In other words, "When the opportunity is ripe, seize it!"

because the days are evil.

Paul wants his readers to remember that they still live in an "evil age" (Gal 1:4) and that "the time is short" (1 Cor 7:29). Whatever difficulties may lie in the way of Christian witness now, Paul warns, they will increase in coming days. The emphasis of the "evil" days is not so much on moral degeneracy, as on the coming perils of persecution.

5:17 Therefore do not be foolish,

Like the contrast of unwise versus wise in v. 15, Paul offers the contrast of being foolish versus understanding what the Lord's will is. The foolish man does not know Christ's purpose for him and for his world, so he foolishly squanders his opportunities.

but understand what the Lord's will is.

In Ephesians "the Lord" always refers to Christ, so the believers are to seek to know what Christ wants of them. What this entails has already been shown in considerable detail, beginning in 4:20-21. Paul's readers are not lacking in instruction; their lack is in the area of personal understanding and obedience.

5:18 Do not get drunk on wine,

One of the most foolish ways to waste opportunities is to get drunk. Even the Greek and Roman pagans knew drunkenness to be wrong, although they often succumbed to it. The usual practice throughout the Mediterranean world was to dilute natural wine with three or four parts water. This made the water safer to drink, and the wine less likely to intoxicate. Paul may have been deliberately quoting this phrase from the LXX of Prov 23:31.

which leads to debauchery.

The NIV softens what Paul makes plain: getting drunk on wine "is" (not "leads to") debauchery. "Debauchery" (ajswtiva , asôtia ) is the word for the kind of dissipation and "riotous living" in which the Prodigal Son wasted his inheritance (Luke 15:13). Like Paul, Peter exhorts his readers to abandon the "drunkenness, orgies, carousing" of the Gentiles, even though "they think it strange that you do not plunge with them into the same flood of dissipation (asôtia )" (1 Pet 4:3-4).

Instead, be filled with the Spirit.

This is the final imperative in the series of contrasts ("do not . . . but instead . . ."). Like the other imperatives, the present tense of this command insists on a continuing action. Being filled with the Spirit is the perfect opposite from getting drunk on wine: (1) They are alternatives which people choose in trying to find a way to cope when "the days are evil." (2) They have a profound, but opposite, effect on the way people speak and behave. (3) They are mutually exclusive; to be filled with one prevents being filled with the other. (4) On the day of Pentecost the crowd even mistakenly accused those who were filled with the Spirit as being drunk (Acts 2:13). (5) But unlike wine, the Spirit does not deaden natural intelligence and ability, but enhances it with "power and love and self-control" (2 Tim 1:7). Examples of those who were "full of the Spirit" are seen in Luke 1:15, 41, 67; 4:1; Acts 2:4; 4:8, 31; 6:3, 7:55; 9:17; 13:9.

5:19 Speak to one another

The imperative "be filled" is followed by a series of four participle expressions which illustrate what it means to be full of the Spirit: speaking, singing/making music, giving thanks, and being subject. The NIV breaks this in separate sentences for the sake of simplicity.

The Spirit-filled life is not lived in isolation, but in community with God's saints. The "one another" (eJautoi'" , heautois ) duties are incumbent upon all who are in Christ, for they are also in his body the church.

with psalms, hymns and spiritual songs.

Praise that is directed toward God can also be sung for the mutual benefit of fellow believers. Although it is difficult to draw any hard and fast distinctions between these three kinds of singing, Bruce has suggested that "psalms" (yalmoi'" , psalmois ) were drawn from the O.T. Psalter, "hymns" (u{mnoi" , hymnois ) were written compositions of the early church, and "spiritual songs" (w/jdai'" pneumatikai'" , ôdais pneumatikais ) were unpremeditated words sung as spontaneously Spirit-inspired. The primary focus of such singing is probably the public assembly, although the context is the entire spectrum of the Spirit-filled life.

Sing and make music in your heart to the Lord,

"Singing" (a/[donte" , adontes ) and "making music" (yavllonte" , psallontes ) are likely a hendiadys, saying the same thing with two separate terms. While psallô originally meant to "pluck with the fingers" as on a harp, by the first century the word usually meant "to sing" and did not necessarily imply the use of a musical instrument. Paul's purpose here is to encourage his readers to sing enthusiastically and with inward conviction ("in/with your heart") to one another and to the Lord.

5:20 always giving thanks to God the Father for everything,

The Spirit-filled life abounds in singing and thanksgiving. This third participle expression challenges the reader to give thanks to God "always" and "for everything." This presupposes an underlying faith that "in all things God works for good" (Rom 8:28). Believers can be thankful because they have the confident hope that God will make even tragedy and disaster an occasion for later blessing.

in the name of our Lord Jesus Christ.

Christians have access to God because of what Christ has done (Eph 2:18). Therefore, the privilege to speak with the Father in prayer comes by the authority granted by his Son. To pray "in Jesus' name" is not a ritualistic formula, but the basis by which we have access and the reason for which we can be thankful.

5:21 Submit to one another

The fourth participle which illustrates the Spirit-filled life is "submitting" or "being subject" (uJpotassovmenoi , hypotassomenoi ). People who have the mind of Christ (Phil 2:5) do not insist on getting their own way. Submission to each other is a necessary component of a community built on agapç love and meekness (Eph 4:2). It should be noted, however, that this is the only verse that uses this word (hypotassô ) to teach the concept. All other uses of this word in the N.T. call for specific groups to submit to a higher authority: believers to the state (Rom 13:1, 5; Tit 3:1), wives to husbands (1 Cor 14:34; Col 3:18; 1 Tim 2:11; Tit 2:5), children to parents (1 Tim 3:4), and slaves to masters (Tit 2:9).

out of reverence for Christ.

Literally, "in fear of Christ." Since Jesus is often pictured with the gentler aspects of the divine nature, it may seem surprising to hear Paul speak in this manner. But the ultimate submission is that of slaves to their Master. The slaves have no right to set up a "pecking order" among themselves. All authority belongs to Christ, and he alone has the right to designate any position of leadership or command.

C. THE CHRISTIAN IN DOMESTIC LIFE (5:22-6:9)

1. Wives and Husbands (5:22-33)

²² Wives, submit to your husbands as to the Lord. ²³ For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior. ²⁴ Now as the church submits to Christ, so also wives should submit to their husbands in everything. ²⁵ Husbands, love your wives, just as Christ loved the church and gave himself up for her ²⁶ to make her holy, cleansing ^a her by the washing with water through the word, ²⁷ and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless. ²⁸ In this same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself. ²⁹ After all, no one ever hated his own body, but he feeds and cares for it, just as Christ does the church - ³⁰ for we are members of his body. ³¹"For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh." ^{b 32} This is a profound mystery - but I am talking about Christ and the church. ³³ However, each one of you also must love his wife as he loves himself, and the wife must respect her husband.

^a 26 Or having cleansed ^b 31 Gen. 2:24

5:22 Wives, submit to your husbands

The word "submit" is drawn from v. 21, putting the finishing touches on a long original sentence:

Be filled with the Spirit,

speaking to one another . . .

singing/making music . . .

giving thanks . . .

being submissive . . .

. . . (for example) wives to your husbands.

While submission "to one another" introduces this command, it would be a distortion of what Paul said if one were to teach that husbands should submit to their wives just as wives submit to their husbands. There is a general sense, of course, in which a husband must put the well being of his wife or children ahead of his own happiness - this will be thoroughly addressed in vv. 25-33. But this does not eliminate the more specific roles in which wives are to submit to husbands, children to parents, and slaves to masters.

Having said this, let us qualify the wife's submissive role. (1) It is a position the wife willingly chooses to assume; the husband is nowhere authorized to put his wife in subjection. (2) It is a duty the wife owes because her Lord deserves it, even if her husband does not. (3) It is a limited submission, paralleling the limited submission Christians give to the delegated authority of government (Rom 13:1-2; Acts 4:19-20; 5:29). (4) The word "obey," suitable for children (6:1) and slaves (6:5) is not used of wives.

as to the Lord.

Christian wives are submissive to their husbands as one aspect of their obedience to Christ. This implies that the wives' ultimate reward comes from the Lord, whether they are adequately appreciated by their husbands or not.

5:23 For the husband is the head of the wife

The specific basis of the submission of the wife is that God has set the husband in the family as its "head" (kefalhv , kephalç ). Some have argued that this word means only "source," but the lexical evidence and Paul's own usage in 1:22 are conclusive in support of the meaning "leader" or "ruling authority." In Eph 1:22 Paul says that God "subjected" (uJpotavssw , hypotassô ) all things under Christ's feet and that Christ was appointed to be "head" (kephalç ) over all things. Now, in the context of chapter five, Paul clearly intends to use these key words in the same sense.

as Christ is the head of the church,

Christ demonstrated the kind of loving, sacrificial headship the husband is expected to exercise. For Jesus, the responsibility of headship meant that he gave up heavenly glory and comfort for the sake of the church. He became the servant of all, humbling himself even to the point of death on the cross. His headship was clothed in love.

Properly understood, this kind of sacrificial love balances the respectful submission of the wife. The wife is willing to yield to her husband's leadership; the husband is willing to give up everything to care for his wife and family. Within the framework of mutual submission, but fulfilling the specific roles of headship or submission, the husband and the wife each put aside selfish interests for the good of the marriage and the family.

his body, of which he is the Savior.

When Jesus accepted the responsibility of being head over his body, the church, it meant he had to be willing to serve as savior and protector - to rescue the church from danger. While the husband cannot be "savior" to the degree that Christ was, he can look to Christ as the ultimate model of what it means to look out for the interests of his family.

5:24 Now as the church submits to Christ,

"Now," Paul says, drawing together the threads of his argument from 1:22 and 5:22. He emphasizes his point by repeating the word "submits" ( hypotassetai ). Just "as" the church yields to Christ, in the ideal family the wife submits to her husband.

so also wives should submit to their husbands in everything.

Paul's description of the ideal marriage assumes both partners are Christians, mutually seeking to obey God's will. Paul does not here address the problem of the wife who is submissive to an unbelieving and abusive husband, nor the husband who sacrifices himself for an unbelieving and demanding wife (cf. 1 Cor 7:10-16; 1 Pet 3:1-7). In view of the limitations expressed in connection with v. 22 above, it is an overstatement to say with Lincoln, "There is to be no limit to the submission expected of wives, just as there is no limit to the Church's obedient service of Christ."

5:25 Husbands, love your wives,

The duty of the husband is not to enforce his wife's submission. His duty, repeated three times (vv. 25, 28, 33) is to love her. To "love" (ajgapa'te , agapate ) is to care for the needs of someone, even when that person is unlovely and undeserving. This divine kind of love is not motivated by self-interest or the attractiveness of the one loved, but by a sincere interest in that person's well being.

Love based on self-interest will fail whenever the object of love fails to gratify selfish lusts. Love based only on attractiveness will fail whenever the object of love grows older, fatter, sicker, or balder. True agapç love can include sexual desire and appreciation for attractiveness, but it is based on a permanent concern for the one loved. It is the only kind of love that goes on loving whether circumstances are better or worse, whether richer or poorer, in sickness or in health, until death parts the lovers.

just as Christ loved the church and gave himself up for her

When Christ gave his life for the church he loved, the church existed only in prospect. Christ gave his life for what would be, not for what already was. He would build the church out of the triumph of his own resurrection. His voluntary sacrifice sets the pattern for husbands to follow. As Westcott put it, "Christ loved the church not because it was perfectly lovable, but in order to make it such."

It is only Christ's kind of love that makes the headship of the husband tolerable. When the husband's greatest desire is for the happiness of his wife, and when the wife's greatest desire is to support the leadership of her husband, a harmonious and successful union will result.

5:26 to make her holy,

Christ's aim for his bride is expressed in three hina ("in order that") clauses in the original:

in order that he might "make holy,"

in order that he might "present,"

in order that it might "be holy and blameless."

The first purpose was to "make her holy" or "sanctify" (aJgiavsh/ , hagiasç ) her. By the cross of Christ, believers die to the old life (Gal 2:20) and are made separate from the world.

cleansing her by the washing with water through the word,

This first purpose is accomplished in "cleansing by the washing of the water in/by (the) word." The noun translated "washing" (loutrw/' , loutrô ) occurs elsewhere in the N.T. only in Titus 3:5, "the washing of rebirth." Bruce affirms that "this washing with water, accompanied by a spoken word, can scarcely be anything other than baptism; this is what the language would most naturally have conveyed to the original readers." As Jack Cottrell observes, "The only 'washing of water' in Christian experience is baptism."

The "word" (rJh'ma , rhçma ) which is associated with the water of baptism is especially the spoken word. This may have reference to the preaching of the gospel (Rom 10:17), the public confession of belief in Christ (Rom 10:8-10), the pronouncement of the divine name at baptism (Matt 28:19), or "calling on his name" in prayer (Acts 22:16).

5:27 and to present her to himself as a radiant church,

While the church is specifically called the "bride" of Christ only in the book of Revelation (21:2, 9; 22:17), that relationship is clearly in view here. Before a bride in ancient times was presented to her husband she was given a cleansing bath and then was dressed in her bridal garments. So also is the church being prepared for the day of the wedding feast of the Lamb (Rev 19:7-9) when she will be presented "as a bride beautifully dressed for her husband" (Rev 21:2; cf. vv. 9-10). It must not be overlooked, however, that while the final presentation is in the future, the cleansing process is now.

without stain or wrinkle or any other blemish,

Dressed in the robes washed white in the blood of the Lamb (Rev 7:13-14), the church will have bridal garments without "stain" (spivlon , spilon ). It is fitting that the bride should be thus, for the Lamb himself is said to be "stainless" (a[spilon , aspilon ) in 1 Pet 1:19. Neither will the church have any "wrinkle," the disfigurement of old age which would be totally unbecoming in the ideal bride.

but holy and blameless.

The Lord is re-creating his people in his own image (4:24). Just as God himself is holy (1 Pet 1:16), so shall his church be holy. Just as the Lamb has no stain and is also "blameless" (1 Pet 1:19), so shall be the Bride.

While Paul had earlier written of his own role in presenting the church "as a pure virgin" to Christ (2 Cor 11:2), in this passage he portrays Christ as fulfilling this role himself.

5:28 In this same way, husbands ought to love their wives as their own bodies.

Christ's sacrificial love for the church now serves as a model for husbands. Just as Christ gave everything to bring about the full beauty and potential of his bride, so should the husband lovingly attend to the development of his wife.

In the sense of loving one's own body, "to love" does not mean to admire and adore, but to care about its needs. Just as a man naturally pays attention to the needs of his body, so should he pay attention to the needs of his wife (see also v. 33). This duty becomes a special application of the broader command of Jesus to "love your neighbor as yourself" (Lev 19:18; Matt 22:39).

Some commentators have insisted that the command for husbands to love wives "as their own bodies" means "as (being) their own bodies." However, as the parallel in v. 33 clearly indicates, the command is that husbands should love their wives "as (they love) their own bodies." Paul urges the husband to treat his wife as his own body, but he stops short of saying the wife is the husband's body.

He who loves his wife loves himself.

The man who lived in a society of multiple wives, concubines and mistresses could very well think of women as expendable. But Paul emphasizes that each husband has a supreme duty to the one woman who is his wife: to love her as he loves himself. In one sense, in fact, since the two are "one flesh" (v. 31), to love her is to love himself.

There is also another sense in which it is true that the man who loves his wife loves himself. The more a man loves his wife, the more she will respond to him and be the kind of wife he wishes. Even if a man were motivated by nothing but selfishness, he would be wise to devote himself to loving his wife.

5:29 After all, no one ever hated his own body,

No normal man hates his own body, utterly ignoring its needs. The drive for self-preservation is so strong that a man will give just about anything to save his own skin (see Job 2:4). If his stomach cries out for food, he eats. If his body encounters pain, he retreats. It takes a good deal of unnatural teaching to convince a man deliberately to inflict pain on himself or starve himself. Paul calls for this natural protective instinct to be extended to include the wife. In Christ, the husband learns that he has no possession on earth more valuable than his wife - not even his own body.

The major images of body and bride are brought together in this verse. Just as the church is both body and bride of Christ, so the wife is to be considered as the husband's own body and bride.

but he feeds and cares for it,

To "feed" (ejktrevfei , ektrephei ) means to nourish, protect, and provide for. The word is even used for the sustaining protection and nourishment which the baby receives while still in the womb. To "care for" originally meant to keep warm and comfortable. Just as a man instinctively does these things for his body, so must he be concerned for every aspect of his wife's well-being: physical, mental, emotional, social, and spiritual.

just as Christ does the church -

Christ's care for his body (and bride) is both a past and a present thing. This clause in the Greek leaves the verb unexpressed, implying equally well that Christ either "did" or "does" care for the church. In the past Christ gave himself up for his church; in the present Christ continues to feed and care for it.

5:30 for we are members of his body.

Paul has earlier described how both Gentiles and Jews are made one body in Christ (2:16) and has twice emphasized that Christ is the head of that body (1:22-23; 4:15). The concept of Christians as individual members of the body of Christ is taught in greater detail in 1 Cor 6:15; 12:12-27.

5:31 "For this reason a man will leave his father and mother and be united to his wife,

Paul introduces Gen 2:24, quoted almost verbatim from the LXX, as the basis for teaching that the bride of Christ is also the body of Christ. The union in "one flesh" in marriage makes clear the linking of bride/body.

The edict of God from the beginning has been that a man will "leave" (kataleivyei , kataleipsei , "abandon, forsake") his parents, making a break from his childhood home to establish a new one. Although the bond between a son and his parents is strong (Exod 20:12), the institution of marriage is stronger. The man will then be "united" (proskollhqhvsetai , proskollçthçsetai , compounded from kollavomai , kollaomai , to "glue together") to his wife.

and the two will become one flesh."

Man and wife become "one flesh" in sexual union, in total self-disclosure, self-giving and self-commitment. The intimacy of "one flesh," however, goes far beyond the physical union, encompassing the blending together of every facet of the two lives. The sharing of bodies is accompanied by the sharing of minds, spirits, hopes, needs, aspirations.

5:32 This is a profound mystery - but I am talking about Christ and the church.

Through the Spirit's revelation, Paul is able to see and reveal a hidden purpose in the institution of the marriage relationship. God ordained the relationship as a preview of the fellowship to be shared by Christ and the church. There is a remarkable parallel between the husband/wife and Christ/church relationships, and we learn much about one by studying the other. While this passage is usually applied to husbands and wives, Paul wants the primary application to be with Christ and his church.

5:33 However, each one of you also must love his wife

Even though the primary application is to the church, the truth about the relationship still holds for the husband and wife. So Paul returns to the family, to end on the same note on which he began. Whatever the theological teaching about Christ and Gen 2:24, the immediate task at hand is for husbands - "each one" of them - to learn to love.

as he loves himself,

This is Paul's third command for the husband to love. While society pressures a man to assert his manhood by snubbing his wife and her wishes, the mature Christian husband does not have to prove anything to anybody. He is free to weigh the needs and wishes of each family member and make decisions in their best interests.

and the wife must respect her husband.

The third command for the wife changes from "submit" (vv. 22, 24) to "respect." The word Paul uses here (fobh'tai , phobçtai ) is a strong concept, usually translated "fear" or "reverence." But fear in the sense of "terror" or "intimidation" is not intended here, for "perfect love drives out fear" (1 John 4:18). Bruce notes that Sarah showed her husband reverence by calling him "my lord," but she did not live in fear of him: her record was marked by laughter and pleasure rather than terror.

The wonderful thing about God's plan for marriage is that the roles of husband and wife sustain and support each other. The more a wife submits to the man she respects and admires, the more he will love her. The more a husband loves his wife and sacrifices himself for her well-being, the more she will respect him and submit to his headship.

-College Press New Testament Commentary: with the NIV

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 5 (Chapter Introduction)

Overview

Eph 5:1, After general exhortations to love; Eph 5:3, to flee fornication; Eph 5:4, and all uncleanness; Eph 5:7, not to converse with the wicked; Eph 5:15, to walk warily; Eph 5:18, and to be filled with the Spirit; Eph 5:22, he descends to the particular duties, how wives ought to obey their husbands; Eph 5:25, and husbands ought to love their wives, Eph 5:32. even as Christ does his church.

Poole: Ephesians 5 (Chapter Introduction)

CHAPTER 5

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 5 (Chapter Introduction)

(Eph 5:1, Eph 5:2) Exhortation to brotherly love.

(Eph 5:3-14) Cautions against several sins.

(Eph 5:15-21) Directions to a contrary behaviour, and to relative duties.

(Eph 5:22-33) The duties of wives and husbands are enforced by the spiritual relation between Christ and the church.

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 5 (Chapter Introduction)

We had several important exhortations in the close of the foregoing chapter, and they are continued in this: particularly, I. We have here an exhortation to mutual love and charity (Eph 5:1, Eph 5:2). II. Against all manner of uncleanness, with proper arguments and remedies proposed against such sins: and some further cautions are added, and other duties recommended (v. 3-20). III. The apostle directs to the conscientious discharge of relative duties, from Eph 5:21, throughout this, and in the beginning of the next chapter.

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 5 (Chapter Introduction)

The Imitation Of God (Eph_5:1-8)

Jesting About Sin (Eph_5:1-8 Continued)

The Children Of Light (Eph_5:9-14)

The Christian Fellowship (Eph_5:15-21)

The Precious Bond (Eph_5:22-33)

The Precious Bond Eph_5:22-33 (Continued)

The Precious Bond Eph_5:22-33 (Continued)

The Growth Of Paul's Thought (Eph_5:22-33 Continued)

The Basis Of Love (Eph_5:22-33 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

Abbot, T. K. A Critical and Exegetical Commentary on the Epistles to the Ephesians and to the Colossians. International Critical Commentary series. Edinburgh: T. & T. Clark, 1897.

Aldrich, Roy L. "The Gift of God." Bibliotheca Sacra 122:487 (July-September 1965):248-53.

Alford, Henry. The Greek Testament. 4 vols. New ed. Cambridge: Deighton, Bell, and Co., 1880.

Allen, John A. The Epistle to the Ephesians. London: SCM Press, 1959.

Allis, Oswald T. Prophecy and the Church. Philadelphia: Presbyterian and Reformed Publishing Co., 1945.

Armstrong, John H. "How Shall We Wage Our Warfare?" In The Coming Evangelical Crisis, pp. 227-41. Edited by John H. Armstrong. Chicago: Moody Press, 1996.

Barclay, William. The Letters to the Galatians and Ephesians. Daily Study Bible series. 2nd ed. and reprint ed. Edinburgh: Saint Andrew Press, 1962.

Basinger, David and Basinger, Randall. Predestination and Free Will. Downer's Grove: InterVarsity Press, 1986.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Bedale, Stephen. "The Meaning of kephale in the Pauline Epistles." Journal of Theological Studies NS5 (1954):211-15.

Blaising, Craig A. "Dispensations in Biblical Theology." In Progressive Dispensationalism, pp. 106-27. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

_____. "The Extent and Varieties of Dispensationalism." In Progressive Dispensationalism, pp. 9-56. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Bock, Darrell L. "The New Man' as Community in Colossians and Ephesians." In Integrity of Heart, Skillfulness of Hands, pp. 157-67. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. "A Theology of Paul's Prison Epistles." In A Biblical Theology of the New Testament, pp. 299-331. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Breshears, Gerry. "The Body of Christ: Prophet, Priest, or King?" Journal of the Evangelical Theological Society 37:1 (March 1994):3-26.

Buswell, J. Oliver. A Systematic Theology of the Christian Religion. 2 Vols. Grand Rapids: Zondervan Publishing House, 1962.

Chafer, Lewis Sperry. The Ephesian Letter. Findlay, OH: Dunham Publishing Co., 1935. Reprint ed. Grand Rapids: Zondervan Publishing House, 1965.

_____. He that Is Spiritual. Findlay, OH: Dunham Publishing Co., 1918.

_____. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1948.

Constable, Thomas L. "Analysis of Bible Books--New Testament." Paper submitted for course 686 Analysis of Bible Books--New Testament. Dallas Theological Seminary, January 1968.

_____. Talking to God: What the Bible Teaches about Prayer. Grand Rapids: Baker Book House, 1995.

Dahms, John V. "The Subordination of the Son." Journal of the Evangelical Theological Society 37:3 (September 1994):351-64.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Dictionary of the Apostolic Church. Edited by James Hastings. 1915 ed. S. v. "Ephesians, Epistle to the," by L. W. Grensted.

Dictionary of the Bible. Edited by James Hastings. 1910 ed. S. v. "Ephesians, Epistle to," by W. Lock.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fl.: Schoettle Publishing Co., 1992.

Eadie, John. Commentary on the Epistle to the Ephesians. Edinburgh: T. & T. Clark, 1883; reprint ed. Minneapolis: James and Klock, 1977.

Eaton, Michael A. No Condemnation: A New Theology of Assurance. Downers Grove, Il.: Inter-Varsity Press, 1995.

Family Life Conference. Little Rock: Family Ministry, 1990.

Fong, Bruce W. "Addressing the Issue of Racial Reconciliation According to the Principle of Eph 2:11-22." Journal of the Evangelical Theological Society 38:4 (December 1995):565-80.

Foulkes, Francis. The Epistle of Paul to the Ephesians. Tyndale New Testament Commentaries series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1963.

Fruchtenbaum, Arnold G. "Israel and the Church." In Issues in Dispensationalism, pp. 113-30. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Frye, Mollie Ann. "How to Honor Your Parents When They've Hurt You." Psychology for Living 28:6 (June 1986):12-14.

Fung, Ronald Y. K. "The Nature of the Ministry according to Paul." Evangelical Quarterly 54 (1982):129-46.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gleason, Randall. "B. B. Warfield and Lewis S. Chafer on Sanctification." Journal of the Evangelical Theological Society 40:2 (June 1997):241-56.

Glenn, Donald R. "Psalm 8 and Hebrews 2: A Case Study in Biblical Hermeneutics and Biblical Theology." In Walvoord: A Tribute, pp. 39-51. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

Goodspeed, E. J. The Key to Ephesians. Chicago: University of Chicago Press, 1956.

Gordon, T. David. "Equipping' Ministry in Ephesians 4." Journal of the Evangelical Theological Society 37:1 (March 1994):69-78.

Grant, T. C. Browsings in Ephesians. New York: Loizeaux Brothers, Bible Truth Depot, n. d.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Gromacki, Robert Glenn. Salvation is Forever. Chicago: Moody Press, 1973.

Guelich, Robert A. "Spiritual Warfare: Jesus, Paul and Peretti." Journal of Pentecostal Studies 13:1 (Spring 1991):33-64.

Guthrie, Donald. New Testament Introduction. 3 vols. 2nd ed. London: Tyndale Press, 1966.

Harris, W. Hall, III. "The Ascent and Descent of Christ in Ephesians 4:9-10." Bibliotheca Sacra 151:602 (April-June 1994):198-214.

_____. "The Heavenlies' Reconsidered: Ouranos and Epouranios in Ephesians." Bibliotheca Sacra 148:589 (January-March 1991):72-89.

Harrison, Norman B. His Very Own. Chicago: The Bible Institute Colportage Association, 1930.

Hendriksen, William. New Testament Commentary: Exposition of Galatians and Exposition of Ephesians. Reprint ed. Grand Rapids: Baker Book House, 1979.

Hoch, Carl B., Jr. "The New Man in Ephesians 2." In Dispensationalism, Israel and the Church: The Search for Definition, pp. 98-126. Edited by Craig A. Blaising and Darrell L. Bock. Grand Rapids: Zondervan Publishing House, 1992.

Hodges, Zane C. Absolutely Free! A Biblical Reply to Lordship Salvation. Dallas: Redencion Viva, and Grand Rapids: Zondervan Publishing House, Academie Books, 1989.

_____. The Gospel Under Siege. Dallas: Redencion Viva, 1981.

_____. Grace in Eclipse. Dallas: Redencion Viva, 1985.

Hoehner, Harold W. "Ephesians." In Bible Knowledge Commentary: New Testament, pp. 613-45. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Hurley, James B. Man and Woman in Biblical Perspective. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1981.

International Standard Bible Encyclopaedia. Edited by James Orr. 1957 ed. S. v. "Ephesians, Epistle to the," by Charles Smith Lewis.

Ironside, Harry A. In the Heavenlies. New York: Loizeaux Brothers, n. d.

Jamieson, Robert; Fausset, A. R.; and Brown, David. Commentary Practical and Explanatory on the Whole Bible. Revised and reprinted ed. Grand Rapids: Zondervan Publishing House, 1970.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Wars of the Jews. London: T. Nelson and Sons, 1866.

Kidner, Derek. Psalms 1-72. Tyndale Old Testament Commentaries series. Leicester and Downers Grove: InterVarsity Press, 1973.

Kšstenberger, Andreas J. "What Does It Mean to Be Filled with the Spirit? A Biblical Investigation." Journal of the Evangelical Theological Society 40:2 (June 1997):229-40.

Kummel, Werner Georg. Introduction to the New Testament. Translated by Howard Clark Kee. Revised ed. Nashville: Abingdon Press, 1975.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol. 11: Galatians-Hebrews, by Otto Schmoller, Karl Braune, C. A. Auberlen, C. J. Riggenback, J. J. Van Oosterzee, and Carl Bernhard Moll. Translated by C. C. Starbuck, M. B. Riddle, Horatio B. Hackett, John Lillie, E. A. Washburn, E. Harwood, George E. Day, and A. C. Kendrick.

Lenski, Richard C. H. The Interpretation of St. Paul's Epistles to the Galatians to the Ephesians and to the Philippians. Reprint ed. Minneapolis: Augsburg Publishing House, 1961.

Lewis, Clive Staples. The Screwtape Letters. Reprint ed. New York: Macmillan, 1959.

Lincoln, Andrew T. Ephesians. Word Biblical Commentary series. Dallas: Word Books, 1990.

MacArthur, John F., Jr. Faith Works: The Gospel According to the Apostles. Dallas: Word Publishing, 1993.

Mare, W. Harold. "Paul's Mystery in Ephesians 3." Bulletin of the Evangelical Theological Society 8:2 (Spring 1965):77-84.

Martin, Alfred. "The Epistle to the Ephesians." In Wycliffe Bible Commentary, pp. 1301-17. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Matzat, Don. Christ-Esteem. Eugene: Harvest House Publishers, 1990.

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. Revised by C. S. C. Williams. Oxford: Clarendon Press, 1965.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morris, Leon. Expository Reflections on the Letter to the Ephesians. Grand Rapids: Baker Book House, 1994.

Munro, John. "Prayer to a Sovereign God." Interest 56:2 (February 1990):20-21.

Nebeker, Gary L. "Is Faith a Gift of God? Ephesians 2:8 Reconsidered." Grace Evangelical Society News 4:7 (July 1989):1, 4.

Nee, Watchman. Sit. Walk. Stand. 2nd British ed. London: Witness and Testimony Publishers, 1959.

Payne, J. Barton. The Imminent Appearing of Christ. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Pentecost, J. Dwight. Things to Come. Findlay, OH: Dunham Publishing Co., 1958.

_____. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

_____. Your Adversary the Devil. Grand Rapids: Zondervan Publishing House, 1969.

Peretti, Frank E. Piercing the Darkness. Westchester: Crossway Books, 1989.

_____. Prophet. Wheaton: Crossway Books, 1992.

_____. This Present Darkness. Westchester: Crossway Books, 1986.

Pope, W. B. The Prayers of St. Paul. London: Charles H. Kelly, 1897.

Robertson, Archibald Thomas. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1931.

Robinson, J. Armitage. St. Paul's Epistle to the Ephesians. London: Macmillan and Co., Ltd., 1903.

Rogers, Cleon L., Jr. "The Davidic Covenant in Acts-Revelation." Bibliotheca Sacra 151:601 (January-March):71-84.

Ross, Allen P. "Psalms." In Bible Knowledge Commentary: Old Testament, pp. 779-899. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Ryrie, Charles Caldwell. Dispensationalism. Chicago: Moody Press, 1995.

_____. Dispensationalism. Chicago: Moody Press, 1995.

_____. Dispensationalism Today. Chicago: Moody Press, 1965.

_____. "The Mystery in Ephesians 3." Bibliotheca Sacra 123:489 (January-March 1966):24-31.

_____. So Great Salvation. Wheaton: Scripture Press Publications, Victor Books, 1989.

Salmond, S. D. F. "The Epistle to the Ephesians." in The Expositor's Greek Testament, pp. 203-395. 5 vols. Edited by W. Robertson Nicoll. London: Hodder and Stoughton, 1910.

Saucy, Robert L. "The Church as the Mystery of God." In Dispensationalism, Israel and the Church: The Search for Definition, pp. 127-55. Edited by Craig A. Blaising and Darrell L. Bock. Grand Rapids: Zondervan Publishing House, 1992.

Simpson, E. K. Commentary on the Epistle to the Ephesians. In Commentary on the Epistle to the Ephesians and to the Colossians by E. K. Simpson and F. F. Bruce. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1968.

Stam, Cornelius R. Acts Dispensationally Considered. 4 vols. Chicago: Berean Bible Society, 1954.

Stifler, James M. The Epistle to the Romans. Chicago: Moody Press, 1960.

Stott, John R. W. The Message of Ephesians. The Bible Speaks Today series. Reprint ed. Leicester, England and Downers Grove: InterVarsity Press, 1979.

Strauss, Richard L. "Like Christ: An Exposition of Ephesians 4:13." Bibliotheca Sacra 143:571 (July-September 1986):260-65.

Taylor, Richard A. "The Use of Psalm 68:18 in Ephesians 4:8 in Light of the Ancient Versions." Bibliotheca Sacra 148:591 (July-September 1991):319-36.

Thiessen, Henry Clarence. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Trench, Richard Chenevix. Synonyms of the New Testament. Revised ed. London: James Clarke & Co., Ltd., 1961.

Trobisch, Walter. All a Man Can Be & What a Woman Should Know. Downers Grove: InterVarsity Press, 1983.

Van Ryn, August. Ephesians: The Glory of His Grace. 2nd ed. Neptune, NJ: Loizeaux Brothers, 1963.

von Posick, J. A. Light in Our Dwellings. London: G. Morrish, n. d.

Walvoord, John F. The Millennial Kingdom. Findlay, OH: Dunham Publishing Co., 1959.

Wedderburn, A. J. M. "Some Observations on Paul's Use of the Phrases In Christ' and With Christ'." Journal for the Study of the New Testament 25 (October 1985):83-97.

Westcott, Brooks Foss. Saint Paul's Epistle to the Ephesians. Reprint ed. Minneapolis: Klock & Klock, 1978.

Wiersbe, Warren W. The Bible Exposition Commentary. 2 vols. Wheaton: Scripture Press, Victor Books, 1989.

Wood, A. Skevington. "Ephesians." In Ephesians-Philemon. Vol. 11 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1978.

Woodcock, Eldon. "The Seal of the Holy Spirit." Bibliotheca Sacra 155:618 (April-June 1998):139-63.

B.XSTA|X|Wuest, Kenneth S. Word Studies in the New Testament. 4 vols. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1966.

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 5 (Chapter Introduction)

INTRODUCTION TO EPHESIANS 5

The apostle, in this chapter, goes on with his exhortations to the duties of religion; and such in general as relate to purity of life, and against uncleanness; and particularly treats of the duties of married persons. And whereas in the latter part of the preceding chapter, he had exhorted to kindness and tenderness, and which he enforced by the example of God himself, he here repeats and urges it; and to it adds the example of Christ in loving his people, and giving himself for them a propitiatory sacrifice, acceptable to God, Eph 5:1, then follows a dehortation from several vices of the impure kind, some as being filthy actions, and unbecoming saints, and not to be named by them, and much less done, Eph 5:3, others, and such as are vices of the tongue, as being inconvenient, and to which thanksgiving is preferred, Eph 5:4, and the former especially, as excluding from having any part or portion in the kingdom of God and Christ Eph 5:5, and all of them, as bringing the wrath of God upon men, Eph 5:6, wherefore professors of religion should avoid such sins, and not join with the children of disobedience in the commission of them, Eph 5:7, to which exhortation they should the rather give heed, from the consideration of their present state, illustrated by their former one; who were once darkness, but now light, and therefore should walk as enlightened persons, Eph 5:8, and as having the Spirit of God, which is known by its fruits, Eph 5:9, studying to know, approve of, and do that which is acceptable to God, Eph 5:10, and on the contrary, should have no society and communion with men in the commission of sins, the works of darkness, but should reprove them for them, Eph 5:11, since the things done by them were such, that it was a shame to relate them, and much more to commit them, Eph 5:12, and the rather this was incumbent upon them, since it was agreeably to their character, as being made light in the Lord; seeing it is the property of light to make manifest and detect what is done in the dark, Eph 5:13, which is confirmed by a passage of Scripture pertinently produced, to stir up drowsy and lifeless professors to the discharge of their duty, Eph 5:14, and from hence the apostle enforces a wise and circumspect walk and conversation, one part of which lies in redeeming time; and which should be done for this reason, because the present days were evil ones, Eph 5:15, and that they might avoid a foolish walk, and order their conversation wisely and aright, he suggests it would be proper to learn what was the will of the Lord, which is the rule of a Christian's walk and conversation, Eph 5:17, and whereas drunkenness is oftentimes the cause of all the above mentioned vices, the apostle cautions against that, and on the contrary advises them to be concerned for a larger measure of the Spirit of God; that under his influence they might sing psalms, hymns, and spiritual songs, in a melodious manner, and heartily to the Lord; and so express their thankfulness to him, for all mercies from him; and not abuse their mercies and themselves, spend their time in singing lewd and profane songs, as drunkards often do, Eph 5:18, and hence he passes to the special duties of wives and husbands, to which he premises a general exhortation to submission to one another, Eph 5:21, and begins with the subjection of wives to their husbands, this being the will of the Lord, Eph 5:22, and besides, the relation which the wife stands in to her husband, being her head, requires it; and which is illustrated by Christ being the head and Saviour of his body, the church, Eph 5:23, and which is further urged and enforced by the instance and example of the church's subjection to Christ, Eph 5:24, and next the apostle exhorts husbands to love their wives, in imitation of Christ, who has loved his church; and as an instance of it, has given himself to death for her; than which, there cannot be a greater instance of love, Eph 5:25, the ends of which were, the sanctification and cleansing of the church with his blood, by means of water and the word; and the presentation of her to himself, all glorious and beautiful, Eph 5:26, and then another argument is used, to engage the affections of husbands to their wives, they being their own bodies; so that loving them, is loving themselves, Eph 5:28, nor was it ever known, and it would be unnatural, for a man to hate his own flesh, but on the contrary, he nourishes and cherishes it; and therefore seeing the wife is a man's own flesh, he ought not to hate her, but to nourish and cherish her; and this is also enforced by the example of Christ, who does not hate his church, but nourishes and cherishes her, Eph 5:29, the reason of which is, because the saints which make up the church are members of him, one flesh and blood with him, Eph 5:30, which is the case of a man and his wife; and hence it is, that according to the original law of marriage, a man was to leave father and mother, and cleave to his wife, Eph 5:31, the whole of which is a mystery, and typical of the marriage relation and union between Christ and his church, Eph 5:32, and the chapter is closed with a recapitulation of the mutual duties of husband and wife, love in the one, and reverence in the other, Eph 5:33.

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

Abbott, T. K. Epistles to the Ephesians and to the Colossians . Edinburgh: T. & T. Clark, 1897.

Abbott-Smith, G. A Manual Greek Lexicon of the New Testament . Edinburgh: T. & T. Clark, 1937.

Allan, John A. "The 'In Christ' Formula in Ephesians," New Testament Studies 5 (1958-1959) 54-62.

Barclay, William. The Letters to the Galatians and Ephesians . Philadelphia: Westminster Press, 1958.

. New Testament Words . London: SCM Press, 1964.

Bartchy, S. Scott. First Century Slavery and 1 Corinthians 7:21 . Atlanta: Scholar's Press, 1973.

Barker, Kenneth, ed. The NIV Study Bible . Grand Rapids: Zondervan, 1985.

Barth, Markus. Ephesians (The Anchor Bible), Vol. 1 and 2. Garden City: Doubleday, 1960.

Bauer, Walter; William F. Arndt; and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . 2nd ed. Rev. by F. Wilbur Gingrich and Frederick W. Danker. Chicago: University of Chicago Press, 1979.

Beasley-Murray, G. R. "baptivzw," Dictionary of New Testament Theology (1975) I:144-150.

Bedale, S. "The Meaning of kefalhv in the Pauline Epistles," Journal of Theological Studies n.s. 5 (1954) 211-215.

Bertram, Georg. "paideuvw," Theological Dictionary of the New Tes- tament (1967) V:596-625.

Bietenhard, Hans. "Foreign," Dictionary of New Testament Theology (1975) I:684-690.

. "Lord," Dictionary of New Testament Theology (1976) II:510-519.

Blaikie, W. G. Ephesians . The Pulpit Commentary. Grand Rapids: Eerdmans, 1950.

Blass, F.; A. Debrunner; and Robert W. Funk. A Greek Grammar of the New Testament and Other Early Christian Literature . Chicago: University of Chicago Press, 1961.

Bruce, F. F. The Epistle to the Ephesians . London: Pickering & Inglis, 1961.

. The Epistles to the Colossians, to Philemon, and to the Ephesians (NICNT). Grand Rapids: Eerdmans, 1984.

Bόchsel, Friedrich. "ejlevgcw," Theological Dictionary of the New Testament (1964) II:473-476.

Carson, D. A.; Douglas, J. Moo; and Leon Morris. An Introduction to the New Testament . Grand Rapids: Zondervan, 1992.

Cohen, A. Everyman's Talmud . New York: E. P. Dutton, 1949.

Cottrell, Jack. Baptism: A Biblical Study . Joplin: College Press, 1989.

. What the Bible Says about God the Ruler . Joplin: College Press, 1984.

Coutts, J. "Ephesians 1:13-14 and 1 Peter 1:3-12," New Testament Studies 3 (1956-1957) 115-127.

Dana, H. E. and Julius R. Mantey. A Manual Grammar of the Greek New Testament . New York: Macmillan, 1955.

Deissmann, Adolph. Light from the Ancient East (Eng. Trans.). New York: Harper, 1927.

Eadie, John. Commentary on the Epistle to the Ephesians . Grand Rapids: Zondervan, reprint of 1883 edition.

Ebel, Gunther. "oJdov"," Dictionary of New Testament Theology (1978) III:935-945.

Ellicott, Charles John. The Epistles of Paul the Apostle to the Ephesians, Philippians, and Colossians . Grand Rapids: Zondervan (reprint).

Esser, Hans-Helmut. "tapeinov"," Dictionary of New Testament Theology (1976) II:259-264.

Fairweather, William. The Background of the Epistles . Edinburgh: T. & T. Clark, 1935.

Fields, Wilbur. The Glorious Church (BST). Joplin: College Press, 1960.

Filson, F. V. "The Christian Teacher in the First Century," Journal of Biblical Literature 60 (1941) 317-328.

Foerster, Werner. "a[swto"," Theological Dictionary of the New Testament (1964) I:506-507.

Foster, J. "The Harp at Ephesus," Expository Times 74 (1963) 156.

Green, E. M. B. "Ephesus," The New Bible Dictionary , ed. by J. D. Douglas. Grand Rapids: Eerdmans, 1962.

Grether, Oskar and Johannes Fichtner. "ojrghv," Theological Dictionary of the New Testament (1967) V:409-412.

Grudem, Wayne. "Does KEPHALE Mean 'Source' or 'Authority Over' in Greek Literature? A Survey of 2,336 Examples," Trinity Journal (1985) 38-59.

Grundmann, Walter. "dovkimo"," Theological Dictionary of the New Testament (1964) II:255-260.

Harder, Gunther. "spoudavzw," Theological Dictionary of the New Testament (1971) VII:559-568.

Hauck, Friedrich and Siegfried Schulz. "prau?"," Theological Dictionary of the New Testament (1968) VI:645-651.

Hendriksen, William. The Epistle to the Ephesians (NTC). Grand Rapids: Baker, 1967.

Howard, G. E. "The Faith of Christ," Expository Times 85 (1973-1974) 212-215.

. "The Head/Body Metaphors of Ephesians," New Testament Studies 20 (1974) 350-356.

Jeremias, Joachim. "ajkrogwniai'o"," Theological Dictionary of the New Testament (1964) I:792-793.

Kittel, Gerhard. "dovxa," Theological Dictionary of the New Testament (1964) II:242-255.

Kφster, Helmut. "splavgcnon," Theological Dictionary of the New Testament (1971) VII:548-559.

Lenski, R. C. H. The Interpretation of St. Paul's Epistles to the Gal- atians, to the Ephesians, and to the Philippians . Columbus, OH: Wartburg Press, 1946.

Liddell, Henry George; Robert Scott; and Henry Stuart Jones. A Greek English Lexicon . Oxford: Clarendon Press, 1968.

Lincoln, Andrew. Ephesians (WBC). Dallas: Word, 1990.

Link, Hans-Georg. "ejlevgcw," Dictionary of New Testament Theology (1976) II:140-142.

Louw, Johannes P. and Eugene Nida. Greek-English Lexicon of the New Testament . United Bible Societies, 1988.

Malherbe, Abraham J. "Life in the Graeco-Roman World," The World of the New Testament , ed. by Abraham J. Malherbe. Austin: Sweet, 1967.

Metzger, Bruce M. A Textual Commentary on the Greek New Testament . London: United Bible Societies, 1971.

Michaelis, W. "mimhthv"," Theological Dictionary of the New Testament (1967) IV:659-674.

Mickelsen, Berkeley and Alvery Mickelsen. "The 'Head' of the Epistles," Christianity Today 20 (1981) 264-267.

Mitton, C. Leslie. Ephesians (NCBC). Grand Rapids: Eerdmans, 1973.

Morris, Leon. The Atonement: Its Meaning and Significance . Downers Grove: InterVarsity, 1983.

Moulton, James Hope. A Grammar of New Testament Greek . Edinburgh: T. & T. Clark, 1963.

Moulton, W. F. and A. S. Geden. A Concordance to the Greek Testament . Edinburgh: T. & T. Clark, 1963 (reprint).

Oepke, Albrecht. "panopliva," Theological Dictionary of the New Testament (1967) V:295-315.

Palmer, Edwin H. The Five Points of Calvinism . Grand Rapids: Baker, 1972.

Rengstorf, Karl Heinrich. "dou'lo"," Theological Dictionary of the New Testament (1964) II:261-280.

Robertson, A. T. Word Pictures in the New Testament . Nashville: Broadman, 1930.

Robinson, J. A. St. Paul's Epistle to the Ephesians . London: Macmillan, 1904.

Sanders, J. T. The New Testament Christological Hymns . Cambridge: University Press, 1971.

Schlier, Heinrich. "ajmhvn," Theological Dictionary of the New Testament (1964) I:335-338.

Schmidt, Karl Ludwig. "oJrivzw," Theological Dictionary of the New Testament (1967) V:452-453.

. "prosagwghv," Theological Dictionary of the New Testament (1964) I:133-134.

Schmitz, Otto. "parakalevw," Theological Dictionary of the New Testament (1967) V:773-779.

Schnackenburg, Rudolf. Ephesians: A Commentary . Edinburgh: T. & T. Clark, 1991.

Schweizer, Eduard. "uiJoqesiva," Theological Dictionary of the New Testament (1972) VIII:397-399.

Stδhlin, Gustav. "ojrghv," Theological Dictionary of the New Testament (1967) V:419-447.

Stagg, Frank. "The Domestic Code and Final Appeal: Ephesians 5:21-6:24," Review and Expositor 76 (1979) 541-552.

Stein, Robert H. "Wine-Drinking in New Testament Times," Christianity Today (June 20, 1975) 9-11.

Strathmann, H. "mavrtu"," Theological Dictionary of the New Testament (1967) IV:474-514.

Thompson, J. A. Archaeology and the New Testament . Grand Rapids: Eerdmans, 1960.

Trench, R. C. Synonyms of the New Testament . Grand Rapids: Baker, 1953 (reprint).

Vine, W. E. An Expository Dictionary of New Testament Words . Westwood, NJ: Fleming H. Revell, 1940.

Weed, Michael R. The Letters of Paul to the Ephesians, the Colossians, and Philemon . Austin: Sweet, 1971.

Westcott, B. F. St. Paul's Epistle to the Ephesians . London: Macmillan, 1906.

Wood, A. Skevington. Ephesians . The Expositor's Bible Commentary, ed. by Frank Gaebelein. Grand Rapids: Zondervan, 1978.

-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