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    A Private Commentary on the Bible: Ephesians
    A Private Commentary on the Bible: Ephesians
    A Private Commentary on the Bible: Ephesians
    Ebook666 pages6 hours

    A Private Commentary on the Bible: Ephesians

    By James D. Quiggle

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    About this ebook

    This commentary was written to help anyone study Ephesians. The detailed discussions and explanations should especially appeal to the local church pastor and Bible teacher, and Bible college or seminary student.Chapters 1-3 discuss the doctrinal basis for faith; 4-6 are the practical application. Together they form the basis for the Christian life.

    LanguageEnglish
    PublisherJames D. Quiggle
    Release dateMay 28, 2012
    ISBN9781476383620
    A Private Commentary on the Bible: Ephesians
    Author

    James D. Quiggle

    James D. Quiggle was born in 1952 at Fort Leonard Wood, Missouri. He grew up in Kansas and the Texas Panhandle. In the early 1970s he joined the United States Air Force. At his first permanent assignment in Indian Springs, Nevada in a small Baptist church, the pastor introduced him to Jesus and soon after he was saved. Over the next ten years those he met in churches from the East Coast to the West Coast, mature Christian men, poured themselves into mentoring him. In the 1970s he was gifted with the Scofield Bible Course from Moody Bible Institute. As he completed his studies his spiritual gift of teaching became even more apparent. He earned a bachelor’s degree from Bethany Bible College during the 1980s while still in the Air Force. Between 2006–2008, after his career in the Air Force and with his children grown up, he decided to continue his education. He enrolled in Bethany Divinity College and Seminary and earned a Master of Arts in Religion and a Master of Theological Studies.As an extension of his spiritual gift of teaching, he was prompted by the Holy Spirit to begin writing books. James Quiggle is now a Christian author with over fifty commentaries on Bible books and doctrines. He is an editor for the Evangelical Dispensational Quarterly Journal published by Scofield Biblical Institute and Theological Seminary.He continues to write and has a vibrant teaching ministry through social media.

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      A Private Commentary on the Bible - James D. Quiggle

      Ephesians

      A Private Commentary on the Bible

      Ephesians

      Revised and Expanded

      James D. Quiggle

      Copyright Page

      A Private Commentary on the Bible: Ephesians

      Copyright© 2012, 2019 by James D. Quiggle. All rights reserved.

      Revised and Expanded edition published by James D. Quiggle, 2019

      ISBN-13: 978-1470160111

      Revised and Expanded with translation of the Ephesians text by the author and with appropriate comments based on the author’s translation.

      Smashwords Edition

      Translation of the Book of Ephesians by James D. Quiggle

      Translations not marked are by James D. Quiggle.

      Some Bible versions cited or quoted were sourced from PC Study Bible®, version 5, release 5.2. Copyright© 1988–2008, by BibleSoft, Inc.

      American Standard Version (ASV). Public Domain.

      Authorized (King James) Version (KJV). Public Domain.

      Holman Christian Standard Bible (HCSB). Scripture quotations marked HCSB are from the Holman Christian Standard Bible®, Copyright © 1999, 2000, 2002, 2003 by Holman Bible Publishers. Used by permission. Holman Christian Standard Bible®, Holman CSB®, and HCSB® are federally registered trademarks of Holman Bible Publishers.

      New King James Version® (NKJV). Copyright © 1982, 1983 by Thomas Nelson Inc. Used by permission. All rights reserved.

      New King James Version® (NKJV). The New Open Bible Study Edition. Copyright © 1983, 1985, 1990 by Thomas Nelson Inc. Used by permission. All rights reserved.

      The Holy Bible: New International Version (NIV), Copyright 1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan Publishing House. All rights reserved.

      Other Bible versions cited or quoted.

      The New Testament: An Expanded Translation, Kenneth S. Wuest.© Copyright Wm. B. Eerdmans Publishing Co. 1961. All rights reserved.

      The New Testament: A Translation by William Barclay. Westminster John Knox Press, 1999. All rights reserved.

      This digital edition of A Private Commentary on the Bible: Ephesians contains the same information as the print edition.

      Contents

      Preface

      Abbreviations

      Introduction

      The Ephesian Letter

      Ephesians One

      Ephesians Two

      Ephesians Three

      Ephesians Four

      Ephesians Five

      Ephesians Six

      Appendix One, The Israelite’s theocratic and salvific relationships to God

      Appendix Two, A Discussion of Spiritual Gifts

      Appendix Three, Core Orthodox Beliefs

      Sources

      Preface

      The Private Commentary on the Old and New Testaments is my interpretation of the Bible, neither more nor less. I am responsible for the use made of all quoted and cited material.

      The scope of the Private Commentary series is to bring the reader to a practical understanding of Scripture. I explain and discuss each verse, idea, theme, and biblical truth as discovered in turn during the course of the exposition. My target audience is the Bible college/seminary student, Bible study/small group leader, Sunday School teacher, and local church Pastor. My point of view is a conservative theology. Other opinions concerning the Scripture are presented and discussed as I believe will profit the target audience. Bible students who desire to understand and apply the scriptures are invited to study the book with me and come to their own conclusions.

      This material is copyrighted to prevent misuse or abuse. Those persons using this material in their teaching/preaching ministry may copy and distribute individual pages (e.g., an excursus, a table/list, or an appendix) for distribution to one’s students or auditors. The entire book may not be copied and/or distributed, nor large portions of the book, such as a chapter or extended comments on Scripture passages. The cost of this work has been kept as low as possible so every interested teacher, preacher, and student may afford a personal copy.

      Abbreviations

      AD Anno Domini (In the year of the Lord [since Christ was born])

      ANF Ante-Nicene Fathers

      Ant. Antiquities of the Jews

      BC Bello Christo (Before Christ [was born])

      ca. about (an approximate date) (Latin: circa)

      CE Current Era (year since Christ was born).

      cf. compare (Latin: confer)

      e.g. for example (Latin: exempli gratia)

      etc. and so forth, and so on (Latin: et cetera)

      GWT Great White Throne judgment (Revelation 20:11–15)

      HCSB Holman Christian Standard Bible

      Ibid in the same place (referring to the source cited in the previous entry) (Latin: ibidem)

      i.e. that is (Latin: id est)

      ISBE International Standard Bible Encyclopedia

      JDQT TRANSLATION by James D. Quiggle

      KJV King James Version

      NASB95 New American Standard Bible 1995 edition.

      NEB New English Bible

      NICNT New International Commentary New Testament

      NIV New International Version

      NKJV New King James Version

      NPNF Nicene and Post-Nicene Fathers

      LXX Septuagint (Greek translation of the Old Testament completed ca. 130 BC)

      n. note (referring to a footnote or endnote in the work cited)

      m. Mishnah (followed by tractate name, e.g., m. Baba Metzia)

      Song Song of Solomon

      s. v. under the word (Latin: sub verbo)

      TDNT Theological Dictionary of the New Testament

      TNTC Tyndale New Testament Commentary

      TWOT Theological Wordbook of the Old Testament

      v. verse

      vv. verses

      WSDNT Complete Word Study Dictionary New Testament

      Introduction

      The table below will help the reader place Ephesians in the context of the other New Testament epistles [Hollingsworth].

      Epistle Date Written Epistle Date Written

      James 44 1 Peter 62–64

      Thessalonians 49–53 Jude 67–70

      Corinthians 57 1 Timothy 67

      Galatians 57 Titus 67

      Romans 58 2 Timothy 68

      Ephesians 62 Hebrews 68–69

      Colossians 62 2 Peter 64–67

      Philemon 62 1, 2, 3 John 95

      Philippians 62 Revelation 95–96

      Ephesus was the chief city of the Roman province of Asia. Some historians believe its population may have been as much as 225,000. Aune says, the figures of 225,000 or 200,000, while not impossible large, are speculative and not based on any kind of objective estimate from antiquity [Aune, 137]. However, the amphitheater was capable of holding twenty-five thousand people [Schaff, History, 736] (one can visit it in the unearthed ruins of the city), which would be ten percent of the estimated population, so the numbers are indeed not impossible. Other ancient sources give a figure of 40,000 males [Warden, 220], which with an equal number of women, children, and slaves would equal 160,000. Many households had more than one slave and more than one child, so, again, the larger estimates are not impossible.

      The book of Acts reveals the city as the home of an important religious shrine, the temple of Diana of the Ephesians (Acts 19:28, 34). The Holy Spirit highlights the importance of the city to the spread of the gospel by noting that Aquila, Priscilla, Apollos (Acts 18:24–28), and Paul (Acts 19:10) spent several years of ministry in Ephesus. Undoubtedly many churches, of which Colossians, Laodicea and Hierapolis are likely examples, were begun by Christians going out from the Ephesian church to evangelize the region. The importance of Ephesus to early Christianity may also be seen in Acts 20:17; 1 Corinthians 16:8, 9; 1 Timothy 1:3; 2 Timothy 4:12.

      The apostle Paul may have intended his letter to the Ephesians for all the churches in the region, although he wrote a separate letter to Colossae, and speaks of a letter to Laodicea (Colossians 2:1; 4:16). Ephesus was an economic and political powerhouse in Paul’s time. In addition to the harbor, three major trade routes met at Ephesus: from the east through Laodicea and Colossae; from the northwest through Sardis; and through the Maeander Valley in the southwest corner of Asia Minor. These trade roads, plus the harbor, made Ephesus a natural center for commercial activity between the east and west parts of the empire, and the Roman provincial governors had made Ephesus their administrative headquarters since 133 BC. Today the city once known as Ephesus lies about six miles inland, the result of silt from the river filling in the harbor. The ruins of Ephesus are located on Ayasuluk Hill next door to the modern city of Selcuk, Turkey.

      There are three introductory issues requiring brief attention: authorship, the text of 1:1, and the purpose of the epistle. Paul the apostle was accepted as the author of this epistle from earliest times. In the late 1700s, the rise of higher literary critical analysis began to cast doubt upon the divine inspiration of Scripture in general and apostolic authorship of individual books. Ephesians was not excepted, and several modern interpreters oppose Paul as the writer. Hoehner has performed an analysis of those for or against Pauline authorship from the years 1519–2001 [Hoehner, 9–20]. The majority opinion is decidedly in favor of Paul. Statistically, only in the two decades from 1970–1990 did opinion against Pauline authorship slightly overcome the pro-Pauline position.

      Matters such as style and content are usually raised against the Pauline authorship of any of the books bearing his name. However, such views demand the apostle do what these detractors themselves cannot, which is to mechanically write every letter in one style, regardless of the circumstances or people to whom a letter may be written. The epistles are occasional letters in response to local conditions prevailing among the people to whom they were written. Their individual style is a natural result of the circumstances of their composition. Analysis of such things as words and phrases unique to Ephesus, when applied to Paul’s other epistles, only prove that he adapted his message and vocabulary to the circumstances that prompted his letters.

      The major objection to Pauline authorship is that the letter seems impersonal. Paul spent about three years in Ephesus, Acts 19, and based on that there is a reasonable expectation he might have sent some personal greetings, which he does not. However, Eadie effectively addressed this issue, saying, Paul’s long years at Ephesus must have made him acquainted with so many Christian people there, that their very number may have prevented him from sending personal greetings, as the roll of names could have been longer than the epistle; omissions might have given offence, and Tychicus, who was from the same province, seems to have been charged with all such private business [Eadie, xxx]. If one compares other letters, where Paul had less acquaintance with his readers, such Romans, or Colossians, there one does see greetings addressed to those few people he did know in those churches.

      Doubters and skeptics Pauline authorship must also deal with several absurdities involved in their position. For example, at 6:19 the author asks for prayer for himself. It seems reasonable that since the author of Ephesians is asking for prayer in the context of being a prisoner of Rome for the sake of the Gospel, that the author of the letter is Paul. Those who think Paul is not the author must answer the absurdity of having a pseudonymous second century author asking prayer for a dead Paul. The same thought applies to 6:21–22. The authorship of Ephesians is neither in doubt nor need be doubted. Paul the apostle to the Gentiles wrote Ephesians.

      The second issue is the text of 1:1, to the saints who are in Ephesus. The text does not, in four ancient manuscripts, have the words in Ephesus. In addition, three ancient commentators, Origin, Basil, and Tertullian, are said to agree that the text is missing these words. The majority of ancient manuscripts, and ancient commentators, agree that the letter was addressed to the Ephesian church.

      Three of the texts without the words are the earliest texts of the book. However, the major issue with basing an opinion on these three texts is that they have a common original. The Western and Alexandrian texts of the New Testament are the oldest texts available. An analysis shows that the three Alexandrian texts where the words are missing were derived from one earlier source text (not the apostolic original but a manuscript copy). Therefore, the value of these three texts must be weighed against evidence presented where the text sources are more diverse. There are many other Alexandrian and Western texts that do have the words en Éphesos. There are also texts originating in the Eastern part of the Roman Empire, known collective as the Byzantine texts and the other Greek texts. With one exception, the Byzantine and other Greek texts agree that the words are present. The testimony of the Byzantine texts, though not as old as the three Alexandrian texts, must carry more weight, because they are derived from more diverse source documents.

      The testimony of the earliest church fathers is not as conclusively against the inclusion of in Ephesus as some commentators contend. Tertullian, AD 145–220, definitely believed Paul wrote this letter to the Ephesian church. In his Prescription Against Heretics, chapter thirty-six, he lists Ephesus as one of the places in which the authentic writings of the apostles were read [Roberts, ANF, 3:260]. In his anti-Marcion writings, book IV, chapter five, he lists the letter to the Ephesians as a work of the apostle Paul [Roberts, ANF, 3:350]. In his tract On Monogamy, Tertullian wrote, the apostle too, in writing to the Ephesians, thus indicating his belief that Paul wrote a letter addressed to the church at Ephesus [Roberts, ANF, 4:62].

      Basil, AD 329–379, has often been quoted as supporting the texts without in Ephesus. The manuscript Basil used to support his arguments did not have the words, but he still believed Paul wrote this letter to the Ephesians. Eadie provides the quote (from Basil’s Against Eunomius the Heretic), "‘But also writing to the Ephesians . . .’ [then Eadie comments], ‘The sum of Basil’s statement is, that in the early copies which he had consulted, en Éphesos was wanting; but the inference is, that the words existed in the copies then in common circulation, nay, that Basil himself looked upon the epistle as inscribed to the church in Ephesus’ [Eadie, xxiv]." Eadie also notes support for the inclusion of the words by Irenaeus, Clement, and Cyprian. Origen, sometimes cited as not including the words, in fact does cite the epistle to the Ephesians as a work of Paul [Eadie, xxi; Origin, Contra Celsum, 3].

      The overwhelming manuscript evidence and testimony of the ancient church is that the epistle was originally addressed by Paul the apostle to the local church at Ephesus. My review of twenty-one English translations found in Ephesus in all but two. With: NKJV, KJV, NIV, HCSB, ASV, ESV, NLT, Weymouth, WEB, YLT, Basic English, Darby, GOD’S WORD, Noah Webster’s Bible, The Message, Douay-Rheims, Reina-Valery Revisada, Barclay NT, J.B. Phillips NT. Without: The Jerusalem Bible, Williams NT.

      The third issue is the purpose of the epistle. Paul’s motivation in writing to the Ephesians has been variously guessed at through the centuries. The purpose problem may be simply stated: the letter does not address any problem at Ephesus. This is more easily seen in contrast. For example, in 1 Corinthians, Paul addresses several errors in doctrine and practice, and answers several questions. Nothing similar is found in the Ephesian letter. To some extent, a discussion of purpose is related to the questions of authorship, destination, audience, and date of writing. These issues, and the issue of Paul’s purpose in writing, are part of the interpretation of every Pauline epistle. In reality, the multiplicity of themes found in any New Testament epistle indicates the circumstances and conditions that led to each letter were broad and varied. Hoehner discusses seven proposed themes of the epistle [Hoehner, 97]. Suggestions range from teaching about church liturgy, baptism, encouragement under persecution, a response to oppressive spiritual powers, church unity, or love. Church unity and love are two of the more probable themes, and are in large measure related, for one cannot have unity without love.

      My view tends to parallel Eadie: the letter was intended for advanced Christians [Eadie, xxxii]. Paul had spent three years with this church. He did not need to address various doctrinal issues that plagued other churches, such as Corinth and those in Galatia. Paul’s visit with the Ephesian elders, Acts 20, reveals something of their maturity as a church, and Revelation 2:1–7 validates their doctrinal sufficiency. Paul’s relationship with them, and a hint of the purpose of this epistle, is seen in his statement to them, Acts 20:32, So now, brethren, I commend you to God and to the word of His grace, which is able to build you up and give you an inheritance among all those who are sanctified. The epistle to the Ephesians is Paul acting on his desire to build them up in the faith and encourage them to receive and use the inheritance God had for them in Christ. Paul is building them up by teaching them the meat of Christianity: the decrees and doctrines underlying their salvation, the practice of their faith, and the administration of the church.

      He also wants them to know, receive, and experience their inheritance in Christ. The inheritance requires a word of explanation. There is an interpretation that Paul has abandoned his belief in a future inheritance in the return of Christ, for a realized eschatology in this life.

      Realized eschatology means that scriptures concerning the return of Jesus refer to the present, not the future. Eschatology is redefined as the ministry instituted by Jesus and continued by his disciples, a historical view of the future worked out in the present. In this view, passages that seem to address Jesus’ return for the church and his messianic kingdom were actually fulfilled in what Jesus said and did, and continue to be fulfilled by his disciples doing the same. The kingdom of God is fulfilled in the proclamation of the gospel and is in the process of realization as sinners make up their minds about the person and mission of Jesus. The future is realized as current actions shape future events; the future is not imminent, it is here. Perhaps more simply, in this view the only future Jesus spoke of was the future he was creating by his gospel proclamation. His immediate disciples created our inheritance by following his example. We, using the same means, will create the inheritance for future disciples.

      In the realized eschatology view, the inheritance is the spiritual blessings the Christian receives in the here and now in order to shape, by his actions, the world to come. The believer does not look forward to a future rapture, messianic kingdom, and eternal inheritance, but receives his full inheritance now, in order to proclaim the gospel today, so as to affect the world of tomorrow. In Ephesians, Paul does focus on living the Christian life in the here and now, both individually and corporately, and the bases for his instructions are the spiritual blessings received in the present.

      However, the realized eschatology view fails to understand that in this life the believer is given a measure of the eternal inheritance that his finite being and spiritual maturity are capable of receiving and using, while continuing to look forward to and persevere toward the full inheritance waiting for him in heaven. There is always a now-yet future aspect to faith. In terms used in the epistle, the believer is in this present life sitting with Christ receiving every spiritual blessing, 1:3, 2:6; he is walking with Christ in this present life, 4:1; he is standing with Christ in the place of victory over this world and its evil spiritual powers, 6:11. There is a yet future component to these things when the believer will have completed his now journey of faith through this world, and enter into heaven to receive his full inheritance. Paul teaches believers that their yet future requires them to live now in unity and love in the body of Christ in this present world.

      Lastly, as to Paul’s purpose, and as befits a letter about the believer’s place in Christ’s body, this is a book about the ministry of the Holy Spirit: 1:13, 14, 17; 2:18, 22; 3:5, 16; 4:3, 4, 30; 5:9, 18; 6:17, 18.

      The apostle Paul has a definite point of view in this epistle. He views salvation, the church, and the Christian life from a heavenly perspective. In most epistles, doctrine and practice are seen from the point of view of the principles and precepts that guide one’s behavior as a believer in an unbelieving world. In this epistle, doctrine and practice are seen from the point of view of a sovereign God and his decisions, by which he manages his creatures as seems best to him alone. Paul tells us what God has done and is doing. As befits a sovereign God, Paul and the Spirit never tell us the why motivating God, except to say that God’s decisions and actions are according to what is pleasing to himself. Paul tells us what the Christian and the church should be doing in response to what God has done and is doing. That is why there are no controversies in the letter. The works of God in Christ are in view. The church bows in submission saying Speak Lord, for your servant listens and obeys.

      Where word order in the Greek text differs significantly from the NKJV translation, or where I believe word order affects the interpretation, I have included the Greek text word order as part of the exposition. I have also noted where some versions do not translate a word in the Greek text, or interpret a word instead of translating it.

      The Ephesian Letter

      Paul, an apostle of Christ Jesus through God’s will. To the saints that are in Ephesus, even faithful in Christ Jesus. Grace to you, and peace, from God our Father and the Lord Jesus Christ.

      Worthy of praise is the God and Father of our Lord Jesus Christ, the One having blessed us with every spiritual blessing in the heavenly realms in Christ, even as he chose us in him before the beginning of the universe, for us to be holy and without blemish in his presence.

      In love he predestined us for sonship to himself through Jesus Christ, according to the good pleasure of his will, to praise and glory of his grace. Who made us accepted in the Beloved, in whom we have the redemption through his blood, the forgiveness of trespasses, according to the riches of his grace, which he caused to abound unto us in all wisdom and prudence.

      He has made known to us the mystery of his will, according to his pleasure which he purposed in himself for the dispensation of the fullness of the times. To gather together all the things in Christ, the things in the heavens and the things upon the earth in him.

      In whom also we were made his inheritance, having been predestined according to the purpose of the One, all things working according to the counsel of his will. For us, the ones having first trusted in the Christ, to be for praise of his glory. In whom also you have heard the word of the truth, the gospel of your salvation. In whom also having believed you were sealed by the Holy Spirit of promise, who is the guarantor of our inheritance to redemption of the purchased possession, to praise his glory.

      Because of this I also, having heard of the faith among you in the Lord Jesus Christ, and the love toward all the saints, do not stop giving thanks for you, making mention in my prayers. That the God of our Lord Jesus Christ, the glorious Father, may give to you a spirit of wisdom and revelation in knowledge of him, the eyes of your heart being given understanding, in order for you to know what is the hope of his calling, what are the glorious riches of his inheritance in the saints, and what is the surpassing greatness of his power toward us, the ones believing according to the mighty working of his strength, which he worked in the Christ having raised him out from the dead.

      And he seated him at his right hand in the heavenly realms, far above all rule and authority and power and lordship, and every name being named, not only in this age, but also in the coming. And he subjected all things under his feet, and gave him headship over all things to the church, which is his body, the fullness of the One filling all things in all things.

      And you being dead in your trespasses and your sins (in which you formerly walked according to the age of this world, according to the ruler who rules the lower spirit world, that spirit now working in the sons of disobedience; among whom also we all once conducted ourselves in the lusts of our flesh, doing the desires of the flesh and the mind, and were by nature children of wrath, as even the rest), but God being rich in mercy, because of his great love with which he loved us, even we being dead in trespasses, made us alive together with Christ—by grace you are having been saved—and raised us together and seated us together in the heavenly places in Christ Jesus, in order that he might show in the coming ages the exceeding riches of his grace in kindness toward us in Christ Jesus.

      For by grace you are having been saved, through faith, and that not of yourselves. Of God the gift, not from works, so that no one should boast. For we are his workmanship, having been created in Christ Jesus for good works, which God previously prepared in order that we should conduct our manner of life in them.

      Therefore, call to mind that in past time you, the Gentiles in flesh, the ones called uncircumcision by that called circumcision (in the flesh, made by hands)—that you were at that time separate from Christ, estranged from the community of Israel, and strangers to the covenants of the promise, not having hope, and without God in the world. But now in Christ Jesus you, the ones once being far off, have become near by the blood of the Christ.

      For he is our peace, the One making both one, and breaking down the barrier of the fence—the hostility—in his flesh voiding the law of the commandments in ordinances, so that the two he should create in himself into one new man, making peace. And he should restore both in one body to God through the cross, by it putting to death the hostility. And coming he proclaimed the gospel: peace to you, the ones far off, and peace to those near. For though him we both have the access by one Spirit to the Father.

      So then you are no longer strangers and wandering, but are fellow citizens of the saints and of the household of God, having been built upon the foundation of the apostles and prophets, the foundation cornerstone being Jesus Christ himself, in whom the whole building, being joined together, is growing into a holy temple in the Lord, in whom also you all are being built together for a habitation of God in the Spirit.

      For this reason, I Paul, the prisoner of Christ Jesus for you Gentiles—if indeed you have heard the dispensation of the grace of God that has been given to me toward you. That by revelation he made known to me the mystery, even as I had written before in brief, by which you, reading, are able to understand my comprehension in the mystery of Christ. Which in other generations was not revealed to the sons of men, as now it has been super-naturally revealed to his holy apostles and prophets by the Spirit: the Gentiles are joint-heirs, and united in one body, and joint-partakers of the promise in Christ Jesus, through the gospel. Of which I became a servant, according to the gift of the grace of God, given to me according to the working of his power.

      To me, less than the least of all saints, was given this grace: to proclaim to the Gentiles the unsearchable riches of the Christ; and to enlighten all what is the dispensation of the mystery, which was concealed from the ages in God, the One who created all things, in order that now should be made known to the rulers and the authorities in the heavenly realms, through the church, the diverse wisdom of God, according to the purpose of the ages, which he accomplished in Christ Jesus our Lord. In whom we have boldness to speak and approach in confidence through faith in him. Therefore I desire you do not become discouraged at my tribulations for you, which is your glory.

      For this reason I bend my knees in reverence to the Father of our Lord Jesus Christ, from whom his whole family in the heavens and on earth is named, that he might give you according to the riches of his glory, with power to be strengthened in the inner man through his Spirit, the Christ to take up residence through faith in your hearts, in love becoming rooted and grounded, so that you should be fully able to comprehend, with all the saints, what is the breadth and width and height and depth, to know then the love of Christ which surpasses knowledge, so that you may be filled unto all the fullness of God.

      Now to the One who is able above all things to do more than we ask or think, according to the power working in us, to him the glory in the church and in Christ Jesus, to all the generations of the age of the ages, Amen.

      I, therefore, the prisoner of the Lord, admonish you to conduct your life worthy of the calling to which you were called, with all humility, without arrogance but delighting to serve, with patience toward others, bearing patiently one another in love, being diligent to keep the unity of the Spirit in the bond of peace—one Body and one Spirit, just as also you were called into one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all, and in all.

      But to each of us has been given the grace according to the measure of the gift of Christ. Therefore it says, Having ascended on high, he led captive captivity, and gave gifts to men. Now that he ascended, what does it imply but that he also descended into the lower parts of the earth? The One having descended, the same is also the One having ascended above all the heavens, so that he should fill all.

      And he indeed gave some apostles, but some prophets, but some evangelists, but some shepherd-teachers, for the maturing of the saints for the work of service for building up of the body of Christ, until we all should attain to the unity of the faith and of the knowledge of the Son of God, unto a mature person, to the measure of maturity in the fullness of Christ, so that we should no longer be babies, fluctuating and carried here and there by every empty doctrine being taught by the trickery of men in craftiness, for the purpose of deceit.

      But being truthful with love, we should grow up unto him in all things, who is the head, Christ. From whom all the body, being joined together and united together by means of every supporting connection, according to the working of the measure of each individual part, the growth the body makes for itself for building up itself in love.

      This therefore I say and testify in the Lord. You are no longer to conduct your manner of life as also the Gentiles are conducting their manner of life: in the futility of their mind, their understanding darkened, being separated from the life of God through the ignorance that is in them, through the hardness of their heart. Who being insensible to shame, have given themselves up to perversion, to work moral uncleanness with all covetousness.

      But you do not in this way know Christ—if indeed him you have heard and in him have been taught, just as is the truth in Jesus. You are to renounce concerning the former way of life, the old man, which is corrupted according to its deceitful desires, to be renewed now in the spirit of your mind, and put on the new man, having been created according to God in righteousness and holiness of the truth.

      Therefore, having renounced lying, let each one speak the truth with his neighbor, because we are members of one another. When you are angry, take care that you do not sin. Do not let the sun go down upon your violent, seething, exasperated anger. Neither give opportunity to the devil. The one stealing, let him no longer steal, but rather let him toil, working with his own hands what is good, so that he might impart something to the one in need.

      Do not let out any corrupt word out of your mouth, but any that is good for needful building up, so that it may give grace to those hearing. And do not grieve the Holy Spirit of God, by whom you have been sealed for the day of redemption. All bitterness, and rage, and anger, and controversy, and slander, remove these from yourselves, along with all wickedness. Instead be kind to one another, full of compassion, forgiving each other, as also God in Christ forgave you.

      Be therefore followers of God, as beloved children, and conduct your life in love, just as also Christ loved us and gave up himself for us, an offering and a sacrifice for a sweet aroma to God.

      Now sexual immorality, and all impurity, or covetousness, let it not even be named among you, even as is proper in saints, and shameful conduct, and foolish talking, or coarse joking, which are not fitting; but rather thankful speech. For this you know, understanding that any who prostitute themselves sexually, or an immoral person, or a covetous person (who is an idolater), has no inheritance in the kingdom of Christ and God. Let none deceive you with empty words. For through these things comes the wrath of God upon the sons of disobedience. Therefore, do not be partakers with them.

      For you were at one time darkness—but now light in the Lord. Conduct yourselves as children of light. For the fruit of the light consists in all goodness and righteousness and truth, discovering what is well-pleasing to the Lord. And do not participate in the unprofitable works of darkness, but rather even rebuke them. For the things being done in secret by them, it is even shameful to speak. But everything that is exposed becomes revealed by the light, for everything shown openly is light.

      Therefore it says, Awake, you sleeping one, and rise up out from the dead, and Christ will give you light. Carefully take heed, then, how you conduct your life, not as unwise, but with wisdom, redeeming the time because the days are morally, spiritually evil. Because of this, do not be unwise, but understand what is the will of the Lord. And do not be intoxicated with wine, in which there is dissipation, instead keep on being filled by the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making music in your heart to the Lord, giving thanks at all times for all things in the name of our Lord Jesus Christ to the God and Father.

      Submit yourselves to one another in reverence and awe of Christ. The wives to their own husbands, as to the Lord, because the husband is head of the wife, even as Christ is head of the church, he himself the Savior of the body. But even as the church is in submission to Christ, even so the wives to their husbands in all things.

      The husbands are to love their wives, even just as Christ loved the church and gave up himself for her, so that he might sanctify her, having cleansed her by the washing of water with the Word, in order than he should present to himself the church in glory, not having spot or wrinkle or any of such things, but that it should be holy and without blemish.

      Even so husbands are obligated to love their wives as their own bodies. The one loving his wife loves himself. For no one, at any time, hated his flesh, but he nurtures it and nourishes it, even as Christ the church, because we are members of his body, out of his flesh, and out of his bones. Because of this, a man will leave his father and mother and be joined to his wife, and the two will become one flesh.

      This mystery is great, but I speak in reference to Christ and the church. But you also, each in particular, so love his wife as himself, and the wife that she may respect and reverence the husband.

      Children, obey your parents in the Lord, for this is right. Honor your father and mother, which is the first commandment with a promise, that it may be well with you, and you will be long-lived upon the earth.

      And fathers, do not provoke your children to anger, irritation, or resentment but bring them up in godly training and encouraging reproof of the Lord.

      Slaves, obey your masters according to the flesh with respectful fear and reverence, in sincerity of your heart, as to Christ, not for the sake of appearance only, as those who please men, but as the slaves of Christ, doing the will of God from the heart. With goodwill serving as to the Lord and not to men, knowing that each one, for whatever good he should do, this he will receive again from the Lord, whether slave or free.

      And masters, do the same to them, giving up threatening, knowing that also the Master of them and of you is in the heavens, and he does not show favoritism.

      From now on, be strong in the Lord and in his powerful strength. Put on the complete armor of God, for you to be able to stand against the methods of the devil. Because our struggle is not against blood and flesh, but against the rulers, against the authorities, against the lords of the darkness of this world, against the spiritual things of evil in the heavenly realms.

      Because of these things, take up the complete armor of God, so that you may be able to resist in the evil day, and having done all things, to stand. Stand, therefore, having your loins encircled with truth, and having put on the breastplate of righteousness, and having shod your feet with the firm footing of the gospel of peace, with all taking up the shield of faith, with which you will be able to quench all the flaming arrows of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the Word of God, with all prayer and petition, praying in every season in the Spirit, and to that end, attentive with all perseverance and petition for all the saints, and for me, that to me may be given speech in opening my mouth, by freely speaking to make known the mystery of the gospel, for which I am an ambassador with a chain, that in it I may be without constraint, as I ought to speak.

      Now, that you may also know the things concerning me, what I am doing, Tychicus will make known to you, the beloved brother and faithful servant in the Lord, whom I have sent to you for this very purpose, that you might know the things concerning us, and he may encourage your hearts.

      Peace to the brothers and love with faith from God the Father and the Lord Jesus Christ. Grace be with all those loving our Lord Jesus Christ in incorruptibility.

      Ephesians One

      TRANSLATION Ephesians 1:1

      1 Paul, an apostle of Christ Jesus through God’s will. To the saints that are in Ephesus and faithful in Christ Jesus.

      EXPOSITION

      Paul, an apostle of Christ Jesus through God’s will.

      Most of Paul’s letters open with a similar declaration of his calling and ministry as an apostle. While too much might be read into this, the simple fact is that in Paul’s day most people did not use surnames (the Romans did). One person was identified as distinct from another in various ways, for example: parentage, Simon Peter, son of Jonas, John 21:15; place, Saul of Tarsus, Acts 9:11; work, Simon, a tanner, Acts 9:43; or profession, Paul, an apostle. Even in a more personal letter, such as the letters to Timothy and Titus, Paul uses this same title, or another suitable to his purpose, e.g., Philemon 1:1, Paul, a prisoner of Christ Jesus. Only the two letters to the Thessalonians (Paul’s earliest epistles) do not contain some type of identifying title. However, in those epistles the list of Paul’s companions identified him and them as that Paul, Silvanus, and Timothy known to the Thessalonians.

      Paul’s titles did more, however, than identify the man. They also declared his authority as the designated representative of Jesus. In this letter, Paul will instruct the churches concerning their position as individual believers in Christ and as members of Christ’s body.

      An apostle was a special messenger. A modern analogy would be an ambassador sent with a message from one country to another. Paul’s appointment was through God’s will, diá thélēma theós. The word diá (through) indicates instrumentality: thélēma theós, was the efficient cause or agency through whom Paul received his apostleship. The word theós means God. The word thélēma is an important word that occurs seven times in Ephesians, translated six times as the will of God. God’s thélēma is his decision [Zodhiates, 2307]. It is what he has determined he will do. In contrast, in Ephesians 2:3 Paul cautions the believer against fulfilling the thélēma, desires, of the flesh. The believer is to know the will, thélēma, of God and do it. He is not to fulfill the decision, thélēma, of the flesh to commit sin.

      Paul was appointed through God’s will to be a designated messenger of Jesus Christ, in order to declare Christ’s words to Christ’s people. God the Governor of the universe, and Jesus the head of the church, have sent Paul to the Ephesian church as their ambassador with a message for the church. Here is a New Testament equivalent to the Old Testament prophetic introduction, thus says the Lord. Snodgrass notes, the will of God is an important theme in Ephesians, But says, the concern is not about Christians finding the will of God; rather, the emphasis is on God’s purpose with his actions for humanity [Snodgrass, 37]. I say Paul’s emphasis is on the believer knowing and doing the will of God. Paul was an apostle through the will of God; he brought God’s message to the Ephesians.

      To the saints that are in Ephesus and faithful in Christ Jesus.

      Paul’s message is to the saints who are in Ephesus. Saints is a title meaning those who have been set apart, literally, holy ones or sanctified ones. In the Old Testament things were sanctified, such as the temple, its furniture, and the vessels used in worship. In the New Testament people are sanctified, because they have been reconciled to God, separated from sin, inwardly purified, and dedicated to God. To be a saint is both a position and a way of life. Sanctified ones are those who have been set apart from sin and dedicated to God to be his people and servants.

      The act of positional sanctification is part of salvation. The actions of forgiveness, regeneration, and sanctification are performed in the believer by the Holy Spirit to change him or her from a sinner to one who has been saved, born-again, and given a position before God as believer, adopted heir, and servant. The act of experiential sanctification is the responsibility of believers, through the spiritual power given by the Holy Spirit. The Ephesian believers are positionally saints by the will of God; therefore they are to practice saintliness. One cannot be saintly without putting into practice the scriptures that instruct one in saintliness.

      Much of the energy of the New Testament is given to persuading the saints to act like saints: we should be characterized by saintliness because we are saints [Strauss, 116, quoting H. A. Ironside]. In its most practical sense, the saints are to be a community of men and women self-devoted to God and his service [Eadie, 3]. In the context of the New Testament epistles, only those who have been sanctified are spiritually capable of responding to the message of living as a saint of God; thus the letters are written to believers for instruction as to how to live their life in the world and in the church.

      Paul addresses the saints . . . and faithful in Christ Jesus. The kaí, and, joining saints and faithful is not describing two groups but one; the kaí should be understood as epexegetical or explicative, indicating that both adjectives refer to the same group [Hoehner, 142]. They are the saints, even the faithful. The term faithful also indicates both a position and a life-practice. The word translated faithful is pistós, used here in the plural form to indicate the church as a whole. The faithful are firm in the faith, faithful in their duties to one’s self and others [Zodhiates, 4103]. They were a faithful church, the faithful ones, because as individuals they were faithful to Christ. The salient point of their profession was faith in Christ Jesus: belief in the man Jesus as the Messiah, who was and is the anointed Savior, the commissioned and successful deliverer of the world from all the penal effects of the fall [Eadie, 5].

      They are the faithful ones because they persevere in their faith. Their faith is in Christ Jesus only, which distinguished them from the pagans and Jews in Ephesus. The phrase in Christ is of theological importance. They are not those who believe about Christ. They are those who are spiritually united to Christ as a result of their believing on Christ as their Savior.

      When the believer is identified as being in Christ the term indicates the spiritual union between the believer and Christ. The term is not a metaphor, but identifies a living spiritual connection between Christ and his people, created and maintained by the Holy Spirit, that inseparably unites the believer and Christ. Their faith in Christ as the Redeemer who personally saved them from their sins, has caused them to become incorporated into a vital intimate union with Christ.

      The believer’s true location is in Christ and the sphere of his activities is in Christ. Physically the believer is practicing his or her faith in the world, but their spiritual life, their inheritance, their spiritual blessings and power, and their future are located in Christ and take place in the sphere of his presence. In keeping with this spiritual reality, one cannot be a Christian apart from a certain belief; what makes us a Christian is that we believe certain things [Lloyd-Jones, Purpose, 29].

      Perseverance in those beliefs that define Christianity is a vital part of being faithful. Christians believe in certain teachings that separate them from all other religions. Faith in Jesus Christ as the only Savior of the soul is the beginning, but not the end, of faith. The end of faith is to believe in, live in, and continue in all the teachings concerning God, Christ, the Spirit, man, sin, heaven, and hell. The end or goal of faith is to live according to God’s rules for living—God’s values, principles, and applicable precepts—and no others. The goal of faith is to continue in this faith all the way to the end of life; that is perseverance. There is no such thing as a theoretical Christian or an almost Christian. If one does not or cannot meet these requirements, then he or she is not a Christian.

      In the Introduction I discussed the textual issues with the words en Éphesos, i.e., in Ephesus. The conclusion was that this letter was addressed to the local church in the city of Ephesus. This need not exclude an intent by Paul that the letter be read and used by other churches in the same area, perhaps even in the larger region of the churches in Asia. Certainly the Holy Spirit had the intent the letter should be used with profit by the all churches from the first century forward.

      The Ephesian church probably consisted of several smaller house churches that met throughout the city and suburbs of Ephesus. Together they were the church at Ephesus. These smaller house churches would also meet as one or more larger groups at specified times to celebrate the Lord’s Supper, have prayer and worship, and distribute food and other necessities to meet the material needs of the needy (e.g., widows) in the congregation. The early churches were on the fringe of religious and secular society and did not have any physical structure to call a church. The New Testament church was a body of people and should not be confused with a building; still less was it the modern church campus.

      TRANSLATION Ephesians 1:2

      2 Grace to you, and peace, from God our Father and the Lord Jesus Christ.

      EXPOSITION

      Grace to you, and peace functions, in a mundane sense, the same as the modern, Dear [name], to begin a letter—or the subject line in an email. Paul might have written, Dear Ephesian church family (Subject: The Ephesian Church Family). However, ambassadors bring greetings from those whom they serve. Paul’s opening is not merely a common salutation, but both a benediction and an expression of desire. Theologically, grace expresses the efficient cause that brings God’s salvific work to sinners; peace is the effect of saving grace. However, grace and peace extend past salvation. Paul brings a message of grace and peace from God, with his (Paul’s) desire the Ephesians will actively receive the message.

      The benediction is from God and the Lord Jesus Christ. Grace from God and peace with God are given only in Christ. In naming both Persons as the source of the blessing, Paul places Jesus in the same position of deity as God the Father. Paul’s thought is theocentric, emphasizing God’s activity in Christ [O’Brien, 88]. The blessing is from God our Father. God as Father is not a uniquely New Testament concept, being found in the Old Testament about fifteen times, but it is found in the New Testament over 260 times, forty-five of which are in Paul’s writings [Hoehner, 150]. God is our Father because he is, v. 3, the God and Father of our Lord Jesus Christ. Being in Christ brings the believer into a personal relationship that causes God to be the believer’s Father.

      The terms Lord and Christ are titles with which believers have become so familiar as to forget their meaning. The term Christ is too familiar as a surname for Jesus. However, the primary biblical use is as a title. The Greek word Christ is equivalent to the Hebrew messiah, meaning one who has been anointed by God.

      To anoint was an act of consecration. A person was by this act dedicated to accomplish a specific function or office in God’s plans and processes. David the shepherd was anointed to leave his former life and fulfill God’s plans and processes as king of Israel. (Purpose, plans, and processes. This phrase, and these words, indicate the way in which God fulfills his purpose in creating the universe. A purpose assumes a plan by which the purpose can be fulfilled. A plan requires processes by which the plan is accomplished [Quiggle, Dictionary, s. v. Purpose, plans, and processes]. Believers are among the processes of God that accomplish the pans to fulfill the purpose.)

      Anointing also implied divine power to accomplish the divinely set task. Thus, whether anointed to be a priest, as Aaron and his sons, or a king, as Saul and David, or a prophet, as Elijah or Isaiah, divine power came upon the anointed to accomplish the appointed task. Jesus of Nazareth was God’s anointed to be King and Redeemer. He was Jesus the Christ of God. The increate God the Son joined humanity to his deity and became the incarnate Son of God so he could be the person God had anointed: the Christ. The terms anointed, messiah, and Christ are equivalent titles, each of which fully expresses Jesus’ position, responsibility, and duty toward God and man. The work of the Christ is to be prophet, priest, redeemer, and king, each in their appointed time.

      To specifically indicate Christ’s deity Paul uses the term Lord. The word Paul uses is kúrios, meaning, according to context, sir, master, or Lord [Zodhiates, 2962].

      When referring to Jesus Christ kúrios is equivalent to the Old Testament YHWH, the personal name of God, in most translations spelled using all capital letters. The LXX version of the Old Testament used the Greek kúrios for the Hebrew YHWH about 6,165 times [Hoehner, 151]. In the Ephesian letter twenty-four out of twenty-six uses of kúrios refer to Jesus. Paul uses it here to indicate Jesus is Lord and God in the same sense YHWH was Lord and God (cf. 1:20). As the Lord who is God, Jesus is the one whom believers worship.

      Jesus as Lord is also owner and master of his people. This is an unfamiliar concept to many modern readers, for the independent and rebellious spirit of the world leads people to declare, We will not have any one to rule over us, we will rule over ourselves. Yet, to rule is consistent with the deity of Jesus Christ indicated by Paul’s use of the term. Jesus does not merely lead his people, he rules over his people: they are his brethren but also his servants. Speak Lord, for your servant hears, is the cry of Christ’s people. He is in charge of their life, and they are not to act unless it is in accordance with his will.

      As Lord, Jesus governs the believer’s soul and conscience. His word—not the inventions of man’s wisdom—is to be the believer’s wisdom, guide, rule of the entire life, and rule for service [Calvin, Sermons, 1]. Let us remember that it is Christ’s destiny that every thought, and therefore every action, will be brought to obey Christ (2 Corinthians 10:5), and every person, human and angel, will bow in submission to Christ, Philippians 2:10. Those who are his people have the privilege of voluntary submission and obedience here and now.

      TRANSLATION Ephesians 1:3

      3 Worthy of praise is the God and Father of our Lord Jesus Christ, the One having blessed us with every spiritual blessing in the heavenly realms in Christ,

      EXPOSITION

      The purpose, plans, and processes of God are Paul’s subjects in the coming verses. Lloyd-Jones [Purpose, 13], preaching and

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