Text -- Ephesians 3:20 (NET)

3:20 Now to him who by the power that is working within us is able to do far beyond all that we ask or think,

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Eph 3:20

That is able to do ( tōi dunamenōi poiēsai ).

Dative case of the articular participle (present middle of dunamai ). Paul is fully aware of the greatness of the blessings asked for, but the Doxology ascribes to God the power to do them for us.

Robertson: Eph 3:20

Above all ( huper panta ).

Not simply panta , but huper beyond and above all.

Robertson: Eph 3:20

Exceedingly abundantly ( huperekperissou ).

Late and rare double compound (huper , ek , perissou ) adverb (lxx, 1Th 3:10; 1Th 5:13; Eph 3:20). It suits well Paul’ s effort to pile Pelion on Ossa.

Robertson: Eph 3:20

That we ask ( hōn aitoumetha ).

Ablative of the relative pronoun attracted from the accusative ha to the case of the unexpressed antecedent toutōn . Middle voice (aitoumetha ) "we ask for ourselves."

Robertson: Eph 3:20

Or think ( ē nooumen ).

The highest aspiration is not beyond God’ s "power"(dunamin ) to bestow.

Vincent: Eph 3:20

Exceeding abundantly ( ὑπερεκπερισσοῦ )

Only here, 1Th 3:10; 1Th 5:13. Superabundantly . One of the numerous compounds of ὑπέρ beyond , over and above , of which Paul is fond. Of twenty-eight words compounded with this preposition in the New Testament, Paul alone uses twenty. For the order and construction, see next note.

Vincent: Eph 3:20

Above all ( ὑπὲρ πάντα )

These words should not be connected with that , as A.V. and Rev.: " above all that we ask," etc. They form with do an independent clause. The next clause begins with exceedingly above , and is construed with ὧν that which we ask, etc. Read the whole, " Unto Him who is able to do beyond all, exceedingly above that which," etc.

Wesley: Eph 3:20

This doxology is admirably adapted to strengthen our faith, that we may not stagger at the great things the apostle has been praying for, as if they were too much for God to give, or for us to expect from him.

Wesley: Eph 3:20

Here is a most beautiful gradation. When he has given us exceeding, yea, abundant blessings, still we may ask for more. And he is able to do it. But we may think of more than we have asked. He is able to do this also. Yea, and above all this.

Wesley: Eph 3:20

Above all we can think. Nay, exceedingly, abundantly above all that we can either ask or think.

JFB: Eph 3:20

Contrasted with ourselves and our needs. Translate, "that is able above all things (what is above all things) to do exceeding abundantly above what we ask or (even) think": thought takes a wider range than prayers. The word, above, occurs thrice as often in Paul's writings, as in all the rest of the New Testament, showing the warm exuberance of Paul's spirit.

JFB: Eph 3:20

The indwelling Spirit (Rom 8:26). He appeals to their and his experience.

Clarke: Eph 3:20

Now unto him - Having finished his short, but most wonderfully comprehensive and energetic prayer, the apostle brings in his doxology, giving praise to Him from whom all blessings come, and to whom all thanks are due

Clarke: Eph 3:20

That is able to do exceeding abundantly - It is impossible to express the full meaning of these words, God is omnipotent, therefore he is able to do all things, and able to do ὑπερ εκ περισσου, superabundantly above the greatest abundance. And who can doubt this, who has any rational or Scriptural views of his power or his love

Clarke: Eph 3:20

All that we ask or think - We can ask every good of which we have heard, every good which God has promised in his word; and we can think of, or imagine, goods and blessings beyond all that we have either read of or seen: yea, we can imagine good things to which it is impossible for us to give a name; we can go beyond the limits of all human descriptions; we can imagine more than even God has specified in his word; and can feel no bounds to our imagination of good, but impossibility and eternity: and after all, God is able to do more for us than we can ask or think; and his ability here is so necessarily connected with his willingness, that the one indisputably implies the other; for, of what consequence would it be to tell the Church of God that he had power to do so and so, if there were not implied an assurance that he will do what his power can, and what the soul of man needs to have done

Clarke: Eph 3:20

According to the power that worketh in us - All that he can do, and all that he has promised to do, will be done according to what he has done, by that power of the holy Ghost την ενεργουμενην, which worketh strongly in us - acts with energy in our hearts, expelling evil, purifying and refining the affections and desires, and implanting good.

Calvin: Eph 3:20

20.Now to him He now breaks out into thanksgiving, which serves the additional purpose of exhorting the Ephesians to maintain “good hope through grace,” (2Th 2:16,) and to endeavor constantly to obtain more and more adequate conceptions of the value of the grace of God.

Who is able ¹³⁷ This refers to the future, and agrees with what we are taught concerning hope; and indeed we cannot offer to God proper or sincere thanksgivings for favors received, unless we are convinced that his goodness to us will be without end. When he says that God is able, he does not mean power viewed apart, as the phrase is, from the act, but power which is exerted, and which we actually feel. Believers ought always to connect it with the work, when the promises made to them, and their own salvation, form the subject of inquiry. Whatever God can do, he unquestionably will do, if he has promised it. This the apostle proves both by former instances, and by the efficacy of the Spirit, which was at this very time exerted on their own minds.

According to the power that worketh in us, — according to what we feel within ourselves; for every benefit which God bestows upon us is a manifestation of his grace, and love, and power, in consequence of which we ought to cherish a stronger confidence for the future. Exceeding abundantly above all that we ask or think, is a remarkable expression, and bids us entertain no fear lest faith of a proper kind should go to excess. Whatever expectations we form of Divine blessings, the infinite goodness of God will exceed all our wishes and all our thoughts.

Defender: Eph 3:20

This is one of several great ascriptions in the New Testament extolling the supreme ability of God on behalf of His people. He "is able also to save them to the uttermost that come unto God by him" (Heb 7:25) and "able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy" (Jud 1:24; see also Rom 16:25; Phi 3:21).

Defender: Eph 3:20

The "power" in us is not that of our own strength but the power of the indwelling Holy Spirit (Act 1:8; 2Ti 1:7)."

TSK: Eph 3:20

able : Gen 17:1, Gen 18:4; 2Ch 25:9; Jer 32:17, Jer 32:27; Dan 3:17, Dan 6:20; Mat 3:9; Joh 10:29, Joh 10:30; Rom 4:21, Rom 16:25; Heb 7:25, Heb 11:19, Heb 13:20,Heb 13:21; Jam 4:12; Jud 1:24

exceeding : Exo 34:6; 2Sa 7:19; 1Ki 3:13; Psa 36:8, Psa 36:9; Son 5:1; Isa 35:2, Isa 55:7; Joh 10:10; 1Co 2:9; 1Ti 1:14; 2Pe 1:11

according : Eph 3:7, Eph 1:19; Col 1:29

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eph 3:20

Now unto him - It is not uncommon for Paul to utter an ascription of praise in the midst of an argument; see Rom 9:5; Rom 11:36; Gal 1:5. Here his mind is full of the subject; and in view of the fact that God communicates to his people such blessings - that they may become filled with all his fulness, he desires that praise should be given to him.

That is able to do - see the notes, Rom 16:25.

Exceeding abundantly - The compound word used here occurs only in this place, and in 1Th 3:10; 1Th 5:13. It means, to an extent which we cannot express.

Above all that we ask or think - More than all that we can desire in our prayers; more than all that we can conceive; see the notes on 1Co 2:9.

According to the power that worketh in us - The exertion of that same power can accomplish for us more than we can now conceive.

Poole: Eph 3:20

Now unto him i.e. God the Father.

That is able to do exceeding abundantly above all that we ask or think and therefore is able to stablish you to the end, and do all for you that hath been desired.

According to the power that worketh in us the exceeding greatness of his power, Eph 1:19 ; whereby God works faith, and preserves to salvation, 1Pe 1:5 , and enables to bear afflictions, 2Ti 1:8 .

Gill: Eph 3:20

Now unto him that is able to do exceeding abundantly,.... This is the conclusion of the apostle's prayer, in which the power of God is celebrated, a perfection which is essential unto God, and is very large and extensive; it reaches to all things, to every thing that he wills, which is his actual or ordinative power; and to more things than he has willed, which is his absolute power; and to all things that have been, are, or shall be, and to things impossible with men; though there are some things which God cannot do, such as are contrary to his nature, inconsistent with his will, his decrees and purposes, which imply a contradiction, and are foreign to truth, which to do would be to deny himself: but then he can do

above all that we ask or think; he can do more than men ask for, as he did for Solomon: God knows what we want before we ask, and he has made provisions for his people before they ask for them; some of which things we never could, and others we never should have asked for, if he had not provided them; and without the Spirit of God we know not what to ask for, nor how to ask aright; this affords great encouragement to go to God, and ask such things of him as we want, and he has provided; and who also can do more than we can think, imagine, or conceive in our minds.

According to the power that worketh in us: either in believers in common, meaning the Spirit of God, who is the finger and power of God, who begins, and carries on, and will finish the work of grace in them, and which is an evidence of the exceeding greatness of the power of God; or in the apostles in particular, in fitting and furnishing them for their work, and succeeding them in it; which is another proof and demonstration of the abundant power of God, and shows what he can do if he pleases.

Commentary -- Verse Notes / Footnotes

NET Notes: Eph 3:20

¹ sn On the power that is working within us see 1:19-20.

² tn Or “infinitely beyond,” “far more abundantly than.”

Geneva Bible: Eph 3:20

^{( 4 )} Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us,

^{( 4 )} He breaks forth into a thanksgiving, by which the Ephesians also may be strengthened and encouraged to hope for anything from God.

Commentary -- Verse Range Notes

TSK Synopsis: Eph 3:1-21

1 The hidden mystery that the Gentiles should be saved was made known to Paul by revelation;

8 and to him was that grace given, that he should preach it.

13 He desires them not to faint for his tribulation;

14 and prays that they may perceive the great love of Christ toward them.

Combined Bible: Eph 3:20

This doxology begins with a double statement of God's omnipotence. He is "able beyond all things" translates huper, "over, in a measure exceeding", and "to do immeasurably more" translates huperekperissou, "exceeding some number, more than necessary". "Power" is dunamis "a source energy that moves to action". That power is resident within us as the Holy Spirit and is moving us along our experience both as a believer and as a member of the family of God.  

  

  

Maclaren: Eph 3:20-21

Measureless Power And Endless Glory

Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, 21. Unto Him be glory in the Church by Christ Jesus throughout all ages. world without end. Amen.'--Eph. 3:20-21.

ONE purpose and blessing of faithful prayer is to enlarge the desires which it expresses, and to make us think more loftily of the grace to which we appeal. So the Apostle, in the wonderful series of supplications which precedes the text, has found his thought of what he may hope for his brethren at Ephesus grow greater with every clause. His prayer rises like some songbird, in ever-widening sweeps, each higher in the blue, and nearer the throne; and at each a sweeter, fuller note.

Strengthened with might by His Spirit'; that Christ may dwell in your hearts by faith'; that ye may be able to know the love of Christ'; that ye might be filled with all the fulness of God.' Here he touches the very throne. Beyond that nothing can be conceived. But though that sublime petition may be the end of thought, it is not the end of faith. Though God can give us nothing more than it is, He can give us more than we think it to be, and more than we ask, when we ask this. Therefore the grand doxology of our text crowns and surpasses even this great prayer. The higher true prayer climbs, the wider is its view; and the wider is its view, the more conscious is it that the horizon of its vision is far within the borders of the goodly land. And as we gaze into what we can discern of the fulness of God, prayer will melt into thanksgiving and the doxology for the swift answer will follow close upon the last words of supplication. So is it here; so it may be always.

The form of our text then marks the confidence of Paul's prayer. The exuberant fervour of his faith, as well as his natural impetuosity and ardour, comes out in the heaped-up words expressive of immensity and duration. He is like some archer watching, with parted lips, the flight of his arrow to the mark. He is gazing on God confident that he has not asked in vain. Let us look with him, that we, too, may be heartened to expect great things of God. Notice then,

I. The Measure Of The Power To Which We Trust.

This epistle is remarkable for its frequent references to the divine rule, or standard, or measure, in accordance with which the great facts of redemption take place. The things on the earth'--the historical processes by which salvation is brought to men and works in men--are ever traced up to the things in heaven'; the divine counsels from which they have come forth. That phrase, according to,' is perpetually occurring in this connection in the epistle. It is applied mainly in two directions. It serves sometimes to bring into view the ground, or reason, of the redemptive facts, as, for instance, in the expression that these take place according to His good pleasure which He hath purposed in Himself.' It serves sometimes to bring into view the measure by which the working of these redemptive facts is determined; as in our text, and in many other places.

Now there are three main forms under which this standard, or measure, of the Redeeming Power is set forth in this epistle, and it will help us to grasp the greatness of the Apostle's thought if we consider these.

Take, then, first, that clause in the earlier portion of the preceding prayer,' that He would grant you according to the riches of His glory.' The measure, then, of the gift that we may hope to receive is the measure of God's own fulness. The riches of His glory' can be nothing less than the whole uncounted abundance of that majestic and far-shining Nature, as it pours itself forth in the dazzling perfectness of its own Self-manifestation. And nothing less than this great treasure is to be the limit and standard of His gift to us. We are the sons of the King, and the allowance which He makes us even before we come to our inheritance is proportionate to our Father's wealth. The same stupendous thought is given us in that prayer, heavy with the blessed weight of unspeakable gifts, that ye might be filled with all the fulness of God.' This, then, is the measure of the grace that we may possess. This limitless limit alone bounds the possibilities for every man, the certainties for every Christian.

The effect must be proportioned to the cause. And what effect will be adequate as the outcome of such a cause as the riches of His glory'? Nothing short of absolute perfectness, the full transmutation of our dark, cold being into the reflected image of His Own burning brightness, the ceaseless replenishing of our own spirits with all graces and gladnesses akin to His, the eternal growth of the soul upward and Godward. Perfection is the sign manual of God in all His works, just as imperfection and the failing below our thought and wish is our' token in every epistle' and deed of ours. Take the finest needle, and put it below a microscope, and it will be all ragged and irregular, the fine, tapering lines will be broken by many a bulge and bend, and the point blunt and clumsy. Put the blade of grass to the same test, and see how regular its outline, how delicate and true the spear-head of its point. God's work is perfect, man's is clumsy and incomplete. God does not leave off till He has finished. When He rests, it is because, looking on His work, He sees it all very good.' His Sabbath is the Sabbath of an achieved purpose, of a fulfilled counsel The palaces which we build are ever like that one in the story, where one window remains dark and unjewelled, while the rest blaze in beauty. But when God builds, none can say,' He was not able to finish.' In His great palace He makes her windows of agates' and call her borders of pleasant stones.'

So we have a right to enlarge our desires and stretch our confidence of what we may possess and become to this, His boundless bound--The riches of glory.'

But another form in which the standard, or measure, is stated in this letter is: The working of His mighty power, which He wrought in Christ, when He raised Him from the dead' (Eph. 1:19-20); or, as it is put with a modification, grace according to the measure of the gift of Christ' (Eph. 4:7). That is to say, we have not only the whole riches of the divine glory as the measure to which we may lift our hopes, but lest that celestial brightness should seem too high above us, and too far from us, we have Christ in His human-divine manifestation, and especially in the great fact of the Resurrection, set before us, that by Him we may learn what God wills we should become. The former phase of the standard may sound abstract, cloudy, hard to connect with any definite anticipations; and so this form of it is concrete, historical, and gives human features to the fair ideal. His Resurrection is the high-water mark of the divine power, and to the same level it will rise again in regard to every Christian. The Lord, in the glory of His risen life, and in the riches of the gifts which He received when He ascended up on high, is the pattern for us, and the power which fulfils its own pattern. In Him we see what man may become, and what His followers must become. The limits of that power will not be reached until every Christian soul is perfectly assimilated to that likeness, and bears all its beauty in its face, nor till every Christian soul is raised to participation in Christ's dignity and sits on His throne. Then, and not till then, shall the purpose of God be fulfilled and the gift which is measured by the riches of the Father's glory, and the fulness of the Son's grace, be possessed or conceived in its measureless measure.

But there is a third form in which this same standard is represented. That is the form which is found in our text, and in other places of the epistle: According to the power that worketh in us.'

What power is that but the power of the Spirit of God dwelling in us? And thus we have the measure, or standard, set forth in terms respectively applying to the Father, the Son, and the Holy Ghost. For the first, the riches of His glory; for the second, His Resurrection and Ascension; for the third, His energy working in Christian souls. The first carries us up into the mysteries of God, where the air is almost too subtle for our gross lungs; the second draws nearer to earth and points us to an historical fact that happened in this everyday world; the third comes still nearer to us, and bids us look within, and see whether what we are conscious of there, if we interpret it by the light of these other measures, will not yield results as great as theirs, and open before us the same fair prospect of perfect holiness and conformity to the divine nature.

There is already a Power at work within us, if we be Christians, of whose workings we may be aware, and from them forecast the measure of the gifts which it can bestow upon us. We may estimate what will be by what we know has been, and by what we feel is. That is to say, in other words, the effects already produced, and the experiences we have already had, carry in them the pledge of completeness.

I suppose that if the mediaeval dream had ever come true, and an alchemist had ever turned a grain of lead into gold, he could have turned all the lead in the world in time, and with crucibles and furnaces enough. The first step is all the difficulty, and if you and I have been changed from enemies into sons, and had one spark of love to God kindled in our hearts, that is a mightier change than any that remains to be effected in order to make us perfect. One grain has been changed, the whole mass will be so in due time.

The present operations of that power carry in them the pledge of their own completion. The strange mingling of good and evil in our present nature, our aspirations so crossed and contradicted, our resolution so broken and falsified, the gleams of light, and the eclipses that follow--all these in their opposition to each other, are plainly transitory, and the workings of that Power within us, though they be often overborne, are as plainly the stronger in their nature, and meant to conquer and to endure. Like some half-hewn block, such as travellers find in long abandoned quarries, whence Egyptian temples, that were destined never to be completed, were built, our spirits are but partly polished after the similitude of a palace,' while much remains in the rough. The builders of these temples have mouldered away and their unfinished handiwork will lie as it was when the last chisel touched it centuries ago, till the crack of doom; but stones for God's temple will be wrought to completeness and set in their places. The whole threefold divine cause of our salvation supplies the measure, and lays the foundation for our hopes, in the glory of the Father, the grace of the Son, the power of the Holy Ghost. Let us lift up our cry: Perfect that which concerneth me, forsake not the works of thine own hands,' and we shall have for answer the ancient word, fresh as when it sounded long ago from among the stars to the sleeper at the ladder's foot, I will not leave thee, until I have done that which I have spoken to thee of.'

II. Notice The Relation Of The Divine Working To Our Thoughts And Desires.

The Apostle in his fervid way strains language to express how far the possibility of the divine working extends, He is able, not only to do all things, but beyond all things'--a vehement way of putting the boundless reach of that gracious power. And what he means by this beyond all things' is more fully expressed in the next words, in which he labours by accumulating synonyms to convey his sense of the transcendent energy which waits to bless: exceeding abundantly above what we ask.' And as, alas! our desires are but shrunken and narrow beside our thoughts, he sweeps a wider orbit when he adds above what we think.' He has been asking wonderful things, and yet even his farthest-reaching petitions fall far on this side of the greatness of God's power. One might think that even it could go no further than filling us with all the fulness of God.' Nor can it; but it may far transcend our conceptions of what that is, and astonish us by its surpassing our thoughts, no less than it shames us by exceeding our prayers.

Of course, all this is true, and is meant to apply, only about the inward gifts of God's grace. I need not remind you that, in the outer world of Providence and earthly gifts, prayers and wishes often surpass the answers; that there a deeper wisdom often contradicts our thoughts and a truer kindness refuses our petitions, and that so the rapturous words of our text are only true in a very modified and partial sense about God's working for us in the world. It is His work in us concerning which they are absolutely true.

Of course we know that in all regions of His working He is able to surpass our poor human conceptions, and that, properly speaking, the most familiar, and, as we insolently call them, smallest' of His works holds in it a mystery--were it none other than the mystery of Being--against which Thought has been breaking its teeth, ever since men began to think at all.

But as regards the working of God on our spiritual lives, this passing beyond the bounds of thought and desire is but the necessary result of the fact already dealt with, that the only measure of the power is God Himself, in that Threefold Being. That being so, no plummet of our making can reach to the bottom of the abyss; no strong-winged thought can fly to the outermost bound of the encircling heaven. Widely as we stretch our reverent conceptions, there is ever something beyond. After we have resolved many a dim nebula in the starry sky, and found it all ablaze with suns and worlds, there will still hang, faint and far before us, hazy magnificences which we have not apprehended. Confidently and boldly as we may offer our prayers, and largely as we may expect, the answer is ever more than the petition. For indeed, in every act of His quickening grace, in every God-given increase of our knowledge of God, in every bestowment of His fulness, there is always more bestowed than we receive, more than we know even while we possess it. Like some gift given in the dark, its true preciousness is not discerned when it is first received. The gleam of the gold does not strike our eye all at once. There is ever an unknown margin felt by us to be over after our capacity of receiving is exhausted. And they took up of the fragments that remained, twelve baskets full.'

So, then, let us remember that while our thoughts and prayers can never reach to the full perception, or reception either, of the gift, the exuberant amplitude with which it reaches far beyond both is meant to draw both after it. And let us not forget either that, while the grace which we receive has no limit or measure but the fulness of God, the working limit, which determines what we receive of the grace, is these very thoughts and wishes which it surpasses. We may have as much of God as we can hold, as much as we wish. All Niagara may roar past a man's door, but only as much as he diverts through his own sluice will drive his mill, or quench his thirst. God's grace is like the figures in the Eastern tales, that will creep into a narrow room no bigger than a nutshell, or will tower heaven high. Our spirits are like the magic tent whose walls expanded or contracted at the owner's wish--we may enlarge them to enclose far more of the grace than we have ever possessed. We are not straitened in God, but in ourselves. He is able to do exceeding abundantly above what we ask or think.' Therefore let us stretch desires and thoughts to their utmost, remembering that, while they can never reach the measure of His grace in itself, they make the practical measure of our possession of it. According to thy faith' is the real measure of the gift received, even though according to the riches of His glory' be the measure of the gift bestowed. Note, again,

III. The Glory That Springs From The Divine Work.

The glory of God' is the lustre of His own perfect character, the bright sum total of all the blended brilliances that compose His name. When that light is welcomed and adored by men, they are said to give glory to God,' and this doxology is at once a prophecy that the working of God's power on His redeemed children will issue in setting forth the radiance of His Name yet more, and a prayer that it may. So we have here the great thought expressed in many places of Scripture, that the highest exhibition of the divine character for the reverence and love--of the whole universe, shall we say?--lies in His work on Christian souls, and the effect produced thereby on them. God takes His stand, so to speak, on this great fact in His dealings, and will have His creatures estimate Him by it. He reckons it His highest praise that He has redeemed men, and by His dwelling in them fills them with His own fulness. And this chiefest praise and brightest glory accrues to Him in the Church in Christ Jesus.' The weakening of the latter word into by Christ Jesus,' as in the English version, is to be regretted, as substituting another thought, Scriptural no doubt and precious, for the precise shade of meaning in the Apostle's mind here. As has been well said, the first words denote the outward province; the second, the inward and spiritual sphere in which God was to be praised.' His glory is to shine in the Church, the theatre of His power, the standing demonstration of the might of redeeming love. By this He will be judged, and this He will point to if any ask what is His divinest work, which bears the clearest imprint of His divinest self. His glory is to be set forth by men on condition that they are in Christ,' living and moving in Him, in that mysterious but most real union without which no fruit grows on the dead branches, nor any music of praise breaks from the dead lips.

So, then, think of that wonder that God sets His glory in His dealings with us. Amid all the majesty of His works and all the blaze of His creation, this is what He presents as the highest specimen of His power --the Church of Jesus Christ, the company of poor men, wearied and conscious of many evils, who follow afar off the footsteps of their Lord. How dusty and toil-worn the little group of Christians that landed at Puteoli must have looked as they toiled along the Appian Way and entered Rome! How contemptuously emperor and philosopher and priest and patrician would have curled their lips, if they had been told that in that little knot of Jewish prisoners lay a power before which theirs would cower and finally fade I Even so is it still. Among all the splendours of this great universe, and the mere obtrusive tawdrinesses of earth, men look upon us Christians as poor enough; and yet it is to His redeemed children that God has entrusted His praise, and in their hands that He has lodged the sacred deposit of His own glory.

Think loftily of that office and honour, lowly of yourselves who have it laid upon you as a crown. His honour is in our hands. We are the' secretaries of His praise.' This is the highest function that any creature can discharge. The Rabbis have a beautiful bit of teaching buried among their rubbish about angels. They say that there are two kinds of angels--the angels of service and the angels of praise, of which two orders the latter is the higher, and that no angel in it praises God twice, but having once lifted up his voice in the psalm of heaven, then perishes and ceases to be. He has perfected his being, he has reached the height of his greatness, he has done what he was made for, let him fade away. The garb of legend is mean enough, but the thought it embodies is that ever true and solemn one, without which life is nought--Man's chief end is to glorify God.'

And we can only fulfil that high purpose in the measure of our union with Christ. In Him' abiding: we manifest God's glory, for in Him abiding we receive God's grace. So long as we are joined to Him, we partake of His life, and our lives become music and praise. The electric current flows from Him through all souls that are in Him,' and they glow with fair colours which they owe to their contact with Jesus. Interrupt the communication, and all is darkness. So, brethren, let us seek to abide in Him, severed from whom we are nothing. Then shall we fulfil the purpose of His love, who' hath shined in our hearts,' that we might give to others' the light of the knowledge of the glory of God in the face of Jesus Christ.' Notice, lastly,

IV. The Eternity Of The Work And Of The Praise.

As in the former clauses the idea of the transcendent greatness of the pouter of God was expressed by accumulated synonyms, so here the kindred thought of its eternity, and consequently of the ceaseless duration of the resulting glory, is sought to be set forth by a similar aggregation. The language creaks and labours, as it were, under the weight of the great conception. Literally rendered, the words are--to all generations of the age of the ages'--a remarkable fusing together of two expressions for unbounded duration, which are scarcely congruous. We can understand to all generations' as expressive of duration as long as birth and death small last. We can understand' the age of the ages' as pointing to that endless epoch whose moments are ages'; but the blending of the two is but an unconscious acknowledgment that the speech of earth, saturated, as it is, with the colouring of time, breaks down in the attempt to express the thought of eternity. Undoubtedly that solemn conception is the one intended by this strange phrase.

The work is to go on for ever and ever, and with it the praise. As the ages which are the beats of the pendulum of eternity come and go, more and more of God's power will flow out to us, and more and more of God's glory will be manifested in us. It must be so; for God's gift is infinite, and man's capacity of reception is indefinitely capable of increase. Therefore eternity will be needful in order that redeemed souls may absorb all of God which He can give or they can take. The process has no limits, for there is no bound to be set to the possible approaches of the human spirit to the divine, and none to the exuberant abundance of the beauty and glory which God will give to His child. Therefore we shall live for ever: and for ever show forth His praise and blaze out like the sun with the irradiation of His glory. We cannot die till we have exhausted God. Till we comprehend all His nature in our thoughts, and reflect all His beauty in our character; till we have attained all the bliss that we can think, and received all the good that we can ask; till Hope has nothing before her to reach towards, and God is left behind: we shall not die, but live, and declare the works of the Lord.'

Let His grace work on you, and yield yourselves to Him, that His fulness may fill your emptiness. So on earth we shall be delivered from hopes which mock and wishes that are never fulfilled. So in heaven, after ages of ages' of growing glory, we shall have to say, as each new wave of the shoreless, sunlit sea bears us onward, It doth not yet appear what we shall be.'

MHCC: Eph 3:20-21

It is proper always to end prayers with praises. Let us expect more, and ask for more, encouraged by what Christ has already done for our souls, being assured that the conversion of sinners, and the comfort of believers, will be to his glory, for ever and ever.

Matthew Henry: Eph 3:14-21

We now come to the second part of this chapter, which contains Paul's devout and affectionate prayer to God for his beloved Ephesians. - For this cause. This may be referred either to the immediately foregoing verse, That you faint not, etc., or, rather, the apostle is here resuming what he began at the first verse, from which he digressed in those which are interposed. Observe,

I. To whom he prays - to God, as the Father of our Lord Jesus Christ, of which see Eph 1:3.

II. His outward posture in prayer, which was humble and reverent: I bow my knees. Note, When we draw nigh to God, we should reverence him in our hearts, and express our reverence in the most suitable and becoming behaviour and gesture. Here, having mentioned Christ, he cannot pass without an honourable encomium of his love, Eph 3:15. The universal church has a dependence upon the Lord Jesus Christ: Of whom the whole family in heaven and earth is named. The Jews were wont to boast of Abraham as their father, but now Jews and Gentiles are both denominated from Christ (so some); while others understand it of the saints in heaven, who wear the crown of glory, and of saints on earth who are going on in the work of grace here. Both the one and the other make but one family, one household; and from him they are named CHRISTIANS, as they really are such, acknowledging their dependence upon, and their relation to, Christ.

III. What the apostle asks of God for these his friends - spiritual blessings, which are the best blessings, and the most earnestly to be sought and prayed for by every one of us, both for ourselves and for our friends. 1. Spiritual strength for the work and duty to which they were called, and in which they were employed: That he would grant you, according to the riches of his grace, to be strengthened, etc. The inner man is the heart or soul. To be strengthened with might is to be mightily strengthened, much more than they were at present; to be endued with a high degree of grace, and spiritual abilities for discharging duty, resisting temptations, enduring persecutions, etc. And the apostle prays that this may be according to the riches of his glory, or according to his glorious riches - answerable to that great abundance of grace, mercy, and power, which resides in God, and is his glory: and this by his Spirit, who is the immediate worker of grace in the souls of God's people. Observe from these things, That strength from the Spirit of God in the inner man is the best and most desirable strength, strength in the soul, the strength of faith and other graces, strength to serve God and to do our duty, and to persevere in our Christian course with vigour and with cheerfulness. And let us further observe that as the work of grace is first begun so it is continued and carried on, by the blessed Spirit of God. 2. The indwelling of Christ in their hearts, Eph 3:17. Christ is said to dwell in his people, as he is always present with them by his gracious influences and operations. Observe, It is a desirable thing to have Christ dwell in our hearts; and if the law of Christ be written there, and the love of Christ be shed abroad there, then Christ dwells there. Christ is an inhabitant in the soul of every good Christian. Where his spirit dwells, there he swells; and he dwells in the heart by faith, by means of the continual exercise of faith upon him. Faith opens the door of the soul, to receive Christ; faith admits him, and submits to him. By faith we are united to Christ, and have an interest in him. 3. The fixing of pious and devout affections in the soul: That you being rooted and grounded in love, stedfastly fixed in your love to God, the Father of our Lord Jesus Christ, and to all the saints, the beloved of our Lord Jesus Christ. Many have some love to God and to his servants, but it is a flash, like the crackling of throns under a pot, it makes a great noise, but is gone presently. We should earnestly desire that good affections may be fixed in us, that we may be rooted and grounded in love. Some understand it of their being settled and established in the sense of God's love to them, which would inspire them with greater ardours of holy love to him, and to one another. And how very desirable is it to have a settled fixed sense of the love of God and Christ to our souls, so as to be able to say with the apostle at all times, He has loved me! Now the best way to attain this is to be careful that we maintain a constant love to God in our souls; this will be the evidence of the love of God to us. We love him, because he first loved us. In order to this he prays, 4. For their experimental acquaintance with the love of Jesus Christ. The more intimate acquaintance we have with Christ's love to us, the more our love will be drawn out to him, and to those who are his, for his sake: That you may be able to comprehend with all saints, etc. (Eph 3:18, Eph 3:19); that is, more clearly to understand, and firmly to believe, the wonderful love of Christ to his, which the saints do understand and believe in some measure, and shall understand more hereafter. Christians should not aim to comprehend above all saints; but be content that God deals with them as he uses to do with those who love and fear his name: we should desire to comprehend with all saints, to have so much knowledge as the saints are allowed to have in this world. We should be ambitious of coming up with the first three; but not of going beyond what is the measure of the stature of other saints. It is observable how magnificently the apostle speaks of the love of Christ. The dimensions of redeeming love are admirable: The breadth, and length, and depth, and height. By enumerating these dimensions, the apostle designs to signify the exceeding greatness of the love of Christ, the unsearchable riches of his love, which is higher than heaven, deeper than hell, longer than the earth, and broader than the sea, Job 11:8, Job 11:9. Some describe the particulars thus: By the breadth of it we may understand the extent of it to all ages, nations, and ranks of men; by the length of it, its continuance from everlasting to everlasting; by the depth of it, its stooping to the lowest condition, with a design to relieve and save those who have sunk into the depths of sin and misery; by its height, its entitling and raising us up to the heavenly happiness and glory. We should desire to comprehend this love: it is the character of all the saints that they do so; for they all have a complacency and a confidence in the love of Christ: And to know the love of Christ which passeth knowledge, Eph 3:19. If it passeth knowledge, how can we know it? We must pray and endeavour to know something, and should still covet and strive to know more and more of it, though, after the best endeavours, none can fully comprehend it: in its full extent it surpasses knowledge. Though the love of Christ may be better perceived and known by Christians than it generally is, yet it cannot be fully understood on this side heaven. 5. He prays that they may be filled with all the fulness of God. It is a high expression: we should not dare to use it if we did not find it in the scriptures. It is like those other expressions, of being partakers of a divine nature, and of being perfect as our Father in heaven is perfect. We are not to understand it of his fulness as God in himself, but of his fulness as a God in covenant with us, as a God to his people: such a fulness as God is ready to bestow, who is willing to fill them all to the utmost of their capacity, and that with all those gifts and graces which he sees they need. Those who receive grace for grace from Christ's fulness may be said to be filled with the fulness of God, according to their capacity, all which is in order to their arriving at the highest degree of the knowledge and enjoyment of God, and an entire conformity to him.

The apostle closes the chapter with a doxology, Eph 3:20, Eph 3:21. It is proper to conclude our prayers with praises. Our blessed Saviour has taught us to do so. Take notice how he describes God, and how he ascribes glory to him. He describes him as a God that is able to do exceedingly abundantly above all that we ask or think. There is an inexhaustible fulness of grace and mercy in God, which the prayers of all the saints can never draw dry. Whatever we may ask, or think to ask, still God is still able to do more, abundantly more, exceedingly abundantly more. Open thy mouth ever so wide, still he hath wherewithal to fill it. Note, In our applications to God we should encourage our faith by a consideration of his all-sufficiency and almighty power. According to the power which worketh in us. As if he had said, We have already had a proof of this power of God, in what he hath wrought in us and done for us, having quickened us by his grace, and converted us to himself. The power that still worketh for the saints is according to that power that hath wrought in them. Wherever God gives of his fulness he gives to experience his power. Having thus described God, he ascribes glory to him. When we come to ask for grace from God, we ought to give glory to God. Unto him be glory in the church by Christ Jesus. In ascribing glory to God, we ascribe all excellences and perfections to him, glory being the effulgency and result of them all. Observe, The seat of God's praises is in the church. That little rent of praise which God receives from this world is from the church, a sacred society constituted for the glory of God, every particular member of which, both Jew and Gentile, concurs in this work of praising God. The Mediator of these praises is Jesus Christ. All God's gifts come from his to us through the hand of Christ; and all our praises pass from us to him through the same hand. And God should and will be praised thus throughout all ages, world without end; for he will ever have a church to praise him, and he will ever have his tribute of praise from his church. Amen. So be it; and so it will certainly be.

Barclay: Eph 3:18-21

Paul prays that the Christian may be able to grasp the meaning of the breadth, depth, length and height of the love of Christ. It is as if Paul invited us to look at the universe to the limitless sky above, to the limitless horizons on every side, to the depth of the earth and of the seas beneath us, and said, "The love of Christ is as vast as that."

It is not likely that Paul had any more definite thought in his mind than the sheer vastness of the love of Christ. But many people have taken this picture and have read meanings, some of them very beautiful, into it. One ancient commentator sees the Cross as the symbol of this love. The upper arm of the Cross points up; the lower arm points down; and the crossing arms point out to the widest horizons. Jerome said that the love of Christ reaches up to include the holy angels; that it reaches down to include even the evil spirits in hell; that in its length it covers the men who are striving on the upward way; and in its breadth it covers the men who are wandering away from Christ.

If we wish to work this out we might say that in the breadth of its sweep, the love of Christ includes every man of every kind in every age in every world; in the length to which it would go, the love of Christ accepted even the Cross; in its depth it descended to experience even death; in its height, he still loves us in heaven, where he ever lives to make intercession for us (Heb 7:25). No man is outside the love of Christ; no place is out with its reach.

Then Paul comes back again to the thought which dominates this epistle. Where is that love to be experienced? We experience it with all God's consecrated people. That is to say, we find it in the fellowship of the Church. John Wesley's saying was true, "God knows nothing of solitary religion." "No man," he said, "ever went to heaven alone." The Church may have its faults; church members may be very far from what they ought to be; but in the fellowship of the Church we find the love of God.

Paul ends with a doxology and an ascription of praise. God can do for us more than we can dream of, and he does it for us in the Church and in Christ.

Once again, before we leave this chapter, let us think of Paul's glorious picture of the Church. This world is not what it was meant to be; it is torn in sunder by opposing forces and by hatred and strife. Nation is against nation, man is against man, class is against class. Within a man's own self the fight rages between the evil and the good. It is God's design that all men and all nations should become one in Christ. To achieve this end Christ needs the Church to go out and tell men of his love and of his mercy. And the Church cannot do that, until its members, joined together in fellowship, experience the limitless love of Christ.

Constable: Eph 1:3--4:1

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

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

Constable: Eph 2:11--3:20

B. Corporate calling 2:11-3:19

New spiritual life does not just mean that we have experienced regeneration individually. Additionally God brings every Christian into union with every other Christian. In Christ we have oneness with other believers as well as oneness with God. Paul next explained this corporate aspect of our being in Christ.

". . . a major focus of this letter and of the Prison Epistles in general is the corporate nature of those who are in the body of Christ. Believers do not have a private faith; they have corporate relationship and responsibility to each other."⁵⁷

Constable: Eph 3:20-21

C. Doxology 3:20-21

"The doxology is plainly the climax of the first half of Ephesians; it may be regarded as the climax of the whole letter, which rises to a spiritual peak at this point and then concentrates on practical outworkings."⁹⁶

The basis for Paul's confidence that God is able to do far beyond what he had prayed for or could even imagine was God's bringing Jews and Gentiles together in one body. With God's provision of love, both groups could function harmoniously together in the church. Glory would come to God in the church for uniting these two previously irreconcilable groups and for enabling them to love and to work together as fellow members of the same body. This praise will continue forever.

This is one of the clearest passages in the New Testament that sets forth the eternal subordination of the Son to the Father (cf. John 17:24; 1 Cor. 15:24, 28; Phil. 2:9-11).⁹⁷

College: Eph 3:1-21

EPHESIANS 3

C. GOD'S PARTICIPATION (3:1-21)

1. God's Working in Paul (3:1-13)

¹ For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles - ² Surely you have heard about the administration of God's grace that was given to me for you, ³ that is, the mystery made known to me by revelation, as I have already written briefly. ⁴ In reading this, then, you will be able to understand my insight into the mystery of Christ, ⁵ which was not made known to men in other generations as it has now been revealed by the Spirit to God's holy apostles and prophets. ⁶ This mystery is that through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus. ⁷ I became a servant of this gospel by the gift of God's grace given me through the working of his power. ⁸ Although I am less than the least of all God's people, this grace was given me: to preach to the Gentiles the unsearchable riches of Christ, ⁹ and to make plain to everyone the administration of this mystery, which for ages past was kept hidden in God, who created all things. ¹⁰ His intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, ¹¹ according to his eternal purpose which he accomplished in Christ Jesus our Lord. ¹² In him and through faith in him we may approach God with freedom and confidence. ¹³ I ask you, therefore, not to be discouraged because of my sufferings for you, which are your glory.

3:1 For this reason I, Paul, the prisoner of Christ Jesus

The words "for this reason" remind us that Paul is still trying to complete a prayer he began in 1:15. The prayer is one of thanksgiving for the Gentile Christians, and all that God did to include them with the saints. At 1:15 "for this reason" was based on the spiritual blessings given in Christ; at 3:1 "for this reason" is based on Christ's resurrection and lordship, by which he destroyed sin and separation in the church.

After praising God for so much, Paul finally has cause to refer again to himself, "I, Paul." Barth comments, "Carried away by the magnitude of the things for which he must thank God, Paul so far has mentioned himself only in passing." Though imprisoned in Rome and awaiting trial by Caesar, Paul is the prisoner of Christ Jesus. Should his Lord decide that Paul must go free, all the armies of Nero could not stop him.

for the sake of you Gentiles -

Even now Paul mentions himself and his imprisonment only as it involves the Gentile believers. The situation that had led to Paul's arrest and eventual imprisonment in Rome arose directly out of his ministry among the Gentiles (Acts 21:17-36).

Having prepared to resume his prayer, Paul immediately digresses again. This time the digression is triggered by mention of the Gentiles and the results of his ministry among them. The sentence is interrupted at the end of verse one, and no verb for the subject "I, Paul" is provided until another resumption of the prayer in 3:14.

3:2 Surely you have heard about the administration of God's grace that was given to me for you,

Since Paul was writing to more than just the Ephesian church itself, he could say "surely you have heard." In the outlying churches of Asia the new Christians certainly knew about Paul, even though they had not met him (Col 2:1). They knew he was a man with a mission: someone who had been given a job to do. This job was the "administration" (oijkonomiva , oikonomia ) or "stewardship responsibility" toward the Gentiles. Using the same word, Paul spoke to the Corinthians about the "trust committed to me" (1 Cor 9:17), and to the Colossians about "the commission God gave me" (Col 1:25).

It is interesting that Paul always looked upon his job assignment as a matter "of God's grace." As a matter of fact, the giving of God's grace always carries with it a responsibility. The privilege implies a purpose. While the grace of God is free and unmerited, God expects unworthy men to attempt a worthy response (Eph 2:8-10). Thus, for Paul, the handing out of God's grace to him also meant the handing out of a job.

3:3 that is, the mystery made known to me by revelation,

The Asian Christians had heard that Paul had been let in on the "secret" (musthvrion , mystçrion ) by direct revelation from God. Modern theologians have argued much over whether Paul derived his thinking from Greek philosophers or Jewish rabbis, but Paul clearly states that it came from God. Paul had not guessed the secret plan, nor was he taught it by other men (Gal 1:1, 11-12). God revealed the secret to Paul directly, and then commissioned him to tell all men.

as I have already written briefly.

Could Paul be referring to an earlier letter to the Ephesian area? Calvin preferred the translation "as I wrote a little before," that is, somewhat earlier. If Paul is referring to an earlier letter sent to the area, the epistle to the Colossians may be intended. Most likely, however, Paul is simply referring to portions of the earlier two chapters of Ephesians, especially 1:9-10 and 2:11-22. (Cf. Jerusalem Bible, "as I have just described it.")

3:4 In reading this, then, you will be able to understand my insight into the mystery of Christ,

Apostolic letters were to be read in the public assembly of the church. As Paul's readers read the first two chapters and continued on with this present chapter, they would understand the plan which had been so long secret. What is more, they would understand Paul's own perception of the plan.

In verses 2-8, Paul focuses on his own particular role in God's long secret "mystery." Paul's specific task has been to bring in the Gentiles. Paul does not mean to imply here that bringing in the Gentiles is the whole plan; rather, that this is his own part in the plan.

When Paul speaks of the "mystery of Christ," his readers may well have remembered the many mystery religions of Asia Minor. They, too, promised to reveal hidden secrets. But those mystery religions were foolish collections of myth and fable, which would be abandoned and forgotten. The true revelation of heaven's secrets is found in the person of Jesus Christ. He is God's mystery, "in whom are hidden all the treasures of wisdom and knowledge" (Col 2:3).

3:5 which was not made known to men in other generations

That God would bless the Gentiles was not a new revelation. As early as the covenant with Abraham, God had promised to bless "all the families of the earth" (Gen 12:3). What then was this new revelation, this new unveiling of a secret? It was that God would bless the Gentiles directly through Christ, not as Jewish proselytes through the law. The "mystery" which none had known was this: "that God's blessing of the Gentiles would involve the obliteration of the old line of demarcation which separated them from Jews and the incorporation of Gentile believers together with Jewish believers, without any discrimination, in the new, comprehensive community of God's chosen people."

as it has now been revealed by the Spirit

Just as Jesus had promised, the Holy Spirit led the apostles into all truth (John 14:26). Sometimes they did not immediately grasp all the implications of Calvary, but were led step by step to complete comprehension. This gradual process is best observed in Simon Peter and his understanding of the Gentiles. Although he opened the door to Gentiles on Pentecost (Acts 2:38-39), several years later he still needed some prodding to preach to Cornelius (Acts 10:1-48). Still later, he became a "hypocrite" in Antioch when he refused to be seen eating with his Gentile brothers (Gal 2:11-16).

"As it has now been revealed" is a reminder that Paul was writing over thirty years after Pentecost. God had fully revealed his plan regarding Gentiles, not only to the apostles, but also to the first century prophets.

to God's holy apostles and prophets.

The apostles and prophets were the spokesmen for the early church. (As explained in 2:20, the prophets are not the O.T. prophets.) They are called "holy" because they have been set apart for God's service.

3:6 This mystery

Although these words are not in the original text, the NIV inserts them to pick up the thread of Paul's thought from v. 4. It is Paul's particular "insight into the mystery" that is about to be explained.

is that through the gospel the Gentiles are heirs together with Israel,

Paul's emphasis is not that the Gentiles have come over to join the Jews and their O.T. heritage. In that sense they could have become proselytes to the Law with no need of Christ. The unity of Gentile and Jew comes "through the gospel," the good news that the Son of God has died for the sins of men. It is implied in this verse, and stressed elsewhere in the N.T., that the Jews must come to God through the gospel on the same footing as the Gentiles (Rom 1:16).

Three adjectives beginning with the same prefix (suvn , syn , "together") are strung together to describe the new status of the Gentiles. The first is "heirs together" (sunklhronovma , synklçronoma , "co-inheriting"). For at least seventeen centuries the Jews had taken special pride in being God's chosen people, heirs of the promises made to Abraham. They jealously guarded their national identity and excluded non-Jews from any covenant consideration. But now, in Christ, the Gentiles are fellow heirs! As Paul wrote to the Galatian Gentiles, "If you are Christ's, then you are Abraham's offspring, heirs according to promise" (Gal 3:29).

members together of one body,

The second term becomes an entire phrase in English, "members together of one body" (suvsswma , syssôma , "co-body"). This term was apparently coined by Paul. Christ's body on earth is his church, and Gentiles have equal access with the Jews to become members of this body. While O.T. proselytes were never fully accepted on the level of those who were Jews by birth, the church draws no lines of nationality, color, gender, or social status.

and sharers together in the promise in Christ Jesus.

The third term is "sharers together" (summevtoca , symmetocha , "co-partaking," as also found in 5:7). Those who had been "foreigners to the covenants of promise" (2:12) are now partakers of the promise in Christ Jesus. All the blessings promised to the children of Abraham are made available through the Seed of Abraham, Jesus Christ. And the Gentiles share these with the Jews on equal footing. "Through the gospel, preached beforehand to Abraham and now accomplished by Christ, barriers between separated portions of the human family have been removed."

3:7 I became a servant of this gospel

While Paul had spoken almost reverently of "the holy apostles and prophets" in v. 5, he speaks of himself as only a "servant" (diavkono" , diakonos ). Also translated "minister," this is not the word for a slave (dou'lo" , doulos ), but for a simple worker (John 2:9) or one who waits on tables. Paul does not set himself up in a special class of the clergy, but states his commitment to his work as a humble servant of the gospel. The very nature of his calling ("by the gift of God's grace") prevents Paul from exalting himself. "He just cannot get over it," Hendriksen notes, "that God chose him , even himself, Paul, the great persecutor of the church, to proclaim the gospel."

by the gift of God's grace given me through the working of his power.

As in 3:2, the giving of God's grace turns out to be a job assignment. God's grace involves both the privilege of serving and the power to accomplish the task. This grace had called Paul out of ignorance, directed him to his mission, and energized him with "his power which operates mightily within me" (Col 1:29). This same "working of his mighty strength" (Eph 1:19) is available to all believers.

3:8 Although I am less than the least of all God's people,

Paul's humility seems to know no bounds. In one word he combines the comparative with the superlative to express the concept "least-er" or "lesser-most" (ejlacistovtero" , elachistoteros ). Such self-denigration is quite consistent for Paul, who also called himself "the least of the apostles" (1 Cor 15:9) and "the worst" of sinners (1 Tim 1:15). Among God's people Paul is the "least of the least" (NEB). He is "not only the least of all saints, but even less than this implies."

this grace was given me:

But Paul's real purpose is not primarily to play himself down, but to magnify the grace and power of God. Twice before in this chapter Paul has said that his task was given to him as the gift of God's grace (vv. 2, 7). Paul's very apostleship is proof of the undeserved nature of grace; his success is proof of the power of grace. Whatever Paul has accomplished, all the credit goes to God.

to preach to the Gentiles the unsearchable riches of Christ,

From the beginning, Paul was sent to the Gentiles (Acts 22:21; 26:17). His message was the unsearchable (ajnexicnivasto" , anexichniastos ) riches of Christ. Like a "reservoir so deep that soundings cannot reach the bottom of it," no limit can be placed on the resources of Christ. No sinner can be so foul, no multitude can be so huge, that the blood of Christ and the love of Christ are inadequate. No scholar can exhaust the "treasures of wisdom and knowledge" in Christ (Col 2:3); no philosopher can surpass "the glorious riches of this mystery, which is Christ in you, the hope of glory" (Col 1:27). This is precisely what Paul had in mind as he told the Corinthian Gentiles (1 Cor 2:9),

No eye has seen,

no ear has heard,

no mind has conceived

what God has prepared for those who love him.

3:9 and to make plain to everyone the administration of this mystery,

Literally, to "enlighten" (fwtivzw , phôtizô ) all men. Paul's commission was "to open their eyes, that they may turn from darkness to light" (Acts 26:18). Paul preached to pagan Gentiles, but he also tried to show his fellow Jews what God's plan for mankind was.

The "administration" (as in v. 2) was the "stewardship" or "responsibility" of how the plan was to be worked out. The focus is on how God has chosen to work out his secret purpose. (See comments on "mystery" at 1:9).

which for ages past was kept hidden in God,

Through all the earlier ages of time, God kept his intention secret. Neither Satan's hosts nor the holy angels knew what God was planning to do. Much less did any man discover the divine secret. This was the "mystery that has been kept hidden for ages and generations, but is now disclosed to the saints" (Col 1:26). From the very beginning of time everything has been directed to a specific goal, now realized and revealed in Christ.

who created all things.

God, who is the ultimate source of all things, is also the source of the plan of salvation. Throughout this epistle Paul stresses the fact that God is the all-sufficient source and the Father of all existence. Salvation itself is his handiwork, given freely through his sovereignty. It is not devised or earned by men.

3:10 His intent was that now, through the church,

The summary of this verse is that God's intent was to use the church as a demonstration of his wisdom to rebellious angels. This first clause highlights the role of the church in this plan. "The fact that God had done the seemingly impossible - reconciling and organically uniting Jews and Gentiles in the church - makes the church the perfect means of displaying God's wisdom."

In spite of the hypocrites and lukewarmness, God has used the church to achieve victory. In fact, God deliberately chose the weak, lowly, and foolish to overcome the strong, mighty, and wise (1 Cor 1:26-31). Winning the victory in spite of such handicaps, his power and wisdom are demonstrated all the more clearly. Thus, the church does not exist for itself; it exists for God and his glory. The church is the "theatre of God's works."

the manifold wisdom of God should be made known

God has often been mocked and his plans have been called foolish (1 Cor 1:21-23). But those who fail to see the depth and greatness of God's wisdom merely prove their own ignorance. Paul knows God's wisdom to be "manifold" (polupovikilo" , polypoikilos ), literally "multi-colored" or "much variegated." The "many-splendored" wisdom of God is full of infinite diversity and sparkling beauty. And how is this many-sided wisdom to be best displayed? Through the church!

to the rulers and authorities in the heavenly realms,

God presents the church as an object lesson to display his wisdom to "the rulers and authorities." This watching audience includes one or more of the following: (1) human leaders, (2) the angels of heaven, (3) the rebellious angels who side with Satan. An examination of other passages where "rulers and authorities" occur seems to indicate that these are the angelic hosts who are hostile to God.

We know there was a struggle between the angels of God and Satan's hosts (Rev 12:7) and that some angels "did not keep their positions" (Jude 6). Perhaps it is not reading too much into the text to see an early attempt by Satan and his angels to dislodge God from his throne (cf. Isa 14:13-14), much like the attempts by Absalom (1 Sam 15) and Adonijah (1 Kgs 1) to take the throne from David. But God is not "an incompetent old fool." He proves to his disrespectful creatures that his wisdom is beyond comprehension. "O the depth of the riches and wisdom and knowledge of God!" (Rom 11:33, emphasis added).

3:11 according to his eternal purpose

God has not had to change his plans in reaction to unexpected opposition from men or angels. His "purpose of the ages" was set forth before all time, and has continued unchanged through the ages. This is the mystery unknown by men (3:5) but graciously revealed to us (1:9), the "plan of him who works out everything in conformity with the purpose of his will" (1:11).

which he accomplished in Christ Jesus our Lord.

The climax of the ages comes in the appearing of Christ Jesus. All that God planned, all that God purposed, is brought to completion in him. All God's promises find their "Yes" in Christ (2 Cor 1:20). All God's earlier steps of revelation are surpassed and replaced when Jesus, God's final Word, is given (Heb 1:1-4).

3:12 In him and through faith in him

Because the purpose of the ages has been accomplished in Christ, he is the ground of our confidence and the object of our faith. All God's spiritual blessings (1:3-14) are "in him" and we access the blessings through faith in him (2:8).

Since the Greek can also be translated "through the faith of him," Barth and others have suggested that it is the faithfulness of Christ himself that should be understood. This not only minimizes the believer's role in salvation; it virtually excludes it. A majority of commentators, however, correctly see this as our faith in Christ. Even so, the act of believing has significance only when the object of faith is worthy.

we may approach God with freedom and confidence.

Literally, "we have the boldness and access in confidence." This "boldness" (parrhsiva , parrçsia ) was the classical Greek word for freedom of speech, the right "to say everything" one wished to say. Only those with the status of citizen had this right (see 2:19). The word "access" (prosagwghv , prosagôgç ) has already been used (2:18) as a benefit extended to the formerly estranged Gentiles. Since "the boldness and access" is linked by a single definite article, it is likely that a single concept is intended: we have a "bold access" to God through Christ.

The believer's "confidence" (pepoivqhsi" , pepoithçsis ) comes from the personal relationship with God through Christ. Since we have been saved through faith, not personal merit, we have peace with God. Through Christ "we have gained access by faith into this grace in which we now stand" (Rom 5:1-2). The author of Hebrews similarly exhorts us to "approach the throne of grace with boldness" (Heb 4:16).

3:13 I ask you, therefore, not to be discouraged because of my sufferings for you,

Paul also had to encourage the Philippians (1:12-14 and 2:17-18) and the Colossians (1:24) in regard to his imprisonment. Paul wants the Ephesian believers to see that imprisonment does not mean defeat. Suffering ("tribulation," qlivyi" , thlipsis ) does not mean abandonment by God, for his power is often seen most clearly in our times of weakness and distress (2 Cor 12:9).

Therefore Paul prays "not to lose heart" (ejgkakevw , enkakeô ). This is the same word used in the admonition of Jesus that we should always pray and "not give up" (Luke 18:1). Paul elsewhere spoke of the rigors of his ministry and said, "We do not lose heart" (2 Cor 4:1, 16). He encouraged the Galatians that if they did not "become weary" in doing good, they would ultimately reap a harvest (6:9).

which are your glory.

In what sense are we to understand the "glory" (dovxa , doxa ) which accrued to the Ephesians? That Paul's suffering was to their "benefit" seems much too weak. More likely is that his suffering was to their "honor or prestige," although in this case a more likely term would be kauvchma (kauchçma ), "boasting." Most likely of all, Paul is referring to "eschatological glory," the heavenly glory which they will share in eternity.

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

¹⁴ For this reason I kneel before the Father, ¹⁵ from whom his whole family ^a in heaven and on earth derives its name. ¹⁶ I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being, ¹⁷ so that Christ may dwell in your hearts through faith. And I pray that you, being rooted and established in love, ¹⁸ may have power, together with all the saints, to grasp how wide and long and high and deep is the love of Christ, ¹⁹ and to know this love that surpasses knowledge - that you may be filled to the measure of all the fullness of God. ²⁰ Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us, ²¹ to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen.

^a 15 Or whom all fatherhood

3:14 For this reason

Paul now concludes the prayer he has twice started (1:15 and 3:1), and from which he has twice digressed. "For this reason" is not based on the immediately preceding context, Paul's own suffering. Instead, as in 1:15 and 3:1, the "reason" is what God has done in Christ. The requests Paul will make in vv. 14-19, which form a single long sentence in Greek, are an expansion of this same theme.

I kneel before the Father,

The usual posture for praying throughout the O.T. was to stand with one's hands lifted toward heaven. Exceptions to this usual practice may be found in the case of Solomon (1 Kgs 8:54) and Daniel (Dan 6:10). Perhaps inspired by the example of Jesus in Geth- semane, early Christians adopted kneeling as a favorite posture (see Acts 7:60; 20:36; 21:5). Eusebius is the first Christian writer to mention it as "our own custom of prayer."

Jesus' example in prayer (Matt 6:9; 7:11; Luke 11:18; Mark 14:36) is also our basis for addressing God as "Father," a form of address surprisingly uncommon in the O.T. Throughout Ephesians, Paul refers to God as the Father (1:2, 3, 17; 2:18; 4:6; 5:20; 6:23).

3:15 from whom his whole family in heaven and on earth derives its name.

Paul's emphasis on the total Fatherhood of God is closely connected to the preceding verses, especially verse nine. He who "created all things" is the Father (pathvr , patçr ) of creation's whole family (patriav , patria ). Paul's use of patria to make a play on words creates a translation difficulty. Should it be "every family" (as ARV, RSV, NEB, NASB, and NRSV), "all fatherhood" (as Phillips and Bruce), or "the whole family" (as KJV and NIV)? Since Paul's line of thought goes against the disunity of "every family," as well as the abstraction of a prototypical "fatherhood," the NIV rendering is to be preferred. The whole created family derives its name and its being from God. "Of things merely material God is the creator; of personal intelligences He is the Father."

Those "in heaven" include not only those of God's people who have already died, but also every rank of heavenly angel.

3:16 I pray that out of his glorious riches he may strengthen you with power

Paul is not asking God to do something beyond his resources. God's treasure store of rich blessings is inexhaustible (Eph 1:7, 18; 2:4). God's blessings are limited only by the measure of our own willingness to get into a position to receive them.

The prayer is a threefold petition linked to the three members of the Godhead. Expressed in another way, it is the result of what God through Christ can do in us:

Spirit within - for strength

Christ within - for love

God within - for fullness

The prayer for inner power (duvnami" , dynamis ) is reminiscent of 1:19, but this time the channel of strength is his Spirit.

through his Spirit in your inner being,

God's Spirit has frequently been associated with power throughout the O.T. In the time of the Judges, the Holy Spirit took possession of weak, fearful Gideon and destroyed a force of 120,000 Midianites (Judg 6:34 and 8:10). Some years later the Spirit came upon Samson "in power," enabling him to tear apart a lion with his bare hands (Judg 14:6). On other occasions the Spirit "came upon him in power," and he killed thirty (Judg 14:19) and a thousand (Judg 15:14) of God's enemies.

These incidents illustrate a pattern of the Spirit's activity in the O.T. The Spirit came in power upon isolated individuals, and then for only a brief period of time. The days had not yet come when God would "pour out his Spirit on all flesh" (Joel 2:28) to be a permanent resident within all believers.

The coming of the Holy Spirit at Pentecost was accompanied with many signs and wonders, but the real work of the Spirit throughout the Christian era was to be spiritual, not physical. His power is for the "inner being," rather than the outer. This is the sustaining power that Paul himself has known (2 Cor 1:8-10; 12:7-10; Phil 4:13; 1 Tim 1:12; 2 Tim 4:17).

3:17 so that Christ may dwell in your hearts through faith.

Paul's second petition is that Christ may dwell in our hearts. This is difficult to separate from the request for the Spirit in the inner being. Bruce notes that "the ministry of the Spirit is devoted to making the presence and power of the risen Christ real to those whom he indwells: hence the experience of the indwelling Spirit and of the indwelling Christ is the same experience."

The indwelling Presence is promised as a result of repentance and baptism (Acts 2:38), but all of this must be "through faith." Mere mechanical participation in church ordinances does not cause Christ to take up residence in the heart. The indwelling Christ (Col 1:27; John 14:23; 2 Cor 6:16; Rev 3:20) enters and resides on the basis of faith. Like Paul himself, when we "live by faith in the Son of God," then we no longer live, but "Christ lives within" us (Gal 2:20). Should a person cease to have faith, he ceases to have a place within himself where Christ can dwell.

And I pray that you, being rooted and established in love,

Love is the soil in which believers are "rooted" (perf. ptc. of rJizovw , rhizoô ) and on which the foundation is "established" (perf. ptc. of qemeliovw , themelioô ). The twofold metaphor of a tree and a building emphasizes that love is the necessary base to support the superstructure. The firmly rooted tree bears much fruit and the solidly founded building becomes a sanctuary in which the Lord dwells.

"In love" draws attention to what was central in the ministry of Jesus, and therefore in the lives of his followers. His greatest commandments were summed up by love (Matt 22:36-40) and love was the identifying mark of his disciples (John 13:35). The fruit of the Spirit (who is so immediately associated with Christ in our hearts) begins with love (Gal 5:22). Love is therefore both the soil from which our roots derive their nourishment, and the supreme virtue among the fruits that we express.

3:18 may have power, together with all the saints,

Paul prays that his readers "may be strong" (ejxiscuvw , exischyô ), having the same ability with which all God's people are infused. The phrase "with all the saints" is a subtle reminder that our mystic communion with Christ is not a private matter. Our faith is personal, but it is not private. We are not alone in the family, being united with even the saints in heaven.

to grasp how wide and long and high and deep is the love of Christ,

The task for which Paul's readers must be strong is the challenge of comprehending the incomprehensible, grasping that which is just too big to grasp. The word for "grasp" (katalambavnw , katalambanô ) meant to "to take hold firmly for oneself; especially, to comprehend with the mind." Just as Christ's riches are unsearchable (3:8), so is his love too great for us to grasp completely. Like children who have seen the ocean for the first time, we should never cease to marvel at the magnitude of the love of Christ. Without the divine assistance that Paul is requesting for us, we would never be able to understand the love of Christ beyond a superficial level.

The NIV translation of this verse is interpretative, filling in what is missing in the Greek. The original simply says, "In order that you may be strong to grasp/comprehend with all the saints what is the breadth and length and height and depth." The NIV interpretation is supported by the flow of thought into the following verse, but various alternatives have been proposed.

3:19 and to know this love that surpasses knowledge

The object of our grasping, the thing so grand in all dimensions, is the love that surpasses knowledge. To "know" (ginwvskw , ginôskô ) this love is to gain the kind of knowledge that comes by personal involvement and experience. The extent of this involvement is well illustrated by the use of the word in the Greek translation of the O.T. In Genesis 4:1 Adam "knew" his wife and she conceived a son. In that context "to know" meant to enter into an intimate, productive relationship.

What Paul is praying for is not just intellectual knowledge concerning the details and dimensions of Christ's great love. He wants all Christians to really know that love through intimate, personal participation. It is a love too deep for the mind to plumb its depths; a love too high to be surpassed; a love too broad to exclude any who come to him; a love too long to be outlasted.

The Greek word for "surpasses" (uJperbavllw , hyperballô ) in this verse is the same word which was translated "incomparable" in 1:19 and 2:7. All three texts refer to some facet of the divine nature that is too great to be completely understood or defined by mortal man. Bruce notes, "There is always more to know; it is inexhaustible." While we cannot totally grasp so great a concept as the love of Christ, we can come to know it and participate in it. It is this experiential knowledge for which Paul is praying.

- that you may be filled to the measure of all the fullness of God.

Paul's third petition is that his readers be filled with all the fullness of God, the third member of the Godhead. To think that the Creator, in all his vastness, could come and dwell in man's insignificant frame is an incredible thought. Yet to be filled with God's fullness is not so very different from having Christ live in the heart, or being strengthened by the Spirit in the inner man. When Jesus promised the coming of the Counselor he said, "If anyone loves me, he will obey my teaching. My Father will love him, and we will come to him and make our home with him" (John 14:23). Thus, it becomes difficult to draw strict lines of separation between the Father, Son, and Spirit in their respective activities. The unity and diversity of the Trinity cannot be reduced to simplistic, easy terms.

It is when we are "filled with the Spirit" (Eph 5:18) that we are also filled with God's fullness. It is "in Christ" that we are able to come to "fullness of life" (Col 2:10), because it is in Christ that "all the fullness of God" resides (Col 1:19; 2:9). God, who is infinite in all his attributes, allows us to draw on his resources.

3:20 Now to him who is able to do immeasurably more than all we ask or imagine,

Although Paul has prayed for much, his doxology shows that God is able to grant far more. Hendriksen notes these steps in the progression of Paul's grand thought: (1) God is able to do "all we ask" him to do. (2) He is able to do all that we dare not ask but merely "imagine." (3) He can do "more" than this. (4) He can do "far more, very far more." "Neither the narrowness of our knowledge nor the feebleness of our prayer will limit the richness of his gifts."

according to his power that is at work within us,

Paul's prayer for God's threefold participation in our lives is concluded with a reminder of our participation in God's kingdom. The "power" (duvnami" , dynamis ) being energized (ejnergevw , energeô ) in us is a climactic summary of the earlier words of this same prayer (1:19). This glorious power is a power "that is at work within us," those who believe in Christ. God could have done all the work of the kingdom by himself, but he has chosen to work through us. God will rarely do for us what he can do through us! God has all the power needed to carry out this plan. It appears that the only thing lacking is the confidence and cooperation of his children.

3:21 to him be glory

We do not actually "give" God glory. Rather, we recognize and acknowledge that he, "the Father of glory" (1:17) is already in rightful possession of it. God's "glory" (dovxa , doxa ) is his majesty and shining splendor. It is his magnificence and radiance which are natural expressions of his very being. The word glory has an unavoidable association with brightness and light, reflecting the "divine and heavenly mode of being."

in the church and in Christ Jesus

God is glorified in his people (Phil 1:11; 2 Thess 1:12), because his power is at work within them. The joining of the church and Christ, the body and the Head, seems logical and proper in the context of Ephesians, although this is the only doxology in the N.T. to do so. While some commentators express surprise that the church is named before Christ Jesus, the same sequence will recur just four verses into chapter four.

throughout all generations, for ever and ever! Amen.

Literally, "into all generations of the age of the ages." God is to be glorified in the praise of the church, and through the life of the church, in every generation - including this one. Even now it is possible for the church to bring honor and glory to God. As far as one might see into the future of human affairs ("the age of the ages"), throughout all eternity God shall be praised through his people.

The word "Amen" comes from the Hebrew language, meaning "firm, sure, valid, binding." The addition of "Amen" by the same person who has pronounced a prayer or benediction was not usual in the O.T. or in synagogue practice, but becomes common in the N.T. Paul believed in his heart and proved in his life that God's in-working power is a present reality. We add our "Amen" to this benediction by proving that same power to be at work in us, thus giving God glory in our generation.

-College Press New Testament Commentary: with the NIV

Introduction / Outline

Robertson: Ephesians (Book Introduction)

The Epistle to the Ephesians

From Rome a.d. 63

By Way of Introduction

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

The Authorship

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

Relation to Colossians

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

The Destination

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

The Date

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

The Place of Writing

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

The Character of the Epistle

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

JFB: Ephesians (Book Introduction)

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

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

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

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

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

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

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

JFB: Ephesians (Outline)

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

TSK: Ephesians 3 (Chapter Introduction)

Overview

Eph 3:1, The hidden mystery that the Gentiles should be saved was made known to Paul by revelation; Eph 3:8, and to him was that grace given, that he should preach it; Eph 3:13, He desires them not to faint for his tribulation; Eph 3:14, and prays that they may perceive the great love of Christ toward them.

Poole: Ephesians 3 (Chapter Introduction)

CHAPTER 3

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 3 (Chapter Introduction)

(Eph 3:1-7) The apostle sets forth his office, and his qualifications for it, and his call to it.

(Eph 3:8-12) Also the noble purposes answered by it.

(Eph 3:13-19) He prays for the Ephesians.

(Eph 3:20, Eph 3:21) And adds a thanksgiving.

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 3 (Chapter Introduction)

This chapter consists of two parts. I. Of the account which Paul gives the Ephesians concerning himself, as he was appointed by God to be the apostle of the Gentiles (Eph 3:1-13). II. Of his devout and affectionate prayer to God for the Ephesians (Eph 3:14-21). We may observe it to have been very much the practice of this apostle to intermix, with his instructions and counsels, intercessions and prayers to God for those to whom he wrote, as knowing that all his instructions and teachings would be useless and vain, except God did co-operate with them, and render them effectual. This is an example that all the ministers of Christ should copy after, praying earnestly that the efficacious operations of the divine Spirit may attend their ministrations, and crown them with success.

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 3 (Chapter Introduction)

Prison And Privileges (Eph_3:1-13)

To understand the connection of thought in this passage it has to be noted that Eph_3:2-13 are one long parenthesis. The for this cause of Eph_3:14 takes up again and resumes the for this cause of Eph_3:1 . Someone has spoken of Paul's habit of "going off at a word." A single word or idea can send his thoughts off at a tangent. When he speaks of himself as "the prisoner of Christ," it makes him think of the universal love of God and of his part in bringing that love to the Gentiles. In Eph_3:2-13 his thoughts go off on that track; and in Eph_3:14 he comes back to what he meant to say when he began. It is for this cause that I Paul, the prisoner of Jesus Christ for the sake of you Gentiles--you must have heard of the share that God gave me in dispensing his grace to you, because God's secret was made known to me by direct revelation, as I have just been writing to you, and you can read again what I have just written, if you wish to know what I understand of the meaning of that secret which Christ brought, a secret which was not revealed to the sons of men in other generations as it has now been revealed to his consecrated apostles and prophets by the work of the Spirit. The secret is that the Gentiles are fellow-heirs, fellow-members of the same body, fellow-sharers in the promise in Jesus Christ, through the good news of which I was made a servant through the free gift of the grace of God, which was given to me according to the working of his power. It is to me, who am less than the least of all God's consecrated people, that this privilege has been given the privilege of preaching to the Gentiles the wealth of Christ, the full story of which no man can ever tell, the privileges of enlightening all men as to what is the meaning of that secret, which was hidden from all eternity, in the God who created all things. It was kept secret up till now in order that now the many-coloured wisdom of God should be made known through the Church to the rulers and powers in the heavenly places: and all this happened and will happen in accordance with the eternal design which he purposed in Jesus Christ, through whom we have a free and confident right of approach to him through faith in him. I therefore pray that you will not lose heart because of my afflictions on your behalf. For these afflictions are your glory.

The Great Discovery (Eph_3:1-7)

The Self-Consciousness Of Paul (Eph_3:1-7 Continued)

The Privilege Which Makes A Man Humble (Eph_3:8-13)

Paul's Earnest Prayer (Eph_3:14-21)

3:14-21 It is for this cause that I bow my knees in prayer before the Father, of whose fatherhood all heavenly and earthly fatherhood is a copy, that, according to the wealth of his glory. he may grant to you to be strengthened in the inner man, so that Christ through faith may take up his permanent residence in your hearts. I pray that you may have your root and your foundation in love, so that, with all God's consecrated people, you may have the strength fully to grasp the meaning of the breadth and length and depth and height of Christ's love, and to know the love of Christ which is beyond all knowledge, that you may be filled until you reach the fullness of God himself. To him that is able to do exceeding abundantly, above all that we ask or think, according to the power which works in us, to him be glory in the Church and in Christ Jesus to all generations for ever and ever. Amen.

The God Who Is Father (Eph_3:14-17)

The Infinite Love Of Christ (Eph_3:18-21)

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 3 (Chapter Introduction)

INTRODUCTION TO EPHESIANS 3

In this chapter the apostle hints at his state and condition as a prisoner, and at the afflictions he endured for the sake of the Gospel; and whereas he knew these would be objected to his ministry, and be discouraging to the saints, he chiefly insists on these two things; namely, to assert his office of apostleship, and observe the knowledge of divine mysteries, and gifts of grace bestowed on him, which he does with all modesty and humility; and also to exhort the saints to constancy and perseverance, notwithstanding his tribulations; for which purpose he puts up several petitions for them; and the whole is concluded with a doxology, or an ascription of glory to God. In Eph 3:1, he declares himself a prisoner of Christ, for the sake of the Ephesians; and which was no objection to his being an ambassador of Christ, and an apostle of his, seeing he had a commission from him to dispense the word of his grace, Eph 3:2, of which, his knowledge in the mystery of Christ, he had by revelation, was an evident proof, Eph 3:3, which might easily be understood by what he had written in the former part of his epistle, Eph 3:4, and was such as had not been given to the saints in former times, as it was to him, and others, now, Eph 3:5, particularly the knowledge of the mystery of the calling of the Gentiles by the Gospel, Eph 3:6, of which Gospel to the Gentiles he was made a minister, through the gift of grace, and the energy of divine power, Eph 3:7, of which high honour he was unworthy, being, in his own esteem, the meanest of all the people of God; and the grace and favour was the greater, inasmuch as it was the unsearchable riches of Christ he was sent to publish, and that among the Gentiles, Eph 3:8, and to give men light into a mysterious affair, which from eternity had been hid, and kept a secret in the heart of God, the Creator of all things, Eph 3:9, but was now committed to him with this view, not only to be made known to the church, but by that to the heavenly principalities and powers, even that wise scheme of things which displays the manifold wisdom of God, and was formed according to an eternal purpose in Christ, Eph 3:10, through whom a way of access is opened to God, with boldness, faith, and confidence, as the Gospel declares, Eph 3:12. Wherefore, though he endured much tribulation for the sake of preaching this Gospel, this should not at all sink their spirits, or move them away from the hope of it; but they should rather glory that they had such a faithful preacher and defender of it, Eph 3:13. And as he desired their perseverance, so he prays for it, and for several things in order to it; the posture in which he prayed was by bowing the knee; the person to whom he prayed is described by his relation to Christ, as his Father, of whom, or of Christ, the whole family of God in heaven and earth are named, Eph 3:14. The petitions made by him are for internal strength from the Spirit of God, that so they might be enabled to persevere, Eph 3:16, and also, that Christ might continue to dwell in their hearts by faith, which would keep them from falling; and likewise, that they might have a lively sense, and a full persuasion of their interest in the love of God; even so as to comprehend with others its breadth, length, depth, and height, which would engage them to press forward, and to hold on, and out, and not faint at tribulations, Eph 3:17, And particularly he prays; that they might know more of the love of Christ, which is not fully to be known, and which would constrain them to follow him, and cleave to him with full purpose of heart; and that they might have a full supply of all grace to support, influence, and assist them, Eph 3:19, and for his own, and their encouragement, with respect to having the petitions made, the apostle ascribes glory to God by Christ, as it should be done in the church throughout all ages of time, under this consideration, as being able to do for his people abundantly more than they are able to ask of him, or can think of asking of him, or receiving from him, Eph 3:20.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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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