Ephesians

Overview

The apostle Paul wrote this letter to Christians living in (or near) Ephesus in order to strengthen their faith, promote their unity, and exhort them to holiness. In the first half of the book (Ephesians 1–3), Paul provides a solid theological foundation as he (1) reminds his readers of God’s great grace and the spiritual blessings believers possess based on their union with Christ (1:3–14), (2) prays for them to grow in their knowledge of God and what he has done for them in Christ (1:15–23), (3) emphasizes the grace of God in the salvation of believers (2:1–10), (4) describes the plight of the Gentiles as those who were alienated from God and his people but now may be accepted as a result of their being united to Christ through faith (2:11–22), (5) describes his unique ministry to the Gentiles and how that relates to the “divine mystery” (3:1–13), and (6) offers a second prayer for his readers, that they will be strengthened, will be able to comprehend the love of Christ, and will be filled with the fullness of God (3:14–21).

In Chapter 4 Paul begins to apply these glorious truths to the everyday lives of his readers. He exhorts the Ephesian believers to walk in unity (4:1–6) while recognizing that diversity is needed for building up the body of Christ (4:7–16). Next, Paul exhorts them not to walk (i.e., live) as unbelieving Gentiles but to put off the old self and put on the new (4:17–24). They are to do so by imitating God and walking in love (4:25–5:2). They are to avoid immorality and greed and instead live in the light (5:3–14). They are to walk carefully, being wise, understanding God’s will, and being filled with the Spirit (5:15–21). Paul also addresses various relationships within the church, including those between (1) wives and husbands (5:22–33), (2) children and parents (6:1–4), and (3) slaves and masters (6:5–9). Finally, he emphasizes that believers must acknowledge the reality of spiritual warfare and the need to be prepared for battle (6:10–20). They are to stand firm by putting on the whole armor of God, which includes persevering in prayer. Paul concludes his letter with a commendation of Tychicus and a final benediction (6:21–24).

Title

This letter is named after its recipients and the city in which they lived (“to the saints who are in Ephesus”; 1:1). Along with Philippians, Colossians, and Philemon, it is known as one of the “Prison Epistles,” since it was most likely written during a two-year imprisonment in Rome.

Author

The author identifies himself as “Paul, an apostle of Christ Jesus by the will of God” (1:1) and “Paul, a prisoner of Christ Jesus on behalf of you Gentiles” (3:1).¹ Paul was a former Pharisee and persecutor of Christians who was converted on his way to Damascus (c. AD 35) and called by Christ to be his apostle. He became one of the church’s greatest missionary-theologians, authoring thirteen books of the NT.

Date and Occasion

The most likely date for Paul’s writing of Ephesians is during his imprisonment in Rome (AD 60–62). Paul refers to his imprisonment in all of the Prison Epistles (Phil. 1:7, 13, 14, 16, 17; Col. 4:3, 10; Philem. 1, 9, 10, 13, 23). In Ephesians he identifies himself as “a prisoner of Christ Jesus” (3:1), “a prisoner for the Lord” (4:1), and “an ambassador in chains” (6:20). According to Acts 28:30, Paul spent two years in Rome under house arrest, with the freedom to receive visitors.

Identifying the precise occasion for the letter is difficult, for it is the most general and therefore the least situational of all of Paul’s letters. It is written primarily, though not exclusively, to Gentile Christians (Eph. 2:11–12; 3:1; 4:17). These readers know of Paul’s imprisonment (3:13; 4:1) and will receive a visit from Tychicus, who will inform them further of Paul’s situation.

Identifying the purpose of the letter has also been a challenge. There are, however, several goals that Paul seems to have in its writing: (1) to strengthen the faith of his readers by reminding them of their union with Christ, which results in untold blessings, (2) to promote Jew-Gentile unity, and (3) to exhort his readers to pursue holiness, which involves fighting against the powers of darkness.

Genre and Literary Structure

Similar to other Pauline letters, Ephesians follows a typical epistolary structure. It begins with the usual prescript, which includes the author, recipients, and greeting (1:1–2). Paul adds that he is “an apostle of Christ Jesus by the will of God” and that his addressees are “saints who are in Ephesus, and are faithful in Christ Jesus” (1:1). In addition, the usual Hellenistic greeting is expanded: “Grace to you and peace from God our Father and the Lord Jesus Christ” (1:2).

Unlike most of Paul’s other letters, which then include a thanksgiving and/or prayer, Ephesians then has a long section in which Paul blesses God for the blessings believers receive through their union with Christ (1:3–14). The only other letter that contains a similar blessing or eulogy is 2 Corinthians (2 Cor. 1:3–7). The next section contains a thanksgiving and a prayer for the Ephesian believers (Eph. 1:15–23; cf. 3:14–21).

The body of Ephesians can be divided into two sections: the doctrinal or theological section (1:3–3:21) and the ethical or practical section (4:1–6:20). Paul’s use of the imperative mood supports this division. Of the forty imperatives in the letter, only one is found in the first section (2:11), with the other thirty-nine occurring in the second section. The first three verses of the ethical section (4:1–3) form the basic thrust of what chapters 4–6 seek to accomplish, with the key word “walk” appearing in each major portion of this section (4:17 [2x]; 5:2, 8, 15; cf. 2:2, 10). The body concludes with an exhortation to prayer, serving as a climax of the entire letter (6:10–20).

Throughout the body of the letter, several other literary features are found. Paul includes four explicit OT quotations (e.g., Ps. 68:18 in 4:8) and many OT allusions, evidenced by the use of key OT terms and concepts (election, helmet of salvation, hope, Father, mercy, promise, redemption, temple, wisdom). Paul seems also to employ early Christian traditional material (Eph. 4:4–6; 5:14) as well as “household codes” similar to those of Greco-Roman literature, in which he addresses relationships between wives and husbands, children and fathers, and slaves and masters (5:22–6:9). Following the body of the letter, Ephesians concludes with a final greeting, including a reference to the bearer of the letter, Tychicus (6:21–22), as well as a concluding prayer (6:23) and benediction (6:24).

Theology of Ephesians

The rich theology of the letter to the Ephesians has elevated it to a place of prominence among Paul’s letters. Harold Hoehner comments, “The Letter to the Ephesians is one of the most influential documents in the Christian church,”² and Peter O’Brien says, “The Letter to the Ephesians is one of the most significant documents ever written.”³ Although there are many topics we could examine in this introduction, we will emphasize three that are intimately related to the occasion and purpose of the letter.

Christology

First, Paul emphasizes the pivotal role of Christ. Paul bases the blessings and privileges believers possess firmly on the work of Christ, using various terms such as Christ (46x), Jesus (20x), Lord (23x), and Son of God (1x).⁴ Many of these titles are used in combination, such as “Jesus Christ,” “Christ Jesus,” and “the Lord Jesus Christ.” In addition, Paul not only uses the phrase “in Christ” nine times, he also uses various constructions conveying the same idea, such as “in him” (5x), “in whom” (7x), or “in the beloved” (1x). The focus of Ephesians is not so much the believer’s union with Christ in his death (though cf. 1:7; 2:13, 16; 5:2, 25) but the believer’s union with him in his resurrection, exaltation, and enthronement (1:20–23; 2:5–6). All the spiritual blessings believers receive are “in Christ.” Christ will “unite all things” in heaven and on earth (1:10). All things are put in subjection to him, and he is the head over all things (1:22). It is through the blood of Christ that believers are brought near to God, which results in peace (2:13–14). Christ himself is the cornerstone of the church (2:20) and has given leadership gifts to his church (4:7–11). The church is both the bride of Christ (5:25, 32) and the body of Christ (1:23; 4:12; 5:23, 30). Finally, Paul underscores the present benefits a believer possesses as a consequence of being in Christ; they are not merely future benefits.

Ecclesiology

Second, Paul highlights the importance of the church. The term itself occurs nine times in this letter, along with other expressions referring to the community of believers. Although in his other letters Paul usually focuses on the church as a local expression of God’s people, in Ephesians the universal church receives greater attention (1:22; 3:10, 21; 5:23, 24, 25, 27, 29, 32). A major emphasis is placed on the unity Jews and Gentiles experience because of their common salvation. Because the dividing wall between Jews and Gentiles has been torn down, the two have become one (2:14), thus creating “one new man” (2:15). Those redeemed by Christ are “fellow citizens” and “members of the household of God” (2:19). Together they constitute a unique building, a “holy temple,” that has become “a dwelling place for God” (2:21–22). Walking in a manner worthy of God’s calling, they must be “eager to maintain the unity of the Spirit in the bond of peace” (4:3). Paul then declares, “There is one body and one Spirit . . . one Lord, one faith, one baptism, one God and Father of all” (4:4–6). The church is also pictured as the bride and body of Christ. Finally, Christ rules over his church as “head” (1:22–23; 4:15; 5:23).

Sanctification

Third, Paul stresses the need for believers to lead godly lives. Since they are united with Christ, it is imperative that Christians’ lives be consistent with that reality. He therefore reminds his readers to be who they already are in Christ. Though formerly they were “strangers and aliens,” they are now “fellow citizens” (2:19). As Gentiles they once walked “in the futility of their minds” (4:17), but they must no longer live as those who “are darkened in their understanding,” who live in “ignorance,” who have hard hearts (4:18), who “have given themselves up to sensuality,” or who “practice every kind of impurity” (4:19). Rather, Paul urges them to remember where they came from (2:11) and “to walk in a manner worthy” of their calling (4:1). They are to “put off” their old self (4:22) and “put on the new self” (4:24), which is created for righteousness and holiness. They are to watch carefully how they live, making wise decisions (5:15). In addition, Paul sets forth specific instructions in the household codes of 5:22–6:9, instructing wives, husbands, children, fathers, slaves, and masters. Finally, living a holy life is not simply about making war on our own sinful nature but also involves a supernatural battle “against the spiritual forces . . . in the heavenly places” (6:12).

Relationship to the Rest of the Bible and to Christ

Along with Colossians, Ephesians has been recognized as one of the most Christological books of the NT. One of the uniquely Christological aspects of Ephesians is Paul’s assertion in 1:9–10 that God has “a plan for the fullness of time, to unite all things in him.” Paul sees a divine plan at work in human history that finds its unity and fulfillment in Christ.

Because Christ conquered death by his resurrection and exaltation, so too believers are not only made alive by God’s grace, adopted into God’s family, and redeemed from their sin; they are also raised spiritually and seated with Christ in the heavenly places. The blessings Christians enjoy in Christ that are described in 1:3–14 are similar to the blessings Israel enjoyed in the OT. Israel enjoyed the blessing of being chosen (Gen. 12:1–3; Deut. 7:6–8; 14:2), loved (Deut. 7:8; 33:12; Isa. 5:1; Jer. 11:15), adopted (Ex. 4:22; Isa. 1:2; Hos. 11:1; Rom. 9:4), redeemed (Deut. 7:8; 9:26; 15:5; 1 Chron. 17:21), given an inheritance (Num. 26:55–56; Deut. 3:28; Josh. 11:23), and promised the Holy Spirit (Isa. 44:3; Ezek. 11:19; 36:26–27; 37:14; Joel 2:28–29). Just as Israel was set apart to God and called to walk blamelessly (Pss. 15:2; 18:23), so also believers are called to live “holy and blameless before him” (Eph. 1:4). In addition, Paul emphasizes the radical new unity of Jews and Gentiles. God revealed to him an amazing mystery, which “is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel” (Eph. 3:6). The OT spoke of Gentiles as well as Jews worshiping Yahweh, but Paul goes further, declaring that Jews and Gentiles actual become “one new man in place of the two” (Eph. 2:15).

As mentioned above, Ephesians has many similarities to Colossians. In fact, roughly one-fourth of the wording in Colossians is found in Ephesians (e.g., cf. Eph. 6:21–22 with Col. 4:7–8). The simplest and most reasonable explanation for this phenomenon is that Paul authored both letters at roughly the same time to similar audiences. There are several reasons for understanding the similarities in this way. First, the letter claims to be written by the apostle Paul (Eph. 1:1; 3:1; cf. 3:13). Second, Pauline authorship was unanimously embraced by the early church. Third, the theology of Ephesians, though not always identical, is completely compatible with Paul’s other letters. Differences between Ephesians and Colossians most likely result from the different purposes involved in writing the letters.

Many portions of Ephesians also mirror the teachings found elsewhere in Paul’s writings and in the rest of the NT. For example, the focus on Christ’s resurrection, exaltation, and enthronement is quite common to the rest of the NT.⁵ In addition, household codes such as those in Ephesians (5:22–6:9) are also found in Colossians 3:18–4:1, 1 Timothy 5:1–6:2, and 1 Peter 2:18–3:7.

Preaching from Ephesians

The book of Ephesians has a long history of influence in the life of the church.⁶ As a result, it is not surprising that Ephesians is commonly preached in local churches. The book features many issues that were relevant not only in Paul’s day and to Paul’s audience but to ours as well. Issues such as God’s sovereignty, race relations, roles in marriage and the family, the nature of the church, and spiritual warfare are woven throughout the letter.

Because there is so much theology and relevant practical material in Ephesians, many pastors often preach slowly through this book (spanning six months to a year). While such a practice is warranted, it does present a corresponding challenge related to the structure of the book, which focuses on theology in the first half (chs. 1–3) and practical application in the second (chs. 4–6). While preaching the second half of Ephesians, there is the danger of forgetting to ground the imperatives (commands) in the finished work of Christ. Goldsworthy offers a good reminder when he says, “Every sermon should be understandable on its own as a proclamation of Christ.”⁷

Interpretive Challenges

Authorship

Although the author identifies himself as “Paul” (Eph. 1:1; 3:1), this self-identification has been vigorously debated in modern scholarship, for several reasons: (1) the letter’s impersonal tone (1:13; 1:15–16; 3:2; 4:21) and lack of personal greeting; (2) the letter’s language and style (1:3–14, 15–23; 2:1–7; 3:1–13; 4:11–16; 6:14–20); (3) the letter’s similarity to Colossians; (4) the letter’s theological emphases (its relatively “high” or “cosmic” Christology [1:3, 9–10, 20–23; 2:5–6], its more developed ecclesiology [1:22; 3:10, 21; 5:23, 24, 25, 27, 29, 32], and its lack of reference to the parousia [or second “coming”] of Christ or the “day of the Lord”); and (5) the common practice of pseudonymity (writing a letter in someone else’s name).

These arguments, however, can be adequately addressed. (1) The letter’s impersonal tone makes sense if the letter was written not only to Ephesus but also as a circular letter (cf. comment on 1:1b). In addition, the author does include some personal details (1:15–16; 3:1; 4:1; 6:19–20). (2) The letter’s language and style differs at points with some other Pauline letters, but a statistical study of vocabulary is not reliable based on the size of the Pauline corpus. Additionally, Paul elsewhere writes with long sentences, even if Ephesians has a greater number of them. (3) The letter’s similarity to Colossians in no way indicates that Colossians was a source for Ephesians but rather indicates that Paul probably wrote the two letters around the same time to Christians experiencing similar circumstances. (4) The letter’s theological emphases have been somewhat exaggerated by many critics. Although it is true that the resurrection and exaltation of Christ is stressed, the author does not ignore the death and cross of Christ (1:7; 2:13, 16; 5:2, 25). The letter’s ecclesiology does highlight the universal (rather than the local) church, but this distinction is often overstated and simplistic. And, there are several references in the letter to the future aspect of eschatology (1:10, 13–14, 18; 4:30; 5:5, 6, 27; 6:10–20). (5) Although pseudonymous letters existed in the first century, it is clear that such letters, if they were discovered to be pseudonymous, were rejected by both Jewish and Christian communities.

Recipients

The precise location to which Paul sent this letter is debated because some manuscripts include the phrase “in Ephesus” (1:1) while others do not. Factors favoring the omission of this phrase include the general content and impersonal tone as well as the lack of any personal greetings in the letter. These reasons suggest the letter was not written to any one specific location; it may have been intended as a circular letter and not merely for the Christians in Ephesians.

There are, however, compelling reasons for seeing “in Ephesus” as authentic. Not only is this addition found in a diversity of manuscript traditions, but also it makes the syntax of the Greek awkward (making it more likely that the phrase was removed in some manuscripts than that it was added to others). The general content and impersonal tone of the letter could have been necessary for multiple reasons: (1) about five years had passed since Paul last visited the church at Ephesus, which would have allowed for numerous new converts unknown to Paul to join the church; (2) the letter could have been sent to several house churches scattered throughout the city as well as to some located outside the city in the surrounding area. Additionally, there are also no personal greetings in 2 Corinthians, Galatians, 1 and 2 Thessalonians, or Philippians.

Writing Style

As Paul writes this letter, he often employs long sentences (1:3–14, 15–23; 2:1–7; 3:1–7; 4:11–16; 6:14–20). Such sentences can make it difficult to follow Paul’s train of thought and isolate his main ideas. Of course, these sentences may not appear as long in English versions, but the reader is still tasked with the duty of discerning Paul’s central point. Paul’s sentences are complex, often with many prepositional phrases. Most of these prepositional phrases are adverbial (that is, modifying a verb and not a noun or pronoun), but it is not always clear which verb these phrases modify.

Outline

1. I. Introductory Address and Greeting (1:1–2)
   1. A. Author (1:1a)
   2. B. Recipients (1:1b)
   3. C. Greetings (1:2)
2. II. Praise God for His Blessings in Christ (1:3–14)
   1. A. He Chose Us (1:3–6)
   2. B. He Redeems Us (1:7–10)
   3. C. He Gives Us an Inheritance (1:11–12)
   4. D. He Seals Us with His Spirit (1:13–14)
3. III. Thanksgiving and Prayer (1:15–23)
   1. A. Paul’s Thanksgiving for Their Faith and Love (1:15–16a)
   2. B. Paul’s Prayer (1:16b–23)
      1. 1. That God Will Give Them the Spirit of Wisdom and Revelation (1:16b–17)
      2. 2. That They Will Know God’s Great Grace (1:18–23)
         1. a. The Hope of His Calling (1:18a)
         2. b. The Riches of His Glorious Inheritance (1:18b)
         3. c. The Immeasurable Greatness of His Power (1:19–23)
4. IV. From Death to Life (2:1–10)
   1. A. Dead in Trespasses and Sins (2:1–3)
   2. B. Made Alive with Christ (2:4–7)
   3. C. By Grace for Good Works (2:8–10)
5. V. From Strangers to Members (2:11–22)
   1. A. Remember Your Past Situation (2:11–13)
      1. 1. Far from Christ (2:11–12)
      2. 2. But Now Brought Near (2:13)
   2. B. Remember that Christ Is Your Peace (2:14–18)
      1. 1. Christ Has Made Jews and Gentiles One (2:14a)
      2. 2. Christ Has Broken Down the Dividing Wall (2:14b)
      3. 3. Christ Has Abolished the Law (2:15–16)
         1. a. So That He Might Create One New Man (2:15)
         2. b. So That He Might Reconcile Us Both to God (2:16)
      4. 4. Christ Preached Peace to Jews and Gentiles (2:17–18)
   3. C. Remember Your New Status in Christ (2:19–22)
      1. 1. As Citizens in God’s Kingdom (2:19a)
      2. 2. As Members of God’s Household (2:19b)
      3. 3. As Part of God’s Holy Temple (2:20–22)
6. VI. Paul’s Situation, Stewardship, and Service (3:1–13)
   1. A. Paul’s Situation (3:1)
   2. B. Paul’s Stewardship of the Mystery (3:2–7)
   3. C. Paul’s Service in Proclaiming the Mystery (3:8–12)
   4. D. Paul’s Encouragement to the Ephesians (3:13)
7. VII. Paul’s Second Prayer (3:14–21)
   1. A. Address to the Father (3:14–15)
   2. B. Prayer for Strength (3:16–17a)
   3. C. Prayer for Understanding (3:17b–19a)
   4. D. Prayer for Filling (3:19b)
   5. E. Praise to God (3:20–21)
8. VIII. Unity in the Church (4:1–6)
   1. A. The Manner and Means of Unity (4:1–3)
   2. B. The Basis of Unity (4:4–6)
9. IX. Diversity in the Church (4:7–16)
   1. A. Diversity according to Christ’s Gifts (4:7–10)
   2. B. Diversity for the Purpose of Unity and Maturity (4:11–16)
10. X. Living according to the Renewed Self (4:17–24)
    1. A. Don’t Live Like Unbelievers (4:17–19)
       1. 1. They Are Futile in Their Thinking (4:17)
       2. 2. They Are Darkened in Their Understanding (4:18a)
       3. 3. They Are Alienated from the Life of God (4:18b)
       4. 4. They Have Become Callous (4:19)
    2. B. Instead Live according to What You Have Been Taught (4:20–24)
       1. 1. You Have Learned Christ (4:20–21)
       2. 2. You Are to Obey Christ (4:22–24)
          1. a. Put Off Your Old Self (4:22)
          2. b. Be Renewed in Your Minds (4:23)
          3. c. Put On the New Self (4:24)
11. XI. Walking in Love (4:25–5:2)
    1. A. Don’t Lie but Speak the Truth (4:25)
    2. B. Don’t Sin When You Are Angry (4:26–27)
    3. C. Don’t Steal but Work Hard (4:28)
    4. D. Don’t Speak What Is Harmful but What Builds Up (4:29)
    5. E. Don’t Grieve the Holy Spirit (4:30)
    6. F. Don’t Be Bitter or Angry but Forgive One Another (4:31–32)
    7. G. Imitate God by Walking in Love (5:1–2)
12. XII. Walking as Children of Light (5:3–14)
    1. A. Avoid Immorality, Greed, and Filthy Language (5:3–6)
    2. B. Live as People of the Light (5:7–14)
13. XIII. Walking Carefully (5:15–21)
    1. A. Walk with Wisdom (5:15–16)
    2. B. Walk with Understanding (5:17)
    3. C. Walk with Spirit-Filled Lives (5:18–21)
14. XIV. Wives and Husbands (5:22–33)
    1. A. Wives, Submit to Your Husbands (5:22–24)
    2. B. Husbands, Love Your Wives (5:25–32)
    3. C. Let Each Husband Love His Wife and Each Wife Respect Her Husband (5:33)
15. XV. Children and Parents (6:1–4)
    1. A. Children, Obey and Honor Your Parents (6:1–3)
    2. B. Fathers, Do Not Provoke but Train Your Children (6:4)
16. XVI. Slaves and Masters (6:5–9)
    1. A. Slaves, Obey Your Masters (6:5–8)
    2. B. Masters, Properly Treat Your Slaves (6:9)
17. XVII. Putting on the Whole Armor of God (6:10–20)
    1. A. Be Strong in the Lord (6:10)
    2. B. Put On the Whole Armor of God (6:11–13)
    3. C. Stand Firm by Employing the Whole Armor of God (6:14–20)
18. XVIII. Commendation and Benediction (6:21–24)
    1. A. Commendation of Tychicus (6:21–22)
    2. B. Benediction of Peace, Love, Faith, and Grace (6:23–24)