Text -- Ephesians 1:1-3 (NET)

Salutation

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

Spiritual Blessings in Christ

1:3 Blessed is the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly realms in Christ.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Eph 1:1

Of Christ Jesus ( Christou Iēsou ).

So B D, though Aleph A L have Iēsou Christou . Paul is named as the author and so he is. Otherwise the Epistle is pseudepigraphic.

Robertson: Eph 1:1

By the will of God ( dia thelēmatos theou ).

As in 1Co 1:1; 2Co 1:1; Rom 1:1.

Robertson: Eph 1:1

At Ephesus ( en Ephesōi ).

In Aleph and B these words are inserted by later hands, though both MSS. give the title Pros Ephesious . Origen explains the words tois hagiois tois ousin as meaning "the saints that are"(genuine saints), showing that his MSS. did not have the words en Ephesōi . The explanation of the insertion of these words has already been given in the remarks on "The Destination"as one copy of the general letter that was preserved in Ephesus. It is perfectly proper to call it the Epistle to the Ephesians if we understand the facts.

Robertson: Eph 1:3

Blessed ( eulogētos ).

Verbal of eulogeō , common in the lxx for Hebrew baruk (Vulgate benedictus ) and applied usually to God, sometimes to men (Gen 24:31), but in N.T. always to God (Luk 1:68), while eulogēmenos (perfect passive participle) is applied to men (Luk 1:42). "While eulogēmenos points to an isolated act or acts, eulogētos describes the intrinsic character"(Lightfoot). Instead of the usual eucharistoumen (Col 1:3) Paul here uses eulogētos , elsewhere only in 2Co 1:3 in opening, though in a doxology in Rom 1:25; Rom 9:5; 2Co 11:31. The copula here is probably estin (is), though either estō (imperative) or eiē (optative as wish) will make sense.

Robertson: Eph 1:3

The God and Father of our Lord Jesus Christ ( ho theos kai patēr tou Kuriou hēmōn Iēsou Christou ).

Kai is genuine here, though not in Col 1:3. The one article (ho ) with theos kai patēr links them together as in 1Th 1:3; 1Th 3:11, 1Th 3:13; Gal 1:4. See also the one article in 2Pe 1:1, 2Pe 1:11. In Eph 1:17 we have ho theos tou Kuriou hēmōn Iēsou Christou , and the words of Jesus in Joh 20:17.

Robertson: Eph 1:3

Who hath blessed us ( ho eulogēsas humās ).

First aorist active participle of eulogeō , the same word, antecedent action to the doxology (eulogētos ).

Robertson: Eph 1:3

With ( en ).

So-called instrumental use of en though in is clear.

Robertson: Eph 1:3

Every spiritual blessing ( pasēi eulogiāi pneumatikēi ).

Third use of the root eulog (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him.

Robertson: Eph 1:3

In the heavenly places in Christ ( en tois epouraniois en Christōi ).

In four other places in Ephesians (Eph 1:20; Eph 2:6; Eph 3:10; Eph 6:12). This precise phrase (with en ) occurs nowhere else in the N.T. and has a clearly local meaning in Eph 1:20; Eph 2:6; Eph 3:10, doubtful in Eph 6:12, but probably so here. In Eph 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ’ s kingdom (Phi 3:20) who is a stranger on earth (Phi 1:27; Eph 2:19). The word epouranios (heavenly) occurs in various passages in the N.T. in contrast with ta epigeia (the earthly) as in Joh 3:12; 1Co 15:40, 1Co 15:48, 1Co 15:49; Phi 2:10, with patris (country) in Heb 11:16, with klēsis (calling) in Heb 3:1, with dōrea (gift) in Heb 6:4, with basileia (kingdom) in 2Ti 4:18.

Vincent: Eph 1:1

By the will of God

As frequently in the introductions of the epistles, to emphasize his divine appointment. In Rom 1:1; 1Co 1:1, called is added.

Vincent: Eph 1:1

To the saints

See on Rom 1:7; see on Col 1:2; see on Phi 1:1.

Vincent: Eph 1:1

At Ephesus

There is much discussion as to the genuineness of these words. They are bracketed by both Westcott and Hort, and Tischendorf. On their omission or retention turns the question whether the epistle was addressed to the church at Ephesus, or was a circular epistle, addressed to Ephesus along with several other churches. For Ephesus , see on Rev 2:1.

Vincent: Eph 1:2

Grace

One of the leading words of the epistle. It is used thirteen times.

Vincent: Eph 1:3

Blessed ( εὐλογητὸς )

Placed first in the clause for emphasis, as always in the corresponding Hebrew in the Old Testament. The verb is commonly omitted - blessed the God . In the New Testament used of God only. The perfect participle of the verb, εὐλογημένος blessed , is used of men. See on 1Pe 1:3. The word differs from that used in the Beatitudes, μακάριος . which denotes character , while this word denotes repute . Lit., well-spoken of .

Vincent: Eph 1:3

God and Father of our Lord, etc.

Some object to this rendering on the ground that the phrase God of Christ is unusual, occurring nowhere in Paul, except Eph 1:17 of this chapter. Such render, God who is also the Father , etc. But Christ of God is found Mat 27:46; and my God , Joh 20:17; Rev 3:12. Compare, also, 1Co 3:23; and the phrase is undoubted in Eph 1:17.

Vincent: Eph 1:3

Hath blessed ( εὐλογήσας )

Kindred with εὐλογητὸς blessed .

Vincent: Eph 1:3

Spiritual ( πνευματικῇ )

Another leading word. Spirit and spiritual occur thirteen times. Paul emphasizes in this epistle the work of the divine Spirit upon the human spirit. Not spiritual as distinguished from bodily, but proceeding from the Holy Spirit . Note the collocation of the words, blessed , blessed , blessing .

Vincent: Eph 1:3

In the heavenly places ( ἐν τοῖς ἐπουρανίοις )

Another keyword; one of the dominant thoughts of the epistle being the work of the ascended Christ. Places is supplied, the Greek meaning in the heavenlies . Some prefer to supply things , as more definitely characterizing spiritual blessing . But in the four other passages where the phrase occurs, Eph 1:20; Eph 2:6; Eph 3:10; Eph 6:12, the sense is local, and ἐπουράνιος heavenly , is local throughout Paul's epistles. The meaning is that the spiritual blessings of God are found in heaven and are brought thence to us. Compare Phi 3:20.

Wesley: Eph 1:1

Not by any merit of my own.

Wesley: Eph 1:1

And in all the adjacent places. For this epistle is not directed to the Ephesians only, but likewise to all the other churches of Asia.

Wesley: Eph 1:3

God's blessing us is his bestowing all spiritual and heavenly blessings upon us. Our blessing God is the paying him our solemn and grateful acknowledgments, both on account of his own essential blessedness, and of the blessings which he bestows upon us. He is the God of our Lord Jesus Christ, as man and Mediator: he is his Father, primarily, with respect to his divine nature, as his only begotten Son; and, secondarily, with respect to his human nature, as that is personally united to the divine.

Wesley: Eph 1:3

With all manner of spiritual blessings, which are heavenly in their nature, original, and tendency, and shall be completed in heaven: far different from the external privileges of the Jews, and the earthly blessings they expected from the Messiah.

JFB: Eph 1:1

Rather, "through the will of God": called to the apostleship through that same "will" which originated the Church (Eph 1:5, Eph 1:9, Eph 1:11; compare Gal 1:4).

JFB: Eph 1:1

(See Introduction.)

JFB: Eph 1:1

The same persons are referred to by both designations, as the Greek proves: "to those who are saints, and faithful in Christ Jesus." The sanctification by God is here put before man's faith. The twofold aspect of salvation is thus presented, God's grace in the first instance sanctifying us, (that is, setting us apart in His eternal purposes as holy unto Himself); and our faith, by God's gift, laying hold of salvation (2Th 2:13; 1Pe 1:2).

JFB: Eph 1:2

(Rom 1:7; 1Co 1:3; 2Co 1:2; Gal 1:3).

JFB: Eph 1:3

The doxologies in almost all the Epistles imply the real sense of grace experienced by the writers and their readers (1Pe 1:3). Eph 1:3-14 sets forth summarily the Gospel of the grace of God: the FATHER'S work of love, Eph 1:3 (choosing us to holiness, Eph 1:4; to sonship, Eph 1:5; to acceptance, Eph 1:6): the SON'S, Eph 1:7 (redemption, Eph 1:7; knowledge of the mystery of His will, Eph 1:9; an inheritance, Eph 1:11); the HOLY SPIRIT'S, Eph 1:13 (sealing, Eph 1:13; giving an earnest of the inheritance, Eph 1:14).

JFB: Eph 1:3

And so the God and Father of us who are in Him (Joh 20:17). God is "the God" of the man Jesus, and "the Father" of the Divine Word. The Greek is, "Blessed us," not "hath blessed us"; referring to the past original counsel of God. As in creation (Gen 1:22) so in redemption (Gen 12:3; Mat 5:3-11; Mat 25:34) God "blesses" His children; and that not in mere words, but in acts.

JFB: Eph 1:3

All Christians.

JFB: Eph 1:3

Greek, "blessing." "All," that is, "every possible blessing for time and eternity, which the Spirit has to bestow" (so "spiritual" means; not "spiritual," as the term is now used, as opposed to bodily).

JFB: Eph 1:3

A phrase five times found in this Epistle, and not elsewhere (Eph 1:20; Eph 2:6; Eph 3:10; Eph 6:12); Greek, "in the heavenly places." Christ's ascension is the means of introducing us into the heavenly places, which by our sin were barred against us. Compare the change made by Christ (Col 1:20; Eph 1:20). While Christ in the flesh was in the form of a servant, God's people could not realize fully their heavenly privileges as sons. Now "our citizenship (Greek) is in heaven" (Phi 3:20), where our High Priest is ever "blessing" us. Our "treasures" are there (Mat 6:20-21); our aims and affections (Col 3:1-2); our hope (Col 1:5; Tit 2:13); our inheritance (1Pe 1:4). The gift of the Spirit itself, the source of the "spiritual blessing," is by virtue of Jesus having ascended thither (Eph 4:8).

JFB: Eph 1:3

The center and source of all blessing to us.

Clarke: Eph 1:1

To the saints which are at Ephesus - As some learned men think that this epistle was written to the Church of the Laodiceans, and that the words εν Εφεσῳ, in Ephesus, were not originally in this epistle, the consideration of the subject has appeared to be more proper for the preface; and to that the reader is referred for a particular discussion of this opinion. By the term saints we are to understand those who in that place professed Christianity, and were members of the Christian Church. Saint properly signifies a holy person, and such the Gospel of Christ requires every man to be, and such every true believer is, both in heart and life; but saint appears to have been as ordinary a denomination of a believer in Christ in those primitive times, as the term Christian is now. Yet many had the name who had not the thing

Clarke: Eph 1:1

The faithful in Christ Jesus - Πιστοις· the believers - the persons who received Christ as the promised Messiah, and the Savior of the world, and continued in the grace which they had received.

Clarke: Eph 1:2

Grace be to you - See the note on Rom 1:7.

Clarke: Eph 1:3

Blessed be the God - See the note on 2Co 1:3, where the same form is used

Clarke: Eph 1:3

With all spiritual blessings - With the pure doctrines of the Gospel, and the abundant gifts and graces of the Holy Ghost, justifying, sanctifying, and building us up on our most holy faith

Clarke: Eph 1:3

In heavenly places - Εν τοις επουρανιοις· In heavenly things, such as those mentioned above; they were not yet in heavenly places, but they had abundance of heavenly things to prepare them for heavenly places. Some think the word should be understood as signifying blessings of the most exalted or excellent kind, such as are spiritual in opposition to those that are earthly, such as are eternal in opposition to those that are temporal; and all these in, through and by Christ. We have already seen, on Gal 4:26, that the heavenly Jerusalem, or Jerusalem which is from above, is used by the Jews to signify the days of the Messiah, and that state of grace and glory which should follow the Levitical worship and ceremonies; and it is possible that St. Paul may use the word επουρανια, heavenly things, in this sense: God hath blessed us with all spiritual blessings in heavenly things, or in this heavenly state, in which life and immortality are brought to light by the Gospel. This is apparently the preferable sense.

Calvin: Eph 1:1

1.Paul, an apostle As the same form of salutation, or at least very little varied, is found in all the Epistles, it would be superfluous to repeat here the observations which we have formerly made. He calls himself “an apostle of Jesus Christ;” for all to whom has been given the ministry of reconciliation are his ambassadors. The word Apostle, indeed, carries something more; for it is not every minister of the gospel, as we shall afterwards see, (Eph 4:11,) that can be called an apostle. But this subject has been explained more fully in my remarks on the Epistle to the Galatians. (See Calvin on “Gal 1:1 ”)

He adds, by the will of God; for “no man ought to take this honor unto himself,” (Heb 5:4,) but every man ought to wait for the calling of God, which alone makes lawful ministers. He thus meets the jeers of wicked men by holding out the authority of God, and removes every occasion of inconsiderate strife.

To all the saints He gives the name of saints to those whom he afterwards denominates faithful in Christ Jesus. No man, therefore, is a believer who is not also a saint; and, on the other hand, no man is a saint who is not a believer. Most of the Greek copies want the word all; but I was unwilling to strike it out, because it must, at all events, be understood.

Calvin: Eph 1:3

3.Blessed ¹⁰⁸ be the God and Father of our Lord Jesus Christ. The lofty terms in which he extolls the grace of God toward the Ephesians, are intended to rouse their hearts to gratitude, to set them all on flame, to fill them even to overflowing with this thought. They who perceive in themselves discoveries of the Divine goodness, so full and absolutely perfect, and who make them the subject of earnest meditation, will never embrace new doctrines, by which the very grace which they feel so powerfully in themselves is thrown into the shade. The design of the apostle, therefore, in asserting the riches of divine grace toward the Ephesians, was to protect them against having their faith shaken by the false apostles, as if their calling were doubtful, or salvation were to be sought in some other way. He shews, at the same time, that the full certainty of future happiness rests on the revelation of his love to us in Christ, which God makes in the gospel. But to confirm the matter more fully, he rises to the first cause, to the fountain, — the eternal election of God, by which, ere we are born, (Rom 9:11,) we are adopted as sons. This makes it evident that their salvation was accomplished, not by any accidental or unlooked-for occurrence, but by the eternal and unchangeable decree of God.

The word bless is here used in more than one sense, as referring to God, and as referring to men. I find in Scripture four different significations of this word. 1. We are said to bless God when we offer praise to him for his goodness. 2. God is said to bless us, when he crowns our undertakings with success, and, in the exercise of his goodness, bestows upon us happiness and prosperity; and the reason is, that our enjoyments depend entirely upon his pleasure. Our attention is here called to the singular efficacy which dwells in the very word of God, and which Paul expresses in beautiful language. 3. Men bless each other by prayer. 4. The priest’s blessing is not simply a prayer, but is likewise a testimony and pledge of the Divine blessing; for the priests received a commission to bless in the name of the Lord. Paul therefore blesses God, because he hath blessed us, that is, hath enriched us with all blessing and grace.

With all spiritual blessings I have no objection to Chrysostom’s remark, that the word spiritual conveys an implied contrast between the blessing of Moses and of Christ. The law had its blessings; but in Christ only is perfection found, because he gives us a perfect revelation of the kingdom of God, which leads us directly to heaven. When the body itself is presented to us, figures are no longer needed.

In heavenly Whether we understand the meaning to be, in heavenly Places, or in heavenly Benefits, is of little consequence. All that was intended to be expressed is the superiority of that grace which we receive through Christ. The happiness which it bestows is not in this world, but in heaven and everlasting life. In the Christian religion, indeed, as we are elsewhere taught, (1Ti 4:8,) is contained the “promise of the life that now is, and of that which is to come;” but its aim is spiritual happiness, for the kingdom of Christ is spiritual. A contrast is drawn between Christ and all the Jewish emblems, by which the blessing under the law was conveyed; for where Christ is, all those things are superfluous.

Defender: Eph 1:1

Unlike the other Pauline epistles, there are few, if any, references to individuals or to local church problems in Ephesians. Nevertheless, strong confirmation exists in the ancient manuscripts and in writings of the church fathers that it was, indeed, addressed to the Ephesian church. In view of the fact that Paul visited Ephesus at least three times and once spent at least three years there teaching them night and day (Act 20:31), he knew this church and its people better than any other. No doubt he felt they would be best equipped to receive, then circulate, this most doctrinal of all his epistles. It is significant that the letters to the seven churches in Asia (Revelation 2 and 3) begin with the letter to Ephesus, suggesting that Ephesus was the mother church of the seven. None of the others (Smyrna, Pergamos, Thyatira, Sardis, Philadelphia and Laodicea) apparently received a letter from Paul (although there is a possible reference to a Laodicean letter in Col 4:16). So it seems plausible that Paul wanted the Ephesian epistle to be read in all the churches of Asia. That could well be the reason why he included no personal references. The latter could have been conveyed by Tychicus (Eph 6:21), who carried the epistle from Rome to Ephesus, presumably with the instruction to circulate it among the other churches."

TSK: Eph 1:1

an : Rom 1:1; 1Co 1:1; Gal 1:1

to the saints : Rom 1:7; 1Co 1:2; 2Co 1:1

which : Eph 6:21; Num 12:7; Luk 16:10; Act 16:15; 1Co 4:12, 1Co 4:17; Gal 3:9; Col 1:2; Rev 2:10,Rev 2:13, Rev 17:14

faithful : Acts 19:1-20:38

TSK: Eph 1:2

Rom 1:7; 2Co 1:2; Gal 1:3; Tit 1:4

TSK: Eph 1:3

Blessed : Gen 14:20; 1Ch 29:20; Neh 9:5; Psa 72:19; Dan 4:34; Luk 2:28; 2Co 1:3; 1Pe 1:3; Rev 4:9-11, Rev 5:9-14

God : Eph 1:17; Joh 10:29, Joh 10:30, Joh 20:17; Rom 15:6; 2Co 1:3, 2Co 11:31; Phi 2:11

who : Gen 12:2, Gen 12:3, Gen 22:18; 1Ch 4:10; Psa 72:17, Psa 134:3; Isa 61:9; Gal 3:9

heavenly : Eph 1:20, Eph 2:6, Eph 3:10, Eph 6:12 *marg. Heb 8:5, Heb 9:23

places : or, things, Eph 6:12

in Christ : Eph 1:10; Joh 14:20, Joh 15:2-5, Joh 17:21; Rom 12:5; 1Co 1:30, 1Co 12:12; 2Co 5:17, 2Co 5:21

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eph 1:1

Paul, an apostle; - see the notes at Rom 1:1.

By the will of God - see the notes at 1Co 1:1.

To the saints - A name often given to Christians because they are holy; see the notes at 1Co 1:2.

In Ephesus - see the introduction, sections 1 and 5.

And to the faithful in Christ Jesus - This evidently refers to others than to those who were in Ephesus, and it is clear that Paul expected that this Epistle would be read by others. He gives it a general character, as if he supposed that it might be transcribed, and become the property of the church at large. It was not uncommon for him thus to give a general character to the epistles which he addressed to particular churches, and so to write that others than those to whom they were particularly directed, might feel that they were addressed to them. Thus, the First Epistle to the Corinthians was addressed to "the church of God in Corinth - with all that in every place call upon the name of Christ Jesus our Lord."The Second Epistle to the Corinthians in like manner was addressed to "the church of God which is at Corinth, with all the saints which are in all Achaia."Perhaps, in the Epistle before us, the apostle referred particularly to the churches of Asia Minor which he had not visited, but there is no reason for confining the address to them.

All who are "faithful in Christ Jesus"may regard the Epistle as addressed by the Holy Spirit to them, and may feel that they are as much interested in the doctrines, promises, and duties set forth in this Epistle, as were the ancient Christians of Ephesus. The word "faithful"here is not used in the sense of "trustworthy,"or in the sense of "fidelity,"as it is often employed, but in the sense of "believing,"or "having faith"in the Lord Jesus. The apostle addresses those who were firm in the faith - another name for true Christians. The Epistle contains great doctrines about the divine purposes and decrees in which they, as Christians, were particularly concerned; important "mysteries"Eph 1:9, of importance for them to understand, and which the apostle proceeds to communicate to them as such. The fact that the letter was designed to be published, shows that he was not unwilling that those high doctrines should be made known to the world at large; still they pertained particularly to the church, and they are doctrines which should be particularly addressed to the church. They are rather suited to comfort the hearts of "Christians,"than to bring "sinners"to repentance. These doctrines may be addressed to the church with more prospect of securing a happy effect than to the world. In the church they will excite gratitude, and produce the hope which results from assured promises and eternal purposes; in the minds of sinners they may arouse envy, and hatred, and opposition to God.

Barnes: Eph 1:2

Grace to you, ... - see the notes, Rom 1:7.

Barnes: Eph 1:3

Blessed be the God and Father of our Lord Jesus Christ - This commences a sentence which continues to the close of Eph 1:12. The length of the periods in the writings of Paul, is one cause of the obscurity of his style, and renders an explanation often difficult. The meaning of this phrase is, that God has laid a foundation for gratitude for what he has done. The ground or reason of the praise here referred to, is that which is stated in the following verses. The leading thing on which the apostle dwells is God’ s eternal purpose - his everlasting counsel in regard to the salvation of man. Paul breaks out into the exclamation that God is worthy of praise for such a plan, and that his eternal purposes, now manifest to people, give exalted views of the character and glory of God. Most persons suppose the contrary. They feel that the plans of God are dark, and stern, and forbidding, and such as to render his character anything but amiable.

They speak of him, when he is referred to as a sovereign, as if he were tyrannical and unjust, and they never connect the idea of that which is amiable and lovely with the doctrine of eternal purposes. There is no doctrine that is usually so unpopular; none that is so much reproached; none that is so much abused. There is none that people desire so much to disbelieve or avoid; none that they are so unwilling to have preached; and none that they are so reluctant to find in the Scriptures. Even many Christians turn away from it with dread; or if they "tolerate"it, they yet feel that there is something about it that is especially dark and forbidding. Not so felt Paul. He felt that it laid the foundation for eternal praise; that it presented glorious views of God; that it was the ground of confidence and hope; and that it was desirable that Christians should dwell upon it and praise God for it. Let us feel, therefore, as we enter upon the exposition of this chapter, that God is to be praised for all his plans, and that it is "possible"for Christians to have such views of the doctrine of "eternal predestination"as to give them most elevated conceptions of the glory of the divine character. And let us also be "willing"to know the truth. Let us approach word after word, and phrase after phrase, and verse after verse, in this chapter, willing to know all that God teaches; to believe all that he has revealed; and ready to say, "Blessed be the God and Father of our Lord Jesus Christ for all that he has done."

Who hath blessed us - Who does Paul mean here by "us?"Does he mean all the world? This cannot be, for all the world are not thus blessed with "all"spiritual blessings. Does he mean "nations?"For the same reason this cannot be. Does he mean the Gentiles in contradistinction from the Jews? Why then does he use the word "us,"including himself, who was a Jew? Does he mean to say that they were blessed with external privileges, and that this was the only object of the eternal purposes of God? This cannot be, for he speaks of "spiritual blessings;"he speaks of the persons referred to as having "redemption"and "the forgiveness of sins;"as having "obtained an inheritance,"and as being sealed with the "Holy Spirit of promise."These appertain not to nations, or to external privileges, or the mere offers of the gospel, but to true Christians; to persons who have been redeemed. The persons referred to by the word "us,"are those who are mentioned in Eph 1:1, as "saints,"- ἅγίοις hagiois - "holy;"and "faithful"- πιστοῖς pistois - "believing,"or "believers."

This observation is important, because it shows that the plan or decree of God had reference to individuals, and not merely to nations. Many have supposed (see Whitby, Dr. A. Clarke, Bloomfield, and others) that the apostle here refers to the "Gentiles,"and that his object is to show that they were now admitted to the same privileges as the ancient Jews, and that the whole doctrine of predestination here referred to, has relation to that fact. But, I would ask, were there no Jews in the church at Ephesus? See Act 18:20, Act 18:24; Act 19:1-8. The matter of fact seems to have been, that Paul was uncommonly successful there among his own countrymen, and that his chief difficulty there arose, not from the Jews, but from the influence of the heathen; Act 19:24. Besides what evidence is there that the apostle speaks in this chapter especially of the Gentiles, or that he was writing to that portion of the church at Ephesus which was of Gentile origin? And if he was, why did he name himself among them as one on whom this blessing had been bestowed? The fact is, that this is a mere supposition, resorted to without evidence, and in the face of every fair principle of interpretation, to avoid an unpleasant doctrine. Nothing can be clearer than that Paul meant to write to "Christians as such;"to speak of privileges which they enjoyed as special to themselves; and that he had no particular reference to "nations,"and did not design merely to refer to external privileges.

With all spiritual blessings - Pardon, peace, redemption, adoption, the earnest of the Spirit, etc., referred to in the following verses - blessings which "individual Christians"enjoy, and not external privileges conferred on nations.

In heavenly places in Christ - The word "places"is here understood, and is not in the original. It may mean heavenly "places,"or heavenly "things."The word "places"does not express the best sense. The idea seems to be, that God has blessed us in Christ in regard to heavenly subjects or matters. In Eph 1:20, the word "places"seems to be inserted with more propriety. The same phrase occurs again in Eph 2:6; Eph 3:10; and it is remarkable that it should occur in the same elliptical form four times in this one epistle, and, I believe, in no other part of the writings of Paul. Our translators have in each instance supplied the word "places,"as denoting the rank or station of Christians, of the angels, and of the Saviour, to each of whom it is applied. The phrase probably means, in things pertaining to heaven; suited to prepare us for heaven; and tending toward heaven. It probably refers here to every thing that was heavenly in its nature, or that had relation to heaven, whether gifts or graces. As the apostle is speaking, however, of the mass of Christians on whom these things had been bestowed, I rather suppose that he refers to what are called Christian graces, than to the extraordinary endowments bestowed on the few. The sense is, that in Christ, i. e. through Christ, or by means of him, God had bestowed all spiritual blessings that were suited to prepare for heaven - such as pardon, adoption, the illumination of the Spirit, etc.

Poole: Eph 1:1

Chapter Summary

Eph 1:1,2 After saluting the Ephesians,

Eph 1:3-6 Paul blesseth God for his spiritual blessings on

those whom he had chosen in Christ, and predestinated

to the adoption of children,

Eph 1:7-10 for our redemption by his grace, according to his

revealed purpose of gathering together all in one

under Christ,

Eph 1:11,12 for the inhertance already obtained by those who

first trusted in Christ,

Eph 1:13,14 and for the Spirit given to after believers, as an

earnest of the same.

Eph 1:15-19 He declareth his continual thankfulness to God for

their faith, and his prayers that God would perfect

them in the knowledge of those things which concerned

their state in Christ,

Eph 1:20-23 whom God had raised up, and exalted to be the supreme

Head of his body the church.

The faithful this may be understood either:

1. By way of restriction, of those that are sincere and constant to Christ, and so not only saints by profession, but true to their profession; or rather:

2. By way of explication: he defines those saints he spake of, and calls them faithful in Christ here, whom he called saints before.

Christ Jesus the Author and Fountain of that holiness which denominates them saints.

Poole: Eph 1:2-3

Ver. 2,3. Blessed be i.e. thanked, praised. We bless God when we praise him for, and acknowledge him in, his excellencies or benefits.

Who hath blessed us hath vouchsafed or communicated, all spiritual blessings to us. God blesseth us when he doeth good to us: and so the word blessed is taken in a different sense from what it was in the former clause.

With all of all sorts or kinds.

Spiritual blessings in opposition to temporal and worldly, which the carnal Jews principally expected, and the law mostly promised, Deu 28:1-14and which were but types and shadows of those spiritual blessings which immediately relate to the spiritual life and salvation of believers.

In heavenly places Gr. supercelestial, or heavenly: understand either:

1. Things; and then it seems to be the same as spiritual blessings, only in other terms. Or:

2. Places, in opposition to earthly places, particularly the land of Canaan, in which God had formerly promised to bless his people. These spiritual blessings are in heavenly places, because, though they reach us here on earth, yet they are derived to us from God and Christ in heaven, and in heaven only have their full perfection and consummation hereafter.

In Christ by or through Christ; upon the account of whose merit, and by whose efficiency, these spiritual blessings are derived from God to us. Or, in Christ as our Head, the repository and seat of all Divine blessings, from whom they flow down upon us as his members, receiving all we have out of his fulness. He seems to have respect to the promise made to Abraham, Gen 22:18 : That in his seed all the nations of the earth should be blessed; pointing out Christ as that seed, and those blessings as spiritual. See Act 3:25,26 .

PBC: Eph 1:1

What kind of person does the gospel address? Does it address all mankind? Or does it address a particular kind or class of people? In this introduction to the Ephesian letter, Paul carefully defined the recipients of his letter by two descriptive terms, saints and faithful in Christ Jesus.  41

" saints"

Who are saints? How does one become a saint? By Paul’s use of the word here and by its use in other New Testament scriptures, we conclude that saints are not as exclusive as many would have us think. Neither are they made saints by an act of the church. When we study the doctrine of sanctification, we will learn more about saints. Legally, every child of God is a saint. 41

" to the faithful in Christ Jesus."

The person who fits this description is already in Christ Jesus. Further, in Christ Jesus he manifests faithfulness. This verse should encourage us to understand that faithfulness does not put the sinner in Christ Jesus. It rather manifests that the faithful saint holds an established relationship with Christ, dwelling permanently in him. 41

REFLECTIONS.

This chapter is a rich storehouse of Spiritual truth. Paul here treats of the foundation principles of Christian hope. As ponderous stones are laid deep in the earth to support some mighty structure, so would Paul find in God’s eternal purpose and omnipotent power, a sure basis for the building of mercy. Other foundation can no man lay than that is laid—laid deep and strong ere man came upon the scene. If we are true believers, or faithful ministers of Christ, we owe it to the unmerited and sovereign grace of God. He might justly had left all to perish evermore; so Christians are but as brands plucked from the burning. The thought that our present hopeful state grows out of, or is due to, God’s eternal purpose, is an abiding well-spring of joy. It led Paul to exclaim, " All things work together for good to them that love God, who are the called according to his purpose."

I am not sad nor surprised that self-confident men dislike these pride-debasing truths, but my heart is pained within me to know that some who are Christians in heart, and who love the Redeemer, dislike the thought that our eternal salvation in heaven is the result of God’s eternal purpose and foreknowledge. God has given us this truth as a stronghold in the day of trouble, a resting-place in despondency, a rock of comfort in the gloomy hour. When we consider our poor fallen state here, our weakness, the evil of our hearts, our proneness to do wrong; and when we remember that Satan is our foe; that the world is at war with our eternal interests; that death and the tomb are waiting for each one of us, should we not press to our hearts those wonderful truths that Paul has given for the consolation of believers? Should not every child rejoice to hear that God remembered his people in eternity’ that they were chosen in Christ Jesus ere time began; predestinated to be holy and without blame, given redemption and forgiveness of sins, and an inheritance in Christ? Is it not a source of exceeding joy that God manifested his greatness of his power to us-ward; opening the eyes of our understanding, causing us to believe, and sealing us with the Holy Spirit of promise, and giving us the inspiring truth that we are one with the Redeemer? May these considerations be the solace of our lives, and make us tender to those who know them not. If thus favored, it is ours to commend in life and heart the great truths we profess, that God may be glorified by the children of men.

Eph 1:1 Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus:

" Paul, a servant of Jesus Christ, by the will of God:"

This eminent servant in the Gospel, the most striking character in the New Testament next to Jesus, was not an apostle from his own choice. He had not thrust himself into the office, nor sought it, but declared of it, " Necessity is laid upon me, yea woe is unto me if I preach not the gospel." His labors, sacrifices, and sufferings were patiently endured because of this necessity. He did not engage in this work that he might obtain a livelihood, or secure an honorable name, but simply because God had called him to the work. No man taketh this honor upon himself, nor does he shrink from its sacrifices and responsibility, when moved by the " necessity" that God implants.

We yet need men " called of God" to preach the ever-living gospel of truth, men who do not labor for gain, but from love to God and to his people. The man who engages in this work from any other motive, cannot preach the gospel. He may preach many things pleasing to the world, but the bearer of the true message to God’s people must be " sent" of him. It was God who sent the prophets and servants of old, who sent Jesus of Nazareth, and John the forerunner of his kingdom. It was he who called and sent each one of his apostles, who " set in the church" every official gift; and it is to him, as the Lord of the harvest, that we are directed to pray that he will send laborers into his field and the question may properly be asked, " How can they preach, except they be sent?"

" To the Saints which are at Ephesus, and to the faithful in Christ Jesus."

This epistle is clearly addressed to Christian people, and not to men of the world. The distinction should be kept in view with every part of the letter. Being directed " to the Saints," or faithful believers, no minister or teacher has the right to apply it to unbelievers, or the unregenerate. The same thought is connected with every portion of God’s word, and it is a fruitful source of error and confusion to disregard so plain a truth. Whatever there may be of promise, privilege, or comfort in this letter, it cannot be applied farther than to the faithful in Christ Jesus.

Eld. James Oliphant

PBC: Eph 1:2

By " grace" in this expression, the apostle does not refer to the doctrine of grace as saving his people from ruin, but to the Lord’s presence and help in their daily life. The same thought occurs in the exhortation, " Let us have grace whereby we may serve God acceptably and godly fear." So it is indispensable in the true service of God, and with it there is a sweetness to us that makes his worship the most delightful employment. It becomes the children of God to be constantly seeking this state of the heart and pray that God’ fullness of the blessing of the gospel of Christ. Peace with God is equally desirable and dear to the believer. How precious is the experience that we are at peace with " our Father!" When thus at peace, we can easily bear the malice and injustice of men. Nothing on earth can disturb the serenity of mind when Jesus has left his peace, for the peace that abides and arms us against the stings of this world, is from no less a friend than God our Father, and the Lord Jesus Christ.

Eld. James Oliphant

PBC: Eph 1:3

At times we tend to divide eternal blessings and timely blessings into neat compartments. We seem averse to allowing them to flow logically and freely across the band of time that marks our current physical universe into eternity. Paul had no such aversion to this logical flow of blessings between eternity and time. For him the same hand of grace that chose us in Christ before God created the universe is the hand that blesses us with all spiritual blessings now, and it is that same hand of grace that will complete our blessings as it gathers us together in Heaven in our Lord Jesus Christ. This river runs long and wide! We drink of it sparingly in time; we shall drink deeply of its waters in eternity.

313

Eph 1:3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:

" Blessed be the God and Father of our Lord Jesus Christ."

How truly this expresses the feelings of the Christian, who is engaged, as Paul was, in reviewing the mercies of Jehovah. It denotes reverence and tender affection, and rises spontaneous in the heart of every believer. " Bless the Lord, O my soul," cries the Psalmist, " and forget not all his benefits." Luke tells how Mary, Elizabeth, and Zachariah all poured forth the sweetest strains of blessing and praise to God under a sense of his mercy and good will to men. This expression confirms the doctrine of a Triune God as to the Father and Son. Take from us this sweet truth, and you take from us the mediatorial office and our hope perishes. There is no sweeter portion of divine truth, and no gift so precious as the knowledge of a Savior equal with God and one with him, and yet who could say, " I must work the works of him who sent me." Our praise to God grows out of a sense of his goodness, as prayer grows out a knowledge of our wants. Jesus teaches us to say " Our Father," and Paul inculcates a common interest with believers in the Lord Jesus Christ.

" Who has blessed us with all spiritual blessings in heavenly places in Christ."

Our blessing God confers no real benefit on him, but when he blesses us, " the poor are filled with good things" and made to rejoice. When a mother, helpless and poor, exclaims, " bless my child," she but manifests a tenderness and depth of love, that tells plainly what she would do if she were able, and so Paul, in the same manner, reveals a supreme devotion and tender, loving regard for his Maker, while utterly unable to bestow the slightest favor. If God hath blessed us, then we are secure in estate, character, and hope. The earth may reel and stagger as a drunken man, and the elements grow black with terror, but he who created all material things, will never remove far from us the everlasting arms. If we are not blessed of the Father, we are ruined, though all the world speaks well of us. We are to place little value upon the applause of men or the flattery of the world. We should esteem spiritual blessings as infinitely of more value than material good. Paul seemed to forget temporal blessings in his ardor to commend the things that pertained to his eternal welfare. There seems often to be a connection between temporal losses and our spiritual well being. " Before I was afflicted I went astray, but now I keep thy word," may be said by many as truthfully as David. If riches and honor bring pride and cause us to forget God, it is a mercy to be stripped of those snares, and if tribulation brightens us as does the hope that maketh not ashamed, let us receive it as the " excellent oil of kindness." Humility is the royal gem of religion, and is God’s gift. Sometimes it is like bitter herbs to the tried soul. David becomes humble when driven from his throne and stripped of earthly glory. If bereavements or poverty be attended with lowliness of spirit, then we may bless God, even for what we suffer.

" Places" is an italicized word, and is rendered " things" in the margin. This phrase should not give rise to vain speculation. It no doubt refers to our being raised to walk in newness of life. The apostle would certainly include faith, repentance, love to God, spiritual discernment and understanding. These blessings do not make believers proud and boastful, but on the contrary, lowly minded, thankful and tender hearted. If you are a child of God, it is his work, and your heart should overflow with unceasing love to him, and kindliness of spirit to all men. Who can portray the advantages of a Christian life, which is but a display of the spiritual blessings the apostle had in view.

Eld. James Oliphant

Haydock: Eph 1:1

St. John Chrysostom take notice, in his preface to this epistle, that the doctrinal part in the first three chapters is treated in a very sublime manner, with long periods and sentences, which makes the style more perplexed and the sense more obscure than in his other epistles. On this account I shall first give the reader a paraphrase as literal as I can, and then make some short notes on the difficulties in the text. (Witham)

Haydock: Eph 1:3

Blessed by the God, who, through his Son Jesus Christ, made man, hath blessed us with all spiritual blessings and gifts; and by his grace, infused into our souls, has given us a title to a happy eternity in heaven. (Witham) ---

In heavenly things; (in cælestibus) i.e. all spiritual blessings from heaven, or for eternity. This is the object of all the blessings we receive from God; and we ought, according to the first intention of them, to refer them all to eternal or heavenly beatitude. St. Paul distinguishes the blessings which we receive in Jesus Christ from those bestowed upon the Jews, which were temporal and limited to this earth. (Calmet; Challoner)

With all spiritual blessings in heavenly places: literally, in heavenlies, [1] or celestials, which some expound and translate, in heavenly things; but this being expressed just before by spiritual blessings, it rather seems to be understood of the glory prepared for us un heaven, or in the heavenly mansions; in which sense it seems to me, according to the interpretation both of St. Jerome and of St. John Chrysostom in their commentaries on these words. Estius takes notice that the same expression, in the celestials, is used five times in this epistle, and in all of them signifies places above us. (Witham)

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[BIBLIOGRAPHY]

In cælestibus, Greek: en tois epouraniois, in supercælestibus. St. Jerome, (p. 324, tom. 4. nov. edit.) Spiritualia in cælestibus expectanda....thesaurizamus nobis in cælis. See St. John Chrysostom, Greek: log. a. p. 765.

Gill: Eph 1:1

Paul, an apostle of Jesus Christ by the will of God,.... See Gill on Rom 1:1. See Gill on 1Co 1:1. See Gill on 2Co 1:1. See Gill on Gal 1:1.

To the saints which are at Ephesus; of this place, see the note above upon the title of the epistle, and See Gill on Act 18:19. The persons residing there, to whom the epistle is written, are described by their character, as "saints"; being separated by the grace of God the Father in eternal election; whose sins were expiated by the blood and sacrifice of Christ; and to whom he himself was made sanctification; and who were internally sanctified by the Spirit of God, and lived holy lives and conversations. The Alexandrian copy, and some others, and the Vulgate Latin version, read, "to all the saints"; whether officers of the church, or private members, whether rich or poor, bond or free, strong or weak believers, of greater or lesser abilities.

And to the faithful in Christ Jesus: who were in Christ, not only by electing grace, but were openly and manifestly in him, through converting grace; and abode in him as branches in the vine; continued constant, and persevered in faith and holiness; and were faithful to the cause and interest of Christ, and to his Gospel and ordinances; and were hearty and sincere in the profession of their faith in Christ, and love to him and his: or, as the Arabic version renders it, "and to them that believe in Jesus Christ"; with all their hearts, to the saving of their souls; who look unto him, venture on him, rely upon him, and trust in him for life and salvation, and who shall certainly be saved; of such the church at Ephesus consisted, to whom this epistle was written: of the church there; see Gill on Act 20:17.

Gill: Eph 1:2

Grace be to you, and peace from God,.... See Gill on Rom 1:7.

Gill: Eph 1:3

Blessed be the God and Father of our Lord Jesus Christ,.... God, the first person in the Trinity, is the God of Christ, as Christ is man and Mediator; he chose and appointed him to be the Mediator, and made a covenant with him as such; he formed and prepared an human nature for him, and anointed it with the Holy Ghost above measure, and supported it under all his trials and sufferings, and at last glorified it: and Christ, as man, prayed to him as his God, believed, hoped, and trusted in him as such, and loved him as in such a relation to him, and cheerfully obeyed his commands. And the same is the Father of Christ, as Christ is God; as such he is the Son of God; not by creation, as angels and Adam, nor by adoption, as saints, but by natural generation; he being the only begotten of the Father, his own proper Son, of the same nature and perfections with him, and equal to him. Now to "bless" God is neither to invoke nor confer a blessing on him; for there is none greater than he to be called upon; nor does he need anything, nor can he receive anything from his creature; but it is either to congratulate his greatness and goodness, to ascribe blessing, glory, and honour to him, or to give thanks unto him, both for temporal and spiritual mercies. And the reasons why he is blessed, or praised by the saints as the God and Father of Christ, are; because these are his New Testament titles, under which he is more clearly made known, and in which he delights; and because he is their God and Father in Christ; nor can they come to him in any other way, but through him; and because it is through him that all their blessings come to them, and therefore all their praises must go this way, as follows:

who hath blessed us with all spiritual blessings in heavenly places in Christ: God is the author and giver of all blessings; and he blesses his people with them, as he is the God and Father of Christ, and as he is their covenant God and Father in Christ; and he only can bless; if he blesses not, none can; and if he blesses, they are blessed indeed: the "us" that are blessed, are such who deserve, according to the tenor of the law, to be cursed; and are not all men, but some distinct from others; and who are before described as saints, and faithful in Christ Jesus; and include both Jews and Gentiles, who belong to the election of grace. And the blessings such are blessed with are spiritual, so called to distinguish them from temporal blessings. The Jews have the like distinction of טובות זמניות, "temporal blessings", and טובות רוחניות, "spiritual blessings" ^d; which latter are solid, substantial, and lasting blessings; and which concern the good of the soul or spirit of man; and are agreeable to, and desired by a spiritual man; and are applied by the Holy Spirit of God; and so the Ethiopic version renders it, "with every blessing of the Holy Spirit": and which are very comprehensive, and take in all the fulness of grace in Christ; all the blessings and sure mercies of the everlasting covenant; all things pertaining to life and godliness, such as justification, peace, pardon, adoption, sanctification, and eternal life: and with these the saints are blessed "in heavenly" places; God that blesses them is in heaven, and so is Christ, in whom they are blessed; and the completion of their blessedness will be in heaven, where their hope is laid up, and their inheritance is reserved: and this phrase may denote the safety of them, being out of the reach of any enemy, sin, Satan, or the world, to deprive them of them, as well as the nature of them; for it may be read, "in heavenly things", and so distinguishes these blessings from such as are of an earthly kind; and points at the original of them, being such as descend from above, come down from heaven; and also the tendency of them, which is to heaven; and being what give a right unto, and a meetness for the kingdom of heaven: and these they are blessed with "in Christ"; as he is their head and representative, and as they are members in him, and partakers of him; through whom, and for whose sake, they are conveyed unto them, and who himself is the sum and substance of them. Agreeably to this way of speaking, the Targumist, Jonathan ben Uzziel, on Num 6:27 paraphrases the last clause thus, "I will bless them", במימרי, "in my word". The date of these blessings, "hath blessed us", may respect either first conversion, when the discovery and application of the blessings of grace are made to God's people; or the making of the covenant with Christ, their head, to whom all grace was then given, and to them in him, and their election was in Christ, as follows.

Commentary -- Verse Notes / Footnotes

NET Notes: Eph 1:1

¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

² tc The earliest and most important mss omit “in Ephesus” (Ì⁴⁶ א* B* 6 1739 [Mcion^T,E]), yet the opening line of this epistle makes little sense without the phrase (“to the saints who are and are faithful…”? or perhaps “to the saints who are also faithful,” though with this sense the οὖσιν [ousin] is redundant and the καί [kai] is treated somewhat unnaturally). What is interesting is Marcion’s canon list which speaks of the letter to the Laodiceans among Paul’s authentic epistles. This, coupled with some internal evidence that the writer did not know his audience personally (cf. 1:15; 3:2; absence of personal names throughout), suggests that Ephesians was an encyclical letter, intended for more than one audience. Does this mean that the shorter reading is to be preferred? Yes and no. A plausible scenario is as follows, assuming Pauline authorship (though this is strongly contested today; for arguments on behalf of Pauline authorship, see M. Barth, Ephesians [AB 34], 1:36-50; P. T. O’Brien, Ephesians, 4-47; and H. W. Hoehner, Ephesians, 2-61): Paul sent the letter from Rome, intending it first to go to Ephesus. At the same time, Colossians was dispatched. Going counterclockwise through Asia Minor, this letter would first come to Ephesus, the port of entry, then to Laodicea, then Colossae. Tychicus’ instructions may well have been for each church to “fill in the blank” on the address line. The church at Ephesus would have certainly made the most copies, being Paul’s home base for nearly three years. Hence, most of the surviving copies have “in Ephesus” in v. 1 (so א² A B² D F G Ψ 0278 33 1881 Ï latt sy co). But one might expect a hint of evidence that Laodicea also made a few copies: Both Marcion’s list and Col 4:16 may well imply this. What is to account for the early Alexandrian evidence, then? These mss were perhaps made from a very early copy, one reflecting the blank line before each church filled it in. Although it is of course only speculation (as is necessary in a historical investigation lacking some of the pieces to the puzzle), this scenario accounts for all of the data: (1) “in Ephesus” in most mss; (2) Laodicea in Marcion’s list and Col 4:16; (3) the lack of an addressee in the earliest witnesses; (4) why the earliest witnesses’ reading must be rejected as too hard; and (5) why the author seems not to know the readership. In sum, is “in Ephesus” original? Yes and no. Some address belongs there; ἐν ᾿Εφέσῳ (en Efesw) is the predominant address, but several other churches also received this circular letter as their own. For this reason the phrase has been placed in single brackets in the translation. NA²⁷ also lists the words in brackets, indicating doubt as to their authenticity.

map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

³ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style [and even if this letter is not by Paul it follows the general style of Paul’s letters, with some modifications]) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated. See M. Barth, Ephesians (AB 34), 1:68 and ExSyn 282.

NET Notes: Eph 1:2

¹ tn Grk “Grace to you and peace.”

NET Notes: Eph 1:3

¹ sn Eph 1:3-14 comprises one long sentence in Greek, with three major sections. Each section ends with a note of praise for God (vv. 6, 12, 14), focusing on a different member of the Trinity. After an opening summary of all the saints’ spiritual blessings (v. 3), the first section (vv. 4-6) offers up praise that the Father has chosen us in eternity past; the second section (vv. 7-12) offers up praise that the Son has redeemed us in the historical past (i.e., at the cross); the third section (vv. 13-14) offers up praise that the Holy Spirit has sealed us in our personal past, at the point of conversion.

² tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (euloghtos), the author’s intention at this point in the epistle, and the literary genre of this material must all come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. The meaning “blessed” would be more naturally paired with an indicative verb here and would suggest that blessedness is an intrinsic part of God’s character. The meaning “praised” would be more naturally paired with an optative verb here and would suggest that God ought to be praised. Pauline style in the epistles generally moves from statements to obligations, expressing the reality first and then the believer’s necessary response, which would favor the indicative. However, many scholars regard Eph 1:3-14 as a berakah psalm (cf. A. T. Lincoln, Ephesians [WBC], 10-11). Rooted in the OT and Jewish worship, berakah psalms were songs of praise in which the worshiper gave praise to God; this would favor the optative (although not all scholars are agreed on this genre classification here; see H. W. Hoehner, Ephesians, 153-59, for discussion and an alternate conclusion). When considered as a whole, although a decision is difficult, the indicative seems to fit all the factors better. The author seems to be pointing to who God is and what he has done for believers in this section; the indicative more naturally fits that emphasis. Cf. also 2 Cor 1:3; 1 Pet 1:3.

³ tn Or “enriched,” “conferred blessing.”

Geneva Bible: Eph 1:1

Paul, ^{( 1 )} an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the ^{( a )} faithful in Christ Jesus:

^{( 1 )} The inscription and salutation, of which we have spoken in the former epistles.

^{( a )} This is the definition of the saints, showing what they are.

Geneva Bible: Eph 1:3

^{( 2 )} Blessed [be] the God ^{( 3 )} and Father of our Lord Jesus Christ, ^{( 4 )} who hath blessed us with ^{( b )} all spiritual blessings in ^{( c )} heavenly [places] in ^{( 5 )} Christ:

^{( 2 )} The first part of the epistle, in which he handles all the parts of our salvation, setting forth the example of the Ephesians. And he uses various exhortations, and begins after his manner with thanksgiving. ^{( 3 )} The efficient cause of our salvation is God, not considered generally, but as the Father of our Lord Jesus Christ. ^{( 4 )} The next final cause, and in respect of us, is our salvation, all things being bestowed upon us which are necessary to our salvation, which type of blessings is heavenly and proper to the elect.

^{( b )} With every type of gracious and bountiful goodness which is heavenly indeed, and from God alone.

^{( c )} Which God our Father gave us from his high throne from above: or because the saints have those gifts bestowed on them, which belong properly to the citizens of heaven. ^{( 5 )} The matter of our salvation is Christ, in whom alone we are endued with spiritual blessing and that to salvation.

Commentary -- Verse Range Notes

TSK Synopsis: Eph 1:1-23

1 After the salutation,

3 and thanksgiving for the Ephesians,

4 he treats of our election,

6 and adoption by grace;

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

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

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

Combined Bible: Eph 1:1

An "apostle" is one with authority and a commission--One who operates and lives within the protection and directives of the one who sent him out. It is in this very sense that Paul declares himself to be "an apostle of Christ Jesus" with singleness of purpose. He belongs totally and solely to his Lord. In order that we not mistake his commission, he plainly states that he was conscripted into service "by the will of God". You will recall that on the road to Damascus, Paul was struck down by the brilliant presence of the ascended Jesus. There he was confronted with the gospel of His saving work and he was drawn directly into serving Him.  

  

"Saints" ('hagios', ones set apart to a particular purpose) are those in Ephesus who are believers. The same Greek root word is translated, "saint", "sanctify", and "holy" and consistently means to be "set apart". This refers to their position. These same recipients of the letter are also called "the faithful in Christ Jesus". "Faithful" refers to their condition or experience. Does this mean that those who are 'full of faith' never doubt? No. They are people just like us who have their own moments of soul-searching. Thankfully, they are not held to God by their own strength, but by His.  

  

  

Combined Bible: Eph 1:2

"Grace and peace" are always found joined when reference is made to the believer and to the riches provided him/her through union with Jesus Christ. The most essential element of this verse is the declaration that everything we have comes to us directly from "God our Father and the Lord Jesus Christ". Watch this carefully now--The role of Christ as Savior is widely advertised in most Christian churches today. His adoration is almost universal in both evangelical and liturgical bodies that claim to be Christian. But, it is also sadly the case that the position and role of God the Father is; ignored by the Clergy, often forgotten, and mainly overlooked by many believers. It is not a matter of intentional omission, but simply one of neglect and lack of emphasis from the pulpit. Many bible teachers and a large percentage of church leadership simply omit focus on the Father out of habit. Is this a serious problem? Unfortunately, it is. This is a very dangerous course and leads to the continued weakening of the Church, as we will see.  

  

I believe that this process is started whenever certain trends of thought begin to grow in the collective mind of any group of believers or in its leadership. It often begins with attempts to make Jesus "more relevant" to those being taught. Then we realize that it is difficult to describe a relationship that exists as spiritual rather than physical. Now we know that God is spirit, and must be worshiped in spirit and truth; but it surely is easier to describe our relationship to God in terms of human attributes. This appears to be sound reasoning--After all, wasn't Jesus, who is the Son of God, fully human as well as undiminished deity? Let's look at some of the results of following this path . . .  

  

It is with the very best of intentions that we subtly indoctrinate our children in these erroneous concepts by only describing God in terms of human attributes and do it at the earliest ages by means that include;   

  

(1)    The songs we teach them--("What a friend we have in Jesus").  

(2)    The images of the man Jesus--a kind-faced Jewish prophet, as the object of their prayers.  

(3)    Baby Jesus in the manger--A sweet, innocent baby worthy of being adored.   

  

"So, what is so wrong with that?" you ask. The resulting idea that children who are fed these images visualize, of God as man, reduces God and His Son to the role of super-men. This is not the scripturally defined persona of either the First or the Second Person of the Trinity. When awe of Christ-as-God is lost, the reality of absolute values associated with His attributes as the Son of God is thoroughly done away with. Jesus was not simply a better man. He was God come in flesh and identified as perfect man. However, as a man, He was never not God--fully God. Every biblical record of His confrontation of demonic entities shows that they clearly recognized Him as the Son of God and reigning deity. Do we indeed rush in where angels fear to tread? Our choices for Sunday School fare and public worship suggest that we often do.  

  

Our sanctuary from this kind of debilitating imagery is a clear and continuing adoration of the Father of our Lord Jesus Christ in ways that our children can see and understand. When we have clearly before our mind's eye the spiritual and scriptural presence of the Father as the sole object of our prayers and petitions, then the concept of Jesus the Man as God remains real to us. Our children can then relate to Him in the same manner. This is the view offered by the Apostle Paul as he brings our focus repeatedly to rest on the Father. When we do not have a clear under-standing of the supreme position of the Father, then we lose spiritual sight of the very Person to whom Jesus Christ surrendered His own will. Once Jesus is separated from His Father, the mind is free to redefine Him into a Superman-a Jesus that can be manipulated. The charismatic church is exploding in growth based on precisely this kind of concept of Jesus.  

  

Whenever I return to my hometown, Pascagoula Mississippi, and meet someone new, or someone I haven't seen in a number of years, they will usually ask if I have family there. When I mention my dad's name, I gain immediate recognition as belonging to the community--I am Mac Bowman's oldest son. People who know him will immediately come to some conclusions about me, based solely on their relationship to him. That is exactly as it should be! After all, I bear his name. As "Sons of God", heirs to the kingdom, and "Christians", we bear the name of the Almighty and are intimately identified with Him and all that He is!  

  

ACTION ITEM: Teach your children to pray to our "Heavenly Father". Let them know that Jesus the man was God, because He was the Son of the Father. Establish the parenting concept that forms the basis for surrendering our will to a loving and benevolent father. Demonstrate that concept by your own attitudes towards parents and grandparents.  

  

  

Combined Bible: Eph 1:3

Father, The Source of Our Blessings  

  

(1:3) To reinforce this focus, Paul points to God the Father as the source of every Christian blessing. "Praise" is also to be directed to the Father. Further, these blessings are not earthly assets, but heavenly. They are deposited for us "in Christ", which is to say that He holds every asset available to us where He is at the right hand of His Father. That does not mean that we are without resources here, but that our resources, strengths, means, and authority, are all sourced from our position in-Christ at the right hand of the Father. What joy this brings Paul.  

  

  

Maclaren: Eph 1:1

Saints And Faithful

The saints which are at Ephesus and the faithful in Christ Jesus.'--Eph. 1:1

THAT is Paul's way of describing a church. There were plenty of very imperfect Christians in the community at Ephesus and in the other Asiatic churches to which this letter went. As we know, there were heretics amongst them, and many others to whom the designation of holy' seemed inapplicable. But Paul classes them all under one category, and describes the whole body of believing people by these two words, which must always go together if either of them is truly applied, saints' and faithful.'

Now I think that from this simple designation we may gather two or three very obvious indeed, and very familiar and old-fashioned, but also very important, thoughts.

I. A Christian Is A Saint.

We are accustomed to confine the word to persons who tower above their brethren in holiness and manifest godliness and devoutness. The New Testament never does anything like that. Some people fancy that nobody can be a saint unless he wears a special uniform of certain conventional sanctities. The New Testament does not take that point of view at all, but regards all true believers in Jesus Christ as being, therein and thereby, saints.

Now; what does it mean by that? The word at bottom simply signifies separation. Whatever is told off from a mass for a specific purpose would be called, if it were a thing, holy.' But there is one special kind of separation which makes a person a saint, and that is separation to God, for His uses, in obedience to His commandment, that He may employ the man as He will. So in the Old Testament the designation holy' was applied quite as much to the high priest's mitre or to the sacrificial vessels of the Temple as it was to the people who used them. It did not imply originally, and in the first place, moral qualities at all, but simply that this person or that thing belonged to God. But then you cannot belong to God unless you are like Him. There can be no consecration to God except the heart is being purified. So the ordinary meaning of holiness, as moral purity and cleanness from sin, necessarily comes from the original meaning, separation and devotion to the service of God.

Thus we get the whole significance of Christian holiness. We are to belong to God, and to know that we do belong to Him. We are to be separated from the mass of people and things that have no consciousness of ownership and do not yield themselves up to Him for His use. But we cannot belong to Him, and be devoted to His service, unless we are being made day by day pure in heart, and like Him to whom we say that we belong. A human being can only be God's by the surrender of heart and will, and through the continual appropriation into his own character and life, of righteousness and purity like that which belongs to God. Holiness is God's stamp upon a man, His mark,' by which He says--This man belongs to Me. As you write your name in a book, so God writes His name on His property, and the name that He writes is the likeness of His own character.

Note, again, that in God's church there is no aristocracy of sanctity, nor does the name of saint belong only to those who live high above the ordinary tumults of life and the secularities of daily duty. You may be as true a saint in a factory--ay! and a far truer one--than in a hermitage. You do not need to cultivate a mediaeval or Roman Catholic type of ascetic piety in order to be called saints. You do not need to be amongst the select few to whom it is given here upon earth, but not given without their own effort, to rise to the highest summits of holy conformity with the divine will. But down amongst all the troubles and difficulties and engrossing occupations of our secular work, you may be living saintly lives; for the one condition of being holy is that we should know whose we are and whom we serve, and we can carry the consciousness of belonging to Him into every corner of the poorest, most crowded, and most distracted life, recognising His presence and seeking to do His will. The saint is the man who says, O Lord, truly I am Thy servant; Thou hast loosed my bonds.' Because He has loosed my bonds, the bonds that held me to my sins, He has therein fastened me with far more stringent bonds of love to the sweet and free service of His redeeming love. All His children are His saints.

The Old Testament ritual had one sacrifice which carried this truth in it. It is the first prescribed in the Book of Leviticus, the ceremonial book--namely, the burnt offering. Its especial meaning was this, that the whole man is to be laid upon God's altar and there consumed in the fire of a divine love. It began with expiation, as all sacrifices must, and on the footing of expiation there followed the transformation, by the fire of God, from gross earthliness into vapour and odour which went up in wreaths of fragrance acceptable to God. So we are to be laid upon the divine altar. So, because we have been accepted in the Beloved, and have received the atonement for our sins through His great sacrifice, we are to be consecrated to His service and, touched by the fire which He sends down, we are to be changed into a sweet odour acceptable to Him as were the saints which are in Ephesus.'

II. Further, Christian Men Are Saints Because They Are Believers.

The saints' and the faithful' are not two sets of people, but one. The Apostle starts, as it were, on the surface, and goes down; takes off the uppermost layer and lets us see what is below it; begins with the flowers or the fruit, and then carries us to the root. The saints are saints because they are first of all faithful. Faithful' here, of course, does not mean, as it usually does in our ordinary language, true' and trusty," reliable' and keeping our word,' but it means simply believing'; having faith, not in the sense of fidelity, but in the sense of trust.

So, then, here is Paul's notion--and it is not only Paul's notion, it is God's truth--that the only way by which a man ever comes to realise that he belongs to God, and to yield himself in glad surrender to His uses, and so to become pure and holy like Him whom He loves and aspires to, is by humble faith in Jesus Christ. If you want to talk in theological terminology, sanctification follows upon faith. It is when we believe and trust in Jesus Christ that all the great motives begin to tell upon life and heart, which deliver us from our selfishness, which bind us to God, which make it a joy to do anything for His service, which kindle in our hearts the flame of fructifying and consecrating and transforming love. Faith, the simple reliance of a desperate and therefore trusting heart upon Jesus Christ for all that it needs, is the foundation of the loftiest elevation and attainment of the Christian character. We begin down there that we may set the shining topstone of Holiness to the Lord' upon the heaven-pointing summit of our lives.

Note how here Paul sets forth the object of our faith and the blessedness of it. I do not think I am forcing too much meaning into his words when I ask you to notice with what distinct emphasis and intentional fulness he employs the double name of our Lord here to describe the object upon which our faith fixes, Faithful in Christ Jesus.' We must lay hold of the Manhood, and we must lay hold of the office. We must rest our soul's salvation on Him as our brother, Jesus who was incarnate in sinful flesh for us; and we must also rest it on Him as God's anointed, who came in human flesh to fulfil the divine loving-kindness and purposes, and in that flesh to die. A faith in a Jesus who was not a Christ would not sanctify; a faith in a Christ who is not Jesus would be impalpable and impotent. We must take the two together, believing and feeling that we lay hold upon a loving Man, bone of our bone and flesh of our flesh'; and also upon Him who in His very humanity is the Messenger and Angel of God's covenant; the Christ for whom the way has been being prepared from the beginning, and who has come to fulfil all the purposes of the divine heart.

And notice, too, how there is suggested here also, the blessedness of that faith, inasmuch as it is a faith in Christ. The New Testament speaks in diverse ways about the relation between the believing soul and Jesus Christ. It sometimes speaks of faith as being towards Him, and that suggests the going out of a hand that, as it were, stretches towards what it would lay hold of. It sometimes speaks of faith as being on Him, which suggests the idea of a building on its foundation, or a hand leaning on a support. And it sometimes speaks, as here, of faith being in Him,' which suggests the folded wings of the dove that has found its nest, the repose of faith, the quiet rest in the Lord, and waiting patiently for Him.' Such trust so directed is the one condition of such tranquillity. Then, again, note a Christian is all that he is because he is in Christ.' That phrase in Him' is in some sense the keynote of this Epistle to the Ephesians. If you will look over the letter, and pick out all the connections in which the expression in Him' occurs, I think you will be astonished to see how rich and full are its uses, and how manifold the blessings of which it is the condition. But the use which Paul makes of it here is just this--everything in our Christian life depends upon our being rooted and grafted in Jesus. Dear brethren, the main weakness, I believe, of what is called Evangelical Christianity has been that it has not always kept true to the proportionate prominence which the New Testament gives to the two thoughts, Christ for us,' and Christ in us.' For one sermon that you have heard which has dwelt earnestly and believingly on the thought of the indwelling Christ and the Christian indwelling in Him, you have heard a hundred about the Sacrifice on the Cross for sins, and the great atonement that was made by it. Those of you, who have listened to me from Sunday to Sunday, know that I am not to be charged with minimising or neglecting that truth, but I want to lay upon all your hearts this earnest conviction, that a gospel which throws into enormous prominence Christ for us,' and into very small prominence Christ in us,' is lame of one foot, is lopsided, untrue to the symmetry and proportion of the Gospel as it is revealed in the New Testament, and will never avail for the nourishment and maturity of Christian souls. Christ for us' by all means, and for evermore, but Christ in us,' or else He will not be for us.'

III. Lastly, A Christian May Be A Saint, And A Believer, And In Christ Jesus, Though He Is In Ephesus.

Many of you know that probably the words in Ephesus' are no part of the original text of this epistle, which was apparently a circular letter, in which the designation of the various churches to which it was sent was left blank, to be filled in with the name of each little community to which Paul's messenger from Rome carried it. The copy from which our text was taken had probably been delivered at Ephesus; and, at any rate, one of the copies would go there. What was Ephesus? Satan's very headquarters and seat in Asia Minor, a focus of idolatry, superstition, wealth, luxury springing from commerce, and moral corruption. Great is Diana of the Ephesians.' The books of Ephesus were a synonym for magical books. Many of us know how rotten to the core the society of that great city was. And there, on the dunghill, was this little garden of fragrant and flowering plants. They were saints in Christ Jesus,' though they were saints in Ephesus.'

Never mind about surroundings. It is possible for us to keep ourselves in the love of God, and in the fellowship of His Son wherever we are, and whatever may lie around us. You and I have too to live in a big wicked city, and to work out our religion in a society honeycombed with corruption, because of commerce and other influences. Do not let us forget that these people whom Paul called saints' and faithful' had a harder fight to wage than we have, with less to hearten and strengthen them in it. Only remember if the saints in Ephesus' are to be in Christ,' they need to keep themselves very straight up. The carbonic acid gas is heavy and goes down to the bottom of the cave, and if a man will walk bolt upright, he will keep his nostrils above it; but if he stoops, he will get down into it. Walk straight up, with your head erect, looking to the Master, and your respiratory organs will be above the poison. If we are to be in Christ when we are in Ephesus, we need to keep ourselves separate and faithful, and to keep ourselves in Christ. If the diver comes out of the diving-bell he is drowned. If he keeps inside its crystal walls he may be on the bottom of the ocean, but he is dry and safe. Keep in the fortress by loyal faith, by humble realisation of His presence, by continual effort, and nothing shall by any means harm you,' but your lives shall be holy, being hid with Christ in God.'

Maclaren: Eph 1:3

All Spiritual Blessings'

Blessed be God who hath blessed us with all spiritual blessings in heavenly places in Christ.'--Eph. 1:3.

IT is very characteristic of Paul's impetuous fervour and exuberant faith that he begins this letter with a doxology, and plunges at once into the very heart of his theme. Colder natures reach such heights by slow degrees. He gains them at a bound, or rather, he dwells there always. Put a pen into his hand, and it is like tapping a blast furnace; and out rushes a fiery stream at white heat. But there is a great deal more than fervour in the words. In the rush of his thoughts there is depth and method. We come slowly after, and try by analysing and meditation to recover some of the fervour and the fire of such utterances as this.

Notice that buoyant, joyous, emphatic reiteration: Blessed,' blest,' blessings.' That is more than the fascination exercised over a man's mind by a word; it covers very deep thoughts and goes very far into the centre of the Christian life. God blesses us by gifts; we bless Him by words. The aim of His act of blessing is to evoke in our hearts the love that praises. We receive first, and then, moved by His mercies, we give. Our highest response to His most precious gifts is that we shall take the cup of salvation, and call upon the name of the Lord,' and in the depth of thankful and recipient hearts shall say, Blessed be God who hath blessed us.'

Now I think that I shall best bring out the deep meaning of these words if I simply follow them as they lie before us. I do not wish to say anything about our echo in blessing God. I wish to speak about the original sweet sound, His blessing to us.

I. And I Note, First Of All, The Character And The Extent Of These Blessings Which Are The Constituents Of The Christian Life.

All spiritual blessings,' says the Apostle. Now, I am not going to weary you with mere exegetical remarks, but I do want to lay stress upon this, that, when the Apostle speaks about spiritual blessings,' he does not merely use that word spiritual' as defining the region in us in which the blessings are given though that is also implied; but rather as pointing to the medium by which they are conferred. That is to say, he calls them spiritual,' not because they are, unlike material and outward blessings, gifts for the inner man, the true self, but because they are imparted to the waiting spirit by that Divine Spirit who communicates to men all the most precious things of God. They are spiritual' because the Holy Spirit is the medium of communication by which they reach men's spirits.

And I may just pause for one moment--and it shall only be for a moment--to point out to you how inwoven into the very texture of the writer's thoughts, and all the more emphatic because quite incidental, and needing to be looked for to be found, is here the evidence of his believing that the name of God was God the Father, Son, and Holy Spirit. For it is the Father who is the Giver, the Son who is the Reservoir, the Spirit who is the Communicator, of these spiritual gifts. And I do not think that any man could have written these words of my text, the main purpose of which is altogether different to setting forth the mystery of the divine nature, unless he had believed in God the Father, Son, and Holy' Ghost.

But, apart altogether from that, let me remind you in one sentence of how the gifts which thus come to men by that Divine Spirit derive their characteristic quality from their very medium of communication. There are many other blessings for which we have to say, Blessed be God'; for all the gifts that come from the Father of Lights' are light, and everything that the Fountain of sweetness bestows upon mankind is sweet, but earthly blessings are but the shadow of blessing. They remain without us, and they pass. And if they were all for which we had to praise God, our praises had need to be often checked by sobs and tears, and often very doubtful and questioning. If there were none other but such, and if this poor life were all, then I do not think it would be true that it is

better to have loved and lost, Than never to have loved at all.'

It is but a quavering voice of praise, with many a sob between, that goes up to bless God for anything but spiritual blessings. Though it is true that all which comes from the Father of Lights is light, the sorrows and troubles that He sends have the light terribly muffled in darkness, and it needs strong faith and insight to pierce through the cloud to see the gleam of anything bright beneath. But when we turn to this other region, and think of what comes to every poor, tremulous, human heart, that likes to take it through that Divine Spirit--the forgiveness of sins, the rectification of errors, the purification of lusts and passions, the gleams of hope on the future, and the access with confidence into the standing and place of children; oh, then surely we can say,' Blessed be God for spiritual blessings.'

But if the word which defines may thus seem to limit, the other word which accompanies it sweeps away every limit; for it calls upon us to bless God for all spiritual blessings. That is to say, there is no gap in His gift. It is rounded and complete and perfect. Whatever a man's needs may require, whatever his hopes can dream, whatever his wishes can stretch out towards, it is all here, compacted and complete. The spiritual gifts are encyclopaediacal and all-sufficient.

They are not segments, but completed circles. When God gives He gives amply.

II. So Much, Then, For The First Point; Now, In The Second Place, Note The One Divine Act By Which All These Blessings Have Been Bestowed.

Blessed be God who has given'; or, still more definitely, pointing to some one specific moment and deed in which the benefaction was completed, Blessed be God who gave.'

When? Well, ideally in the depths of His own eternal mind the gift was complete or ever the recipients were created to receive it, and historically the gift was complete in the act of redemption when He spared not His Own Son, but gave Him up unto the death for us all. A man may destine an estate for the benefit of some community which for generations long may continue to enjoy its benefits, but the gift is complete when he signs the deed that makes it over. Humphrey Chetham gave the boys in his school to-day their education when, centuries ago, he assigned his property to that beneficent purpose. So, away back in the mists of Eternity the gift was completed, and the signature was put to the deed when Jesus Christ was born, and the seal was added when Jesus Christ died. Blessed be God who hath given.'

So, then, we may not only draw the conclusion which the Apostle drew, how shall He not with Him also freely give us all things?' but we can draw an even grander one, Has He not with Him also freely given us all things?' And we possess them all to-day if our hearts are resting on Jesus Christ. The limit of the gift is only in ourselves. All has been given, but the question remains how much has been taken.

Oh, Christian men and women, there is nothing that we require more than to have what we have, to possess what is ours, to make our own what has been bestowed. You sometimes hear of some beggar, or private soldier, or farm labourer, who has come all at once into an estate that was his, years before he knew anything about it. There is such a boundless wealth belonging by right, and by the Giver's gift, to every Christian soul; and yet, here are we, many of us, like the paupers who sometimes turn up in workhouses, all in rags, and with deposit-receipts for £200 or £300 stitched into the rags, that they get no good out of. Here are we, with all that wealth, paupers still. Be sure that you have what you have. Do you remember the exhortation to a valiant effort in one of the stories in the Old Testament--Know ye that Ramoth-gilead is ours, and we take it not?' And that is exactly what is true about hosts of professing Christians who have not, in any real sense, the possession of what God has given them. It is well to ask, for our desires are the measures of our capacities. It is well to ask, but we very often ask when what is wanted is not that we should get more, but that we should utilise what we have. And we make mistakes therein, as if God needed to be besought to give, when all the while it is we who need to be stirred up to grasp and keep the things that are freely given to us of God.

III. In The Next Place, Notice The One Place Where All These Blessings Are Kept.

Blessed be God who has blessed us with all spiritual blessings in heavenly places.' In heavenly places.' Now that does not merely define the region of origin, the locality where they originated or whence they come. It does do that, but it does a great deal more. It does not merely tell us, as we often are disposed to think that it does, that every good and every perfect gift is from above, and cometh down, though that is perfectly true, but it means much rather that in order to get the gift we must go up. They are in the heavenly places, and they cannot live anywhere else. They have been sticking shrubs in tubs outside our public buildings this last week. How long will they keep their leaves and their freshness? How soon will they need to be shifted and taken back again to the sweeter air, where they can flourish? God's spiritual gifts cannot grow in smoke and dirt and a polluted atmosphere. And if a professing Christian man lives his life on the low levels he will have very few of the heavenly gifts coming down to him there. And that is the reason--the reason above all others--why, with such a large provision made for all possible necessities and longings of all sorts, people who call themselves Christians go up and down the world feeble and poor, and with little enjoyment of their religion, and having verified scarcely anything of the great promises which God has given them.

Brother, according to the old word with which the Mass used to begin, Sursum corda'--up with your hearts! The blessings are in the heavens, and if we want them we must go where they are. It is not enough to drink sparing draughts from the stream as it flows through the plain. Travel up to the headwaters, where the great pure fountain is, that gushes out abundant and inexhaustible. The gifts are heavenly, and there they abide, and thither we must mount if we would possess them.

Now that this understanding of the words is correct I think is clearly shown by a verse in the next chapter, where we find the very same phrase employed. In this connection the Apostle says that God hath raised us up together in heavenly places in Christ Jesus.' That is to say, the true ideal of the Christian life is that, even here and now, it is a life of such intimate union and incorporation with Jesus Christ as that where He is we are, and that even whilst we tabernacle upon earth and move about amongst its illusions and changing scenes, in the depth of our true being we may be fixed, and sit at rest with Christ where He is.

Do not dismiss that as mere pulpit rhetoric. Do not say that it is mystical and incomprehensible, and cannot be reduced into practice amidst the distractions of daily life. Brethren, it is not so! Jesus Christ Himself said about Himself that He came down from heaven, and that though He did, even whilst He wore the likeness of the flesh, and was one of us, He was the Son of Man which is in Heaven,' when He lay in the manger, when He worked at the carpenter's bench in Nazareth, when He walked with weary feet those blessed acres, when He hung, for our advantage, on the bitter Cross. And that was no incommunicable property of His mysterious nature, but it was the typical example of what it is possible for manhood to be. And you and I, if we are to possess in any measure corresponding with the gift of Christ the spiritual blessing which God bestows, must have our lives hid with Christ in God,' and sit together with Him in the heavenly places.

IV. Lastly, Note The One Person In Whom All Spiritual Blessings Are Enshrined.

In the heavenly places in Christ Jesus.' You cannot separate between Him and His gifts, neither in the way of getting Him without them, nor in the way of getting them without Him. They are Himself, and in the deepest analysis all spiritual blessings are reducible to one--viz, that the Spirit of Jesus Christ Himself shall dwell with us.

Now, that union by which it is possible for poor, empty, sinful creatures to be filled with His fulness, animated with His life, strengthened with His omnipotence, and sanctified by His indwelling--that union is the very kernel of this Epistle to the Ephesians.

I dare say I have often drawn your attention to the singular emphasis and repetition with which that phrase in Christ' occurs throughout the letter. Just take the two or three instances of it that I gather as I speak. In this first chapter we read, the faithful in Jesus Christ.' Then comes our text, blessings in heavenly places in Christ.' Then, in the very next verse, we read, chosen us in Him.' Then, a verse or two after, we have accepted in the Beloved,' which is immediately followed by, in whom we have redemption through His blood.' Then, again, that He might gather together in one all things in Christ, in whom also we have obtained the inheritance.' I need not make other quotations, but throughout the letter every blessing that can gladden or sanctify the human spirit is regarded by the Apostle as being stored and shrined in Jesus Christ: inseparable from Him, and therefore to be found by us only in union with Him.

And that is the point of all which I want to say--viz. that, inasmuch as all spiritual blessings that a soul can need are hived in Him in whom is all sweetness, the way, and the only way, to get them is that we, too, should pass into Him and dwell in Jesus Christ. It is His own teaching: I am the Vine, ye are the branches. Abide in Me. Separate from Me ye can do nothing,' and get nothing, and are nothing.

Oh, brethren! it is well that all our treasures should be in one place. It is better that they should all be in One Person. And if only we will lay our poor emptiness by the side of His fulness there will pass over from that infinite abundance and sufficiency everything that we can require.

We abide in Him by faith, by meditation, by love, by submission, by practical obedience, and, if we are wise, the effort of our lives will be to keep close to that Lord. As long as we keep touch with Him we have all and abound. Break the connection by wandering away, in thought and desire, by indulgence in sin, by letting earthly passions surge in and separate us from Him--break the connection by rebellion, by making ourselves our own ends and lords, and it is like switching off the electricity. Everything falls dead. You cannot have Christ's blessing unless you take Christ.

And so, dear brethren, abide in Me and I in you." There is nothing else that will make us blessed; there is nothing else that will meet all the circumference of our necessities; there is nothing else that will quiet our hearts, will sanctify our understandings. Christ is yours if ye are Christ's.' Of His fulness have all we received,' for it all became ours when we became His, and Christian growth on earth and heaven is but the unfolding of the folded graces that are contained in Him. We possess the whole Christ, but eternity is needed to disclose all the unsearchable riches of our inheritance in Him.

MHCC: Eph 1:1-2

All Christians must be saints; if they come not under that character on earth, they will never be saints in glory. Those are not saints, who are not faithful, believing in Christ, and true to the profession they make of relation to their Lord. By grace, understand the free and undeserved love and favour of God, and those graces of the Spirit which come from it; by peace, all other blessings, spiritual and temporal, the fruits of the former. No peace without grace. No peace, nor grace, but from God the Father, and from the Lord Jesus Christ; and the best saints need fresh supplies of the graces of the Spirit, and desire to grow.

MHCC: Eph 1:3-8

Spiritual and heavenly blessings are the best blessings; with which we cannot be miserable, and without which we cannot but be so. This was from the choice of them in Christ, before the foundation of the world, that they should be made holy by separation from sin, being set apart to God, and sanctified by the Holy Spirit, in consequence of their election in Christ. All who are chosen to happiness as the end, are chosen to holiness as the means. In love they were predestinated, or fore-ordained, to be adopted as children of God by faith in Christ Jesus, and to be openly admitted to the privileges of that high relation to himself. The reconciled and adopted believer, the pardoned sinner, gives all the praise of his salvation to his gracious Father. His love appointed this method of redemption, spared not his own Son, and brought believers to hear and embrace this salvation. It was rich grace to provide such a surety as his own Son, and freely to deliver him up. This method of grace gives no encouragement to evil, but shows sin in all its hatefulness, and how it deserves vengeance. The believer's actions, as well as his words, declare the praises of Divine mercy.

Matthew Henry: Eph 1:1-2

Here is, 1. The title St. Paul takes to himself, as belonging to him - Paul, an apostle of Jesus Christ, etc. He reckoned it a great honour to be employed by Christ, as one of his messengers to the sons of men. The apostles were prime officers in the Christian church, being extraordinary ministers appointed for a time only. They were furnished by their great Lord with extraordinary gifts and the immediate assistance of the Spirit, that they might be fitted for publishing and spreading the gospel and for governing the church in its infant state. Such a one Paul was, and that not by the will of man conferring that office upon him, nor by his own intrusion into it; but by the will of God, very expressly and plainly intimated to him, he being immediately called (as the other apostles were) by Christ himself to the work. Every faithful minister of Christ (though his call and office are not of so extraordinary a nature) may, with our apostle, reflect on it as an honour and comfort to himself that he is what he is by the will of God. 2. The persons to whom this epistle is sent: To the saints who are at Ephesus, that is, to the Christians who were members of the church at Ephesus, the metropolis of Asia. He calls them saints, for such they were in profession, such they were bound to be in truth and reality, and many of them were such. All Christians must be saints; and, if they come not under that character on earth, they will never be saints in glory. He calls them the faithful in Christ Jesus, believers in him, and firm and constant in their adherence to him and to his truths and ways. Those are not saints who are not faithful, believing in Christ, firmly adhering to him, and true to the profession they make of relation to their Lord. Note, It is the honour not only of ministers, but of private Christians too, to have obtained mercy of the Lord to be faithful. - In Christ Jesus, from whom they derive all their grace and spiritual strength, and in whom their persons, and all that they perform, are made accepted. 3. The apostolical benediction: Grace be to you, etc. This is the token in every epistle; and it expresses the apostle's good-will to his friends, and a real desire of their welfare. By grace we are to understand the free and undeserved love and favour of God, and those graces of the Spirit which proceed from it; by peace all other blessings, spiritual and temporal, the fruits and product of the former. No peace without grace. No peace, nor grace, but from God the Father, and from the Lord Jesus Christ. These peculiar blessings proceed from God, not as a Creator, but as a Father by special relation: and they come from our Lord Jesus Christ, who, having purchased them for his people, has a right to bestow them upon them. Indeed the saints, and the faithful in Christ Jesus, had already received grace and peace; but the increase of these is very desirable, and the best saints stand in need of fresh supplies of the graces of the Spirit, and cannot but desire to improve and grow: and therefore they should pray, each one for himself and all for one another, that such blessings may still abound unto them.

After this short introduction he comes to the matter and body of the epistle; and, though it may seem somewhat peculiar in a letter, yet the Spirit of God saw fit that his discourse of divine things in this chapter should be cast into prayers and praises, which, as they are solemn addresses to God, so they convey weighty instructions to others. Prayer may preach; and praise may do so too.

Matthew Henry: Eph 1:3-14

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

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

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

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

Barclay: Eph 1:1-2

Paul begins his letter with the only two claim's to fame which he possessed. (i) He is an apostle of Christ. When Paul said that there were three things in his mind. (a) He meant that he belonged to Christ. His life was not his own to do with as he liked; he was the possession of Jesus Christ, and he must always live as Jesus Christ wanted him to live. (b) He meant that he was sent out by Jesus Christ. The word apostolos (652) comes from the verb apostellein (649), which means to send out. It can be used, for instance, of a naval squadron sent out on an expedition; it can be used of an ambassador sent out by his native country. It describes a man who is sent out with some special task to do. The Christian all through life sees himself as a member of the task force of Christ. He is a man with a mission, the mission of serving Christ within this world. © He meant that any power he possessed as a delegated power. The Sanhedrin was the supreme court of the Jews. In matters of religion the Sanhedrin had authority over every Jew throughout the world. When the Sanhedrin came to a decision, that decision was given to an apostolos (652) to convey it to the persons whom it concerned and to see that it was carried out. When such an apostolos (652) went out, behind him and in him lay the authority of the Sanhedrin, whose representative he was. The Christian is the representative of Christ within the world, but he is not left to carry out that task in his own strength and power; the strength and power of Jesus Christ are with him.

(ii) Paul goes on to say that he is an apostle through the will of God. The accent in his voice here is not that of pride but of sheer amazement. To the end of the day Paul was amazed that God could have chosen a man like him to do his work.

"How Thou canst think so well of us,

And be the God Thou art,

Is darkness to my intellect,

But sunshine to my heart."

A Christian must never be filled with pride in any task that God gives him to do; he must be filled with wonder that God thought him worthy of a share in his work.

Paul goes on to address his letter to the people who live in Ephesus and who are faithful in Jesus Christ. The Christian is a man who always lives a double life. Paul's friends were people who lived in Ephesus and in Christ. Every Christian has a human address and a divine address; and that is precisely the secret of the Christian life. Alister MacLean tells of a lady in the West Highlands who lived a hard life, yet one of perpetual serenity. When asked the secret of it, she answered: "My secret is to sail the seas, and always to keep my heart in port." Wherever the Christian is, he is still in Christ.

Paul begins with his usual greeting. "Grace to you," he says, "and peace." Here are the two great words of the Christian faith.

Grace has always two main ideas in it. The Greek word is charis (5485) which could mean charm. There must be a certain loveliness in the Christian life. A Christianity which is unattractive is no real Christianity. Grace always describes a gift; and a gift which it would have been impossible for a man to procure for himself, and which he never earned and in no way deserved. Whenever we mention the word grace, we must think of the sheer loveliness of the Christian life and the sheer undeserved generosity of the heart of God.

When we think of the word peace In connection with the Christian life we must be careful. In Greek the word is eirene (1515), but it translates the Hebrew word shalowm (07965). In the Bible peace is never a purely negative word; it never describes simply the absence of trouble. Shalowm (07965) means everything which makes for a man's highest good. Christian peace is something quite independent of outward circumstances. A man might live in ease and luxury and on the fat of the land, he might have the finest of houses and the biggest of bank accounts, and yet not have peace; on the other hand, a man might be starving in prison, or dying at the stake, or living a life from which all comfort had fled, and be at perfect peace. The explanation is that there is only one source of peace in all the world, and that is doing the will of God. When we are doing something which we know we ought not to do or are evading something that we know we ought to do, there is always a haunting dispeace at the back of our minds; but if we are doing something very difficult, even something we do not want to do, so long as we know that it is the right thing there is a certain contentment in our hearts. "In his will is our peace."

Barclay: Eph 1:3-4

In the Greek the long passage from Eph 1:3-14is one sentence. It is so long and complicated because it represents not so much a reasoned statement as a lyrical song of praise. Paul's mind goes on and on, not because he is thinking in logical stages, but because gift after gift and wonder after wonder from God pass before his eyes. To understand it we must break it up and take it in short sections.

In this section Paul is thinking of the Christians as the chosen people of God, and his mind runs along three lines.

(i) He thinks of the fact of God's choice. Paul never thought of himself as having chosen to do God's work. He always thought of God as having chosen him. Jesus said to his disciples: "You did not choose me, but I chose you" (Joh 15:16). Here precisely lies the wonder. It would not be so wonderful that man should choose God; the wonder is that God should choose man.

(ii) Paul thinks of the bounty of God's choice. God chose us to bless us with the blessings which are to be found only in heaven. There are certain things which a man can discover for himself; but there are others which are beyond his obtaining. A man by himself can acquire a certain skill, can achieve a certain position, can amass a certain amount of this world's goods; but by himself he can never attain to goodness or to peace of mind. God chose us to give us those things which he alone can give.

(iii) Paul thinks of the purpose of God's choice. God chose us that we should be holy and blameless. Here are two great words. Holy is the Greek word hagios (40), which always has in it the idea of difference and of separation. A temple is holy because it is different from other buildings; a priest is holy because he is different from ordinary men; a victim is holy because it is different from other animals; God is supremely holy because he is different from men; the Sabbath is holy because it is different from other days. So, then, God chose the Christian that he should be different from other men.

Here is the challenge that the modern Church has been very slow to face. In the early Church the Christian never had any doubt that he must be different from the world; he, in fact, knew that he must be so different that the probability was that the world would kill him and the certainty was that the world would hate him. But the tendency in the modern Church has been to play down the difference between the Church and the world. We have, in effect, often said to people: "So long as you live a decent, respectable life, it is quite all right to become a Church member and to call yourself a Christian. You don't need to be so very different from other people." In fact a Christian should be identifiable in the world.

It must always be remembered that this difference on which Christ insists is not one which takes a man out of the world; it makes him different within the world. It should be possible to identify the Christian in the school, the shop, the factory, the office, the hospital ward, everywhere. And the difference is that the Christian behaves not as any human laws compel him to do but as the law of Christ compels him to do. A Christian teacher is out to satisfy the regulations not of an education authority or a headmaster but of Christ; and that will almost certainly mean a very different attitude to the pupils under his charge. A Christian workman is out to satisfy the regulations not of a Trades Union but of Jesus Christ; and that will certainly make him a very different kind of workman, which may well end in him being so different that he is expelled from his union. A Christian doctor will never regard a sick person as a case, but always as a person. A Christian employer will be concerned with far more than the payment of minimum wages or the creation of minimum working conditions. It is the simple fact of the matter that if enough Christians became hagios (40), different, they would revolutionize society.

Blameless is the Greek word amomos (299). Its interest lies in the fact that it is a sacrificial word. Under Jewish law before an animal could be offered as a sacrifice it must be inspected, and if any blemish was found it must be rejected as unfit for an offering to God. Only the best was fit to offer to God. Amomos (299) thinks of the whole man as an offering to God. It thinks of taking every part of our life, work, pleasure, sport, home life, personal relationships, and making them all such that they can be offered to God. This word does not mean that the Christian must be respectable; it means that he must be perfect. To say that the Christian must be amomos (299) is to banish contentment with second bests; it means that the Christian standard is nothing less than perfection.

Constable: Eph 1:1-2

I. SALUTATION 1:1-2

In most of his epistles Paul began by setting forth foundational truth and then concluded by applying that truth to the lives of his readers. This pattern is very obvious in Ephesians where the first three chapters deal with doctrine (teaching) and the last three with practice (application). Of course, there is some doctrine in the last three chapters and some application in the first three, but generally this is how Paul organized his material.⁵

The salutation contains Paul's introduction of himself to the original recipients of this letter and his greeting to them.

1:1 Paul referred to himself by name as the writer of this book twice (cf. 3:1). Even though some critics have denied the Pauline authorship of Ephesians, largely because of the vocabulary, style, and doctrine it contains, the early church accepted it without dispute.⁶

"Ephesians, then, was unhesitatingly assigned to Paul from the time when the New Testament corpus began to be recognized as such in the mid-second century. Since Clement of Rome reflected its language when he wrote to Corinth in A.D. 95, it is likely that this attestation runs back to the first century."⁷

The New Testament writers used the word "apostle" (lit. "sent one") in a general and in a particular sense. Sometimes it refers generally to anyone sent out as a representative of Jesus Christ (Acts 14:4, 14; 2 Cor. 8:23; Phil. 2:25). Usually it refers to one of the 12 apostles or Paul who saw the risen Christ, as here. The Lord Jesus commissioned and sent Paul out with the gospel message. He received his apostleship on the Damascus road because of God's "will" or decision, not his own choosing (Acts 26:16-18).

The original recipients of this epistle were "saints" (Gr. hagiois, holy ones), people set apart by God for His use. They lived in Ephesus, the capitol of the Roman province of Asia, where Paul had ministered for three years during his third missionary journey (Acts 20:31).

The words "at Ephesus" or "in Ephesus" do not appear in three early Alexandrian (Egyptian) manuscripts. This omission has led some scholars to conclude that Paul originally sent this epistle to several undesignated local churches probably in the province of Asia for the recipients to circulate among them. Advocates of this view have pointed to the absence of any reference to individuals as evidence that Paul meant it to go to several churches rather than just to the Ephesian church. However it seems best to regard the Ephesian church as the original audience for the following reasons. Most ancient manuscripts do contain the words "at Ephesus" or "in Ephesus." Moreover no manuscript contains the name of any other city or even the words "at" or "in." Furthermore all of Paul's other inspired epistles mention the recipients.

Perhaps Paul omitted personal names of Ephesian believers because he felt no need to greet them since this letter would circulate to other churches. Another possible reason may be that if he had named believers he would have had to mention many since he knew so many in the Ephesian church.

It is quite possible that Paul intended Ephesians to be an encyclical letter. All the New Testament writings circulated among the churches, and Paul may have written Ephesians with this in view (cf. Col. 4:16). Since Ephesus was a strategic city in both the Roman Empire and in Paul's ministry, it would have been natural for him to send this letter to that city first.

Not all saints are "faithful," but the Ephesian believers were. They had been holding fast to the teaching they had received when Paul wrote this epistle (cf. Acts 20:28-32; Rev. 2:1-7).

"In Christ" describes all who are saints. Every believer occupies a location in space. These saints were in Ephesus. However every Christian saint also lives within the sphere of God's family because of Jesus' work, which Paul spoke of as being "in Christ." This phrase was a favorite of Paul's. He used it nine times in 1:1-14 and about 25 times in this epistle. It occurs approximately 130 times in the New Testament. Much of what follows in chapters 1-3 is an explanation of what it means to be "in Christ."

"Thus our being in Christ means that the Lord Jesus surrounds and embraces the believer in His own life, and separates him at the same time from all outside and hostile influences. He protects the believer from all perils and foes, and supplies him with all that is necessary. In Ephesians the meaning of this being in Christ' reaches its highest thought. The peculiar truth in Ephesians is the heavenly nature and divine fullness of this sphere of our new life."⁸

"That phrase in Christ strikes the keynote of the entire Epistle; from that prolific germ ramifies the branching oak of the forest."⁹

1:2 Paul greeted his readers by wishing God's grace and peace on them, as he did in all of his other epistles. Grace (Gr. charis) expresses God's unmerited favor and divine enablement, which are the portion of every saint. Peace (Gr. eirene, which translates the Hebrew shalom) is our condition resulting from God's grace to us. We have peace with God and we can experience the peace of God, the fullness of His blessing, because of His grace.

Constable: Eph 1:3--4:1

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

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

Constable: Eph 1:3--2:11

A. Individual calling 1:3-2:10

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

Constable: Eph 1:3-14

1. The purpose: glory 1:3-14

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

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

Constable: Eph 1:3

The believer's position in Christ 1:3

Christians should bless or praise (Gr. eulogetos, speak well of) God the Father for bestowing these blessings. Paul was thinking of God as both the Father of believers (v. 2) and the Father of His Son (v. 3). God has already blessed believers in the ways the apostle proceeded to identify. This blessing happened before creation as will become evident in the following verses. "Spiritual" blessings are benefits that relate to our spiritual life in contrast to our physical life. Since God has already given us these things, we do not need to ask for them but should appropriate them by faith and give thanks for them.

"When you were born again into God's family, you were born rich."¹²

"In the heavenly places" or "realms" refers to the sphere in which these blessings operate. The heavenly realms are where Paul spoke of the believer as being presently in his or her spiritual life. Whereas physically we are on the earth, spiritually we are already with Christ in the heavens (cf. v. 20; 2:6; 3:10; 6:12). God has united us with Jesus Christ so we are in that sense with Him where He is now. When we die, our immaterial part will go into Christ's presence (2 Cor. 5:6-8). When God resurrects our bodies they will go into His presence and unite with our immaterial part. Presently our lives are already with the Lord in the heavenly realms spiritually. We are there because of our present union with Christ. We are "in Christ." Union with Christ by saving faith places us in the heavenly realms.¹³

"The key thought of Ephesians is the gathering together of all things in Jesus Christ."¹⁴

"Ephesians 1:3 tells much about God's blessings on believers: (a) when: eternity past; (b): with what: every spiritual [not material] blessing; (c): where: in the heavenly realms; (d): how: in Christ."¹⁵

"Ephesus was considered the bank of Asia. One of the seven wonders of the world, the great temple of Diana, was in Ephesus, and was not only a center for idolatrous worship, but also a depository for wealth. . . .

"Paul's letter to the Ephesians is as carefully structured as that great temple of Diana, and it contains greater beauty and wealth!"¹⁶

College: Eph 1:1-23

EPHESIANS 1

I. DOCTRINE:

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

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

1. Salutation (1:1-2)

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

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

1:1 Paul, an apostle of Christ Jesus

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

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

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

by the will of God,

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

To the saints in Ephesus,

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

the faithful in Christ Jesus:

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

1:2 Grace and peace to you

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

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

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

from God our Father and the Lord Jesus Christ.

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

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

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

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

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

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

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

1 - We are chosen (v. 4)

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

3 - We are given grace (v. 6)

4 - We are redeemed (v. 7)

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

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

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

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

who has blessed us in the heavenly realms

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

Where our blessings are (1:3).

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

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

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

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

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

with every spiritual blessing in Christ.

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

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

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

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

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

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

to be holy and blameless in his sight.

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

In love 1:5 he predestined us

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

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

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

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

to be adopted as his sons through Jesus Christ,

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

in accordance with his pleasure and will -

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

1:6 to the praise of his glorious grace,

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

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

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

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

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

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

the forgiveness of sins,

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

in accordance with the riches of God's grace

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

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

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

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

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

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

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

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

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

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

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

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

1:11 In him we were also chosen,

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

The Lord's portion is his people;

Jacob is the lot of his inheritance.

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

having been predestined

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

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

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

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

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

might be for the praise of his glory.

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

1:13 And you also were included in Christ

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

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

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

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

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

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

the promised Holy Spirit,

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

1:14 who is a deposit guaranteeing our inheritance

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

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

until the redemption of those who are God's possession

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

- to the praise of his glory.

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

. . . my people, my chosen,

the people I formed for myself

that they may proclaim my praise.

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

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

^a 17 Or a spirit

1:15 For this reason,

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

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

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

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

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

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

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

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

the glorious Father,

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

may give you the Spirit of wisdom and revelation,

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

so that you may know him better.

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

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

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

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

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

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

the riches of his glorious inheritance in the saints,

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

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

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

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

That power is like the working of his mighty strength,

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

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

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

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

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

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

The Lord says to my Lord:

"Sit at my right hand,

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

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

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

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

and every title that can be given,

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

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

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

1:22 And God placed all things under his feet

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

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

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

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

1:23 which is his body,

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

the fullness of him who fills everything in every way.

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

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Evidence: Eph 1:1

Sainthood . There are those who believe that someone must be dead for many years, and have performed miracles, before he can be "exalted" to sainthood. Not so. Paul is writing to living people and, as he often begins his letters, he refers to them as "saints." The word "saint" comes from the same Hebrew root as "sanctified" and "holy," which mean "set apart." The moment we are born again, God sets us apart from the world (sanctifies us) for His use. In addressing the Corinthian church, Paul writes: "to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord" ( 1Co 1:2 ). A saint is not someone who has lived a "holy" life, but a forgiven sinner who has called upon the name of Jesus and been made righteous by the grace of God.

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.

Vincent: Ephesians (Book Introduction)

The Epistle to the Ephesians

For Ephesus, see on Rev 2:1.

The church in Ephesus was founded during Paul's long residence there (Act 19:10; Act 20:31). He left the city immediately after the great riot (Acts 19), and never returned. His last personal contact with the church was when he met its elders at Miletus (Act 20:18, Act 20:35).

There has been much dissension as to the destination of the epistle. The principal views are three: 1. That it was addressed to the church at Ephesus. 2. To the church at Laodicaea. 3. That it was an encyclical or circular epistle, intended for the church at Ephesus along with a body of neighboring churches. Some also have regarded it as designed for the churches of Ephesus and Laodicaea, and others for the Laodicaean church along with a circle of churches.

I regard the epistle as addressed to the Church at Ephesus. Such was the general opinion of the early church. The words " in Ephesus" (Eph 1:1), though omitted in two important manuscripts, are found in the majority of manuscripts and in all the old versions. The Laodicaean theory was started by Marcion, who was severely taken to task by Tertullian for altering the title to " the Epistle to the Laodicaeans." Marcion himself inserted the epistle in his canon as " the Epistle to the Ephesians;" and it is significant that no manuscript which omits " in Ephesus" substitutes " in Laodicaea." The encyclical theory rests mainly on internal grounds, such as the general tenor of the epistle, and the absence of personal reminiscences, appeals and greetings, and of local references. But when addressing a circle of churches, Paul is wont to specify the fact, as in First and Second Corinthians and Galatians. If the words " in Ephesus" be rejected, the epistle is entirely without local designation, and is catholic rather than encyclical. Moreover, whenever Paul, in the address of an epistle, uses τοῖς οὖσιν which are , he follows these with the name of a place, as at Rome," " at Philippi," " at Corinth."

The Ephesian church, so far as is indicated by the letter, furnished no special reason for its composition. It contains no references to the dangers which Paul predicted at Miletus, no allusions to his personal relations with the church, and no salutations to individuals. Its theme is the Church of Christ , founded in the will of the Father , developed by the work of the Son , and united in him through the indwelling and energy of the Holy Spirit .

The body of believers is chosen of God: their privilege is adoption: the motive of adoption is grace, its medium Jesus Christ, its element love, its end holiness and the glorification of divine grace (Eph 1:3-6).

The work of the Son in this scheme is redemption, remission of sins, and the gift of wisdom and discernment. His central position in the divine plan will appear in the consummation, which will consist in the summing up of all things in Him (Eph 1:7-12).

The agent and earnest of this inheritance of believers is the Holy Spirit (Eph 1:13-14).

Hence the prayer that the operation of the Spirit may appear in the bestowment of wisdom and revelation (compare Eph 1:8), and of quickened spiritual discernment; so that believers may recognize the divine call, and experience the hope which it engenders, the riches of the inheritance which it assures (compare Eph 1:11), and the efficiency of the divine power which is exhibited and pledged to them in the resurrection and exaltation of Christ (Eph 1:15-22).

The election, the call, the redemptive work, the adoption, the personal holiness, the knowledge and discernment - all find their embodiment in the Church the body of Christ, in which the divine fullness dwells (Eph 1:22, Eph 1:23).

The scope of this plan is universal, including both Jews and Gentiles. Its operation is illustrated in the turning of the Gentiles from their sins, and in the destruction of the national and religious barriers between them and the Jews, making of the two one Church in Christ, the dwelling-place of the Spirit, built on the foundation of the apostles and prophets, with Christ as the corner-stone (2:1-22).

The inclusion of the Gentiles in the divine covenant is a mystery of which Paul has been made the minister. The intent of this mystery is to manifest through the Church to the heavenly powers the manifold wisdom of God (Eph 3:2-10).

Thus far the theme, the Church, is struck at Eph 1:22, Eph 1:23; Eph 2:19-22; Eph 3:10.

The prayer (Eph 3:14-21) includes the points already touched - the universal fatherhood of God; the sonship of Christ; the work of the Spirit in believers; the indwelling of Christ by faith; love as the element of christian life; knowledge of the deep things of God - and returns to the main theme, the Church.

The key-note of the practical portion of the epistle is given in Eph 4:1 : " Walk worthy of your calling." The practical exhortations contemplate individuals in their relation to the Church. The fundamental duty is unity through the one informing Spirit (Eph 4:3, Eph 4:4). The great factors of church fellowship are specified: " One Lord" (Christ); one principle of " faith," uniting to Christ; one formal sign, " baptism," marking admission to the body of Christ; one universal " Father," ruling, pervading, and dwelling in all (Eph 4:5, Eph 4:6).

This unity of the Church includes and is furthered by various manifestations of the Spirit in the form of different gifts; and the authority of Christ to confer and distribute these gifts is indicated by His descent to earth and Hades, and His ascent to the glory of the Father (Eph 4:7-16). In the thought that the purpose of these gifts is the edifying of the body of Christ, the theme - the Church - is again sounded.

Practical exhortations follow, to spiritual renewal, truthfulness, peace, honesty, purity of speech and life, love, godly caution, temperance, holy meditation and christian interchange, gratitude, and the reciprocal duties of husband and wife, in which last the church-theme is once more enunciated in typifying by the marriage-rite Christ's love for the Church (4:7-5:33).

The Church includes the household. The exhortations to fidelity in household relations are continued (Eph 6:1-9) The ideal of the Church and of individual character is realized only through conflict with the evil world and the powers of darkness, in which the power of God alone can insure victory. Hence the Christian is urged to clothe himself with the divine panoply (Eph 6:10-18).

The authenticity of the epistle has been challenged on the ground of dissimilarity to the other writings of Paul, unusual words and phrases, and a general un-Pauline character in doctrine and diction. As regards doctrine, the charge is beneath notice. As to diction, the argument from unusual expressions would bear equally against the genuineness of some of the best attested epistles. While there are forty-two unique words in this letter, there are thirty-eight in Colossians, above a hundred in Romans, and two hundred and thirty in First Corinthians; while the well-known peculiarities of Paul's style are as evident in this as in the other epistles.

The epistle has also been assailed as " a mere verbose expansion" of the Colossian letter. There are, indeed, marked resemblances between the two both in matter and form, and sometimes literal correspondences, as might be expected in two epistles written about the same time; but both the subject and the treatment of the two epistles present too many differences to bear out this charge of amplification. On the contrary, the same subject is sometimes treated more concisely in Ephesians than in Colossians (Eph 1:15-17; Col 1:3-6; Eph 4:32; Col 3:12-14). Ephesians, moreover, contains matter not found in Colossians (Eph 1:13-14; Eph 4:8-15; Eph 5:7-14, Eph 5:23-31; Eph 6:10-17).

The polemic element in Colossians is wanting in Ephesians. The Christology of Colossians is more metaphysical than that of Ephesians, while the predestinarianism of Ephesians does not appear in Colossians.

This epistle presents peculiar difficulties to the student. Dean Alford says: " The difficulties lie altogether beneath the surface; are not discernible by the cursory reader, who finds all very straightforward and simple. But when we begin to inquire why thought succeeds to thought, and one cumbrous parenthesis to another - depths under depths disclose themselves, wonderful systems of parallel allusion, frequent and complicated underplots - every word, the more we search, approves itself as set in its exact logical place; we see every phrase contributing by its own similar organization and articulation to the carrying out of the organic whole. But this result is not won without much labor of thought, without repeated and minute laying together of portions and expressions, without bestowing on single words and phrases, and their succession and arrangement, as much study as would suffice for whole sections of more exoteric epistles."

While the diction is marked by a peculiar sonorousness and depth of tone, it does not surpass in variety and picturesqueness that of some other epistles, Second Corinthians, for instance. The shorter epistle to the Colossians contains thirty-eight unique words to forty-two in Ephesians. But no writing of Paul equals this in the liturgical majesty of its movement. The Epistle to the Romans is the ever-deepening flow of a stately river; Second Corinthians is the rush of a rapid; Ephesians is the solemn swell of a calm sea. Not a familiar and personal letter like Philippians and Philemon, it is, equally with these, devoid of official stateliness. Its dignity is that of the seer rather than of the bishop and teacher. It rises at times to the height of apocalypse. The impression of a teacher expounding his theme is largely merged in the impression of a great mind and an adoring soul mastered and swept onward by the theme.

The figure of a cathedral, into which Professor Longfellow has so finely cast his general conception of the " Divina Commedia," equally well, perhaps, even better, suits the Ephesian letter. If the expression may be allowed, that epistle is the veritable high-Gothic of sacred literature; every line and detail carrying the eye upward, and the whole combining in one great upreach, irradiated with the rich hues Of a the many-tinted wisdom of God." Even as St. Ouen mirrors its lines in the font at the portal, the whole magnificent ideal of the Church of Christ condenses itself into the inscription round the baptismal layer - " one Lord, one Faith, one Baptism." Every window is blazoned with its story, but in each the central figure is the same - now the Victim of the cross, now the Conqueror with his train of captives, now the King ascended and throned in light. No partition with its rigid lines sunders the band of worshippers. Jew and Gentile kneel side by side, every face turned toward the cross. On the very threshold the ear is greeted with a burst of choral thunder. The vast aisles throb with praise, crossed with the minor chords of penitent rehearsal, and the deep sighs of tempted souls struggling with the powers of darkness; while from the side-chapels float the words of admonition to the newly-wedded, and of homely precept for the children and servants; and over all the sweet, sad, triumphant tumult is heard the voice of the great apostle, rising with the incense-cloud from before the altar in that wondrous prayer, never surpassed save by the intercessions of Jesus Himself - " That He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend, with all saints, what is the breadth, and length, and depth, and height; and to know the love of Christ which passeth knowledge, that ye might be filled unto all the fullness of God."

JFB: Ephesians (Book Introduction)

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

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

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

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

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

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

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

JFB: Ephesians (Outline)

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

TSK: Ephesians 1 (Chapter Introduction)

Overview

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

Poole: Ephesians 1 (Chapter Introduction)

CHAPTER 1

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

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

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

MHCC: Ephesians (Book Introduction)

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

MHCC: Ephesians 1 (Chapter Introduction)

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

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

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

Matthew Henry: Ephesians (Book Introduction)

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

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

Matthew Henry: Ephesians 1 (Chapter Introduction)

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

Barclay: Ephesians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

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

The Difficulty Of Letters

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

The Ancient Letters

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

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

36.)

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

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

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

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

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

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

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

The Immediate Situation

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

The Spoken Word

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

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

INTRODUCTION TO THE LETTER TO THE EPHESIANS

The Supreme Letter

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

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

The Circumstances Of The Writing Of Ephesians

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

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

The Problem

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

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

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

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

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

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

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

Was Paul The Author?

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

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

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

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

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

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

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

The Thought Of The Epistle

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

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

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

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

The Origin Of PaulThought

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

The Function Of The Church

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

Who But Paul?

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

The Destination Of Ephesians

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

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

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

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

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

The Circular Letter

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

The Quintessence Of Paul

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

Study Method

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

FURTHER READING

Ephesians

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

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

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

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

NCB; New Century Bible

E: English Text

G: Greek Text

Barclay: Ephesians 1 (Chapter Introduction)

The Purpose Of God (Eph_1:1-14)

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

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

The Chosen Of God (Eph_1:3-4)

The Plan Of God (Eph_1:5-6)

The Gifts Of God (Eph_1:7-8)

The Goal Of History (Eph_1:9-10)

Jew And Gentile (Eph_1:11-14)

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

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

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

Constable: Ephesians (Book Introduction)

Introduction

Historical background

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

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

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

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

Purpose

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

Message³

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Ephesians (Outline)

Outline

I. Salutation 1:1-2

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

A. Individual calling 1:3-2:10

1. The purpose: glory 1:3-14

2. The means: knowledge 1:15-23

3. The motive: grace 2:1-10

B. Corporate calling 2:11-3:19

1. Present unity 2:11-22

2. Past ignorance 3:1-13

3. Future comprehension 3:14-19

C. Doxology 3:20-21

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

A. Spiritual walk 4:1-6:9

1. Walking in unity 4:1-16

2. Walking in holiness 4:17-32

3. Walking in love 5:1-6

4. Walking in light 5:7-14

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

B. Spiritual warfare 6:10-20

IV. Conclusion 6:21-24

Constable: Ephesians

Ephesians

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Copyright 2003 by Thomas L. Constable

Haydock: Ephesians (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE EPHESIANS.

INTRODUCTION.

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

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

Gill: Ephesians (Book Introduction)

INTRODUCTION TO EPHESIANS

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

Gill: Ephesians 1 (Chapter Introduction)

INTRODUCTION TO EPHESIANS 1

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

College: Ephesians (Book Introduction)

INTRODUCTION

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

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

THE WRITER

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

Reasons to Support Paul as the Author

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

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

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

4. The letter closely parallels Colossians.

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

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

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

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

Challenges to Pauline Authorship

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

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

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

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

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

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

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

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

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

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

THE AUDIENCE

The Recipients of the Letter

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

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

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

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

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

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

The Locale

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

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

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

THE DATE AND PLACE OF WRITING

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

Rome

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

Caesarea

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

Ephesus

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

Probable Reconstruction of Events

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

-College Press New Testament Commentary: with the NIV

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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.

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

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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.

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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.

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-College Press New Testament Commentary: with the NIV

College: Ephesians (Outline)

OUTLINE

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

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

1. Salutation - 1:1-2

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

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

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

1. Saved from Sin - 2:1-10

2. Saved from Separation - 2:11-22

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

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

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

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

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

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

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

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

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

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

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

3. Walking in Love - 5:1-2

4. Walking in Light - 5:3-14

5. Walking in Wisdom - 5:15-21

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

1. Wives and Husbands - 5:22-33

2. Children and Parents - 6:1-4

3. Slaves and Masters -6:5-9

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

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

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

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

-College Press New Testament Commentary: with the NIV