New Testament

Week 24: Colossians & Ephesians

1) Introduction.
a) This lesson and the next one (on the Pastoral Epistles) are going to be difficult, because
they address the fundamental assumption held by many Christians—including most
Latter-day Saints—that Paul wrote all of the epistles that are ascribed to him in the New
Testament.
b) Pseudepigraphy in the ancient world.
i) It’s often difficult to determine the authorship of works in the ancient world.1 It was
quite common (and widely accepted) to claim authorship by a certain famous author
for works that were written in the tradition of that author. These works are known as
pseudepigraphal, from the Greek word for “false inscription.”
ii) Among the books in the New Testament, there are many works that are widely
believed not to have been written by the apostle whose name the book bears, but
rather by disciples or followers of that apostle.
iii) We’ve previously discussed questions about the authorship of the gospels and the
epistles of John; in this lesson we’re going to look at two works that are ascribed to
Paul, but about which there is considerable doubt that he was, in fact, their author.
c) Why is the authorship of Colossians and Ephesians questioned?
i) Since the late 1700s and early 1800s Biblical scholars have doubted that these books
were written by Paul.2 They point to the differences in vocabulary,3 style,4 tone,5 and
theology6 between these two books and the rest of Paul’s accepted letters. They also
1
For example, among the 36 dialogues attributed to Plato, 6 are generally believed not to have been written by Plato, with
an additional 4 that are uncertain and debated. This means that 72% of Plato’s works were definitely written by the historical
Plato, with the remaining 28% questionable or rejected as having Platonic authorship. See
http://en.wikipedia.org/wiki/Plato#Works
2
In a monograph published in England in 1792, the Anglican cleric Edward Evanson pronounced Ephesians (as well as
most of the other New Testament writings) a forgery. The first careful arguments against the authenticity of Ephesians were
formulated in 1826 by German theologian Wilhelm Martin Leberecht de Wette. The case against the Pauline authorship of
Colossians was first developed by Ernst Theodor Mayerhoff in 1838. (Mayerhoff believed Colossians was based on Ephesians;
the general agreement now is that the reverse is true.)
3
Colossians uses 87 Greek words that do not appear in any of Paul’s recognized letters, and Ephesians has 116 unique
words. This, by itself, is not conclusive, however: Philippians (an accepted work of Paul) has 76 words that are not found in any
other Pauline letter.
4
The sentences in Colossians and Ephesians are much longer than those in Paul’s recognized letters. Nine of the 100
sentences in Ephesians have more than 50 words, while 3 of 581 sentences of such length are found in Romans 1–4; 1 of 621 in
Corinthians 1–4; 2 of 334 in 2 Corinthians 1–3; 1 of 181 in Galatians; 1 of 102 in Philippians, and 1 of 81 in 1 Thessalonians.
Also, in Colossians conjunctions are used less than half as often while participial constructs and relative clauses are employed
much more frequently than the accepted letters of Paul (Ephesians has similar differences). In summary, these two letters
claim to be written by Paul, but they don’t “sound” like Paul’s style of writing.
5
In Paul’s accepted letters he criticizes his readers for following after false teachings (1 and 2 Corinthians, Galatians, 1
Thessalonians), or encourages them to remain firm in the face of opposition (Philippians). In Colossians and Ephesians the
author does neither, but instead merely lay out their own doctrinal theses.
6
Some important Pauline theological terms are completely missing from Colossians (“justification,” “righteousness,”
“law,” “promise,” “salvation”) and Ephesians (“the Jews,” “justify”). Both Colossians and Ephesians lack any mention of
Abraham and Moses (who appear frequently in Romans, 1 and 2 Corinthians, and Galatians). Paul typically uses the word
“church” to refer to a specific house-church (congregation), while in Ephesians he exclusively uses it in a universal sense. While
Colossians (3:4), along with Paul’s other letters, anticipates Jesus’ imminent return, Ephesians has no mention of it, and seems
to expect that the present order will continue for some time. Colossians identifies the work of Christ with “forgiveness of sins”
(1:13–14; 2:13; 3:13), while Paul’s other letters think of it mainly as an act of justification (e.g., Romans 3:34; 5:6–9, 15–21).
These are only a few examples.

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Hurricane West Stake Adult Religion Class New Testament: Colossians & Ephesians Week 24, Page 2

note that these books appear dependent on other Pauline epistles, as if the writers
were copying from known letters of Paul.7
ii) Something else that has become clear from study is that Ephesians and Colossians
are very close to each other in message and even in phrasing—so close, in fact, that
most scholars believe that the author of Ephesians based his letter on Colossians.8
(1) Your handout has a list of the passages in Ephesians that are identical, or nearly
identical, to those in Colossians.
(2) So, even if Colossians was written by Paul, the general conclusion is the
Ephesians was not.
d) It’s important to point out that whether or not Paul wrote Colossians and Ephesians has
no bearing on whether or not the books contain true teachings. It’s quite acceptable, in
my view, to grant that Ephesians was probably not written by Paul, but to still accept its
arguments as sound doctrine.9
e) Also, regardless of who really wrote these two epistles, in these notes I will refer to Paul
as the author.
2) Colossians.
a) Introduction.
i) Audience.
(1) This letter was written to the Gentile Christian converts in Colossae, an inland
city in southwest Asia Minor, about 120 miles east of Ephesus.
(2) Unlike many of Paul’s other letters, Paul had not yet visited the people to whom
he was writing. (Colossians 2:1 indicates that he hadn’t been there yet.)
ii) Occasion.
(1) This letter was prompted by the author’s concern about a false philosophy that
threatened to undermine the Colossians’ faith, luring them into practices which
were not in harmony with the gospel (2:8–23). He exhorted them to “continue in
the faith grounded and settled, and be not moved away from the hope of the
gospel” (1:23).
iii) Date.
7
Colossians has several things in common with Philemon: In both, Paul writes as a prisoner and Timothy is named as a
co-sender; one of the two men being sent to the Colossians is Onesimus, on behalf of whom Paul wrote to Philemon; five of the
six people to whom greetings are sent in Colossians are also greeted in Philemon; and in Colossians a special appeal is directed
to Archippus, one of the three individual addressed in Philemon. While it can be argued that these similarities indicate that
Philemon and Colossians were written to the same group of people and are therefore both authentic, it can also be held that the
pseudonymous writer of Colossians copied these elements from Philemon, a known letter of Paul, in order to give his own work
authenticity. Ephesians, on the other hand, lacks the long list of greetings to specific individuals (contrast Romans 16:1–16),
which seems odd for a letter written to city where Paul spent two years (Acts 19:10) and would have had many friends.
8
The traditional explanation for this is that Paul wrote both Colossians and Ephesians are nearly the same time, and so
they share a common structure, vocabulary, and style.
9
Another issue I wish to bring up here is the unusual syntax in Ephesians. Ephesians is not just different than Paul’s other
letters; it has some peculiar grammar that is very much unlike Paul’s clear and tight argumentation. For example, Ephesians
2:1–3 begins with a participle (literally, “And you, being dead in your trespasses and sins….”) that is left dangling—the sentence
is never concluded. Ephesians 2:4 starts over again with a new thought (“But God, who is rich in mercy….”) without tying up
the thought that began in 2:1. Most English Bible translations change the wording in 2:1 so it makes sense (the KJV copies
“hath he quickened” from 2:5 to 2:1, even though that phrase isn’t in 2:1). The NET remains faithful to the Greek original by
simply leaves 2:3 dangling, adding an ellipsis to show that the thought was never concluded (“and were by nature children of
wrath even as the rest...”). See Bill Mounce, “Anacoluthon and Using Greek Tools (Eph 2:1),” BillMounce.com, 22 May 2011;
http://www.billmounce.com/blog/05-22-2011/anacoluthon-and-using-greek-tools-eph-2-1

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Hurricane West Stake Adult Religion Class New Testament: Colossians & Ephesians Week 24, Page 3

(1) Colossians is traditionally part of Paul’s “prison letters” (4:3, 10, 18), written from
Rome in A.D. 61–63. However, Colossae was destroyed by an earthquake in A.D. 61
and was not rebuilt until the 2nd century, suggesting that the letter was written
during an earlier imprisonment, perhaps one in the mid-50s.
(2) If Paul was not the author, then Colossians was probably written within a decade
or two after his death (late 60s to early 80s).10
b) 1:12–20. The supremacy of Christ.
KJV Colossians 1:12–20 NRSV Colossians 1:12–20
12
Giving thanks unto the Father, which hath 12
Giving thanks to the Father, who has
made us meet to be partakers of the enabled you to share in the inheritance of
inheritance of the saints in light: the saints in the light.
13
Who hath delivered us from the power of 13
He has rescued us from the power of
darkness, and hath translated us into the darkness and transferred us into the kingdom
kingdom of his dear Son: of his beloved Son,
14
In whom we have redemption through his 14
in whom we have redemption, the
blood, even the forgiveness of sins: forgiveness of sins.
15
Who is the image of the invisible God, the 15
He is the image of the invisible God, the
firstborn of every creature: firstborn of all creation;
16
For by him were all things created, that are 16
for in him all things in heaven and on earth
in heaven, and that are in earth, visible and were created, things visible and invisible,
invisible, whether they be thrones, or whether thrones or dominions or rulers or
dominions, or principalities, or powers: all powers—all things have been created through
things were created by him, and for him: him and for him.
17
And he is before all things, and by him all 17
He himself is before all things, and in him
things consist. all things hold together.
18
And he is the head of the body, the church: 18
He is the head of the body, the church; he
who is the beginning, the firstborn from the is the beginning, the firstborn from the dead,
dead; that in all things he might have the so that he might come to have first place in
preeminence. everything.
19
For it pleased the Father that in him should 19
For in him all the fullness of God was
all fulness dwell; pleased to dwell,
20
And, having made peace through the blood 20
and through him God was pleased to
of his cross, by him to reconcile all things reconcile to himself all things, whether on
unto himself; by him, I say, whether they be earth or in heaven, by making peace through
things in earth, or things in heaven. the blood of his cross.
i) Verses 15–20 are very likely a Christian hymn that was known to the Colossian
saints. Like the one in Philippians 2:6–11,11 this hymn explains the nature of Christ:
(1) 1:15a. Jesus Christ is the visible representation on earth of (and representative
for) God the Father, who is not seen.
(2) 1:15b. The hymn describes Jesus as the πρωτοτοκος (prOtotokos), the “firstborn”
of all creation (KJV “every creature”). PrOtotokos can mean “the first one born,”
chronologically, but it can also mean “first in preeminence or primacy of rank”
(from the primacy accorded a firstborn son). In this case, Paul means the latter—
Jesus is more important than all of creation. Why?
(3) 1:16. Because he created all things in heaven and on earth, including earthly
governments.
10
It can’t be much later than that, because Ephesians is based on Colossians, and Ephesians was circulating in the late 1st
century and known to the early Christian writer Ignatius circa A.D. 100.
11
See lesson 22, page 9; http://scr.bi/LDSARCNT22n

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Hurricane West Stake Adult Religion Class New Testament: Colossians & Ephesians Week 24, Page 4

(4) 1:17. He is superior to all other things, and through him all things continue,
endure, and are held together.
(5) 1:18. He is the head of the church, and the first (chronologically) to rise from the
dead.
(6) 1:19. God the Father’s power and glory dwells in Christ fully (cf. 2:9; D&C 93:16–
17).
(7) 1:20. The Father reconciled the fallen universe to him through Christ’s
atonement. (Without it, all creation would fall into the chaos of outer darkness—2
Nephi 9:8–9; Mosiah 16:4.)
c) 2:8–12. False teachings.
KJV Colossians 2:8–12 NRSV Colossians 2:8–12
8
Beware lest any man spoil you through 8
See to it that no one takes you captive
philosophy and vain deceit, after the through philosophy and empty deceit,
tradition of men, after the rudiments of the according to human tradition, according to
world, and not after Christ. the elemental spirits of the universe, and not
according to Christ.
9
For in him dwelleth all the fulness of the 9
For in him the whole fullness of deity dwells
Godhead bodily. bodily,
10
And ye are complete in him, which is the 10
and you have come to fullness in him, who
head of all principality and power: is the head of every ruler and authority.
11
In whom also ye are circumcised with the 11
In him also you were circumcised with a
circumcision made without hands, in putting spiritual circumcision, by putting off the
off the body of the sins of the flesh by the body of the flesh in the circumcision of
circumcision of Christ: Christ;
12
Buried with him in baptism, wherein also ye 12
when you were buried with him in baptism,
are risen with him through the faith of the you were also raised with him through faith
operation of God, who hath raised him from in the power of God, who raised him from
the dead. the dead.
i) 2:8. The KJV phrase “spoil you” means “takes you captive,” or “carry you off as spoils
of war.”12 Paul is warning the Colossians that they shouldn’t be ensnared by
philosophy and empty (KJV “vain”) deceit regarding “the elemental spirits of the
universe” (NRSV = KJV “rudiments of the world”). What exactly he meant by this is
uncertain; it could refer to false religions (like Gnosticism) that taught the world was
controlled by spirit-beings.
ii) 2:9. He repeats his teaching from 1:19, that God’s fulness dwells in Christ.
(1) The word “Godhead” can be misleading to Latter-day Saints. We use that word as
a synonym for the Trinity—the Father, Son, and Holy Spirit. That isn’t what
θεοτητος (theotetos) means here; it refers to divinity, or the state of being God.
iii) 2:10–12. Just as the Father dwells in Christ, so Christ dwells in us, because have
rejected the desires of the flesh.
3) Ephesians.
a) Introduction.
i) Audience.

12
The Greek word is συλαγωγων (sylagOgOn), which sounds like synagogue. For this reason, some scholars believe that
Paul is warning the Colossians about turning to Judaized Christianity.

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Hurricane West Stake Adult Religion Class New Testament: Colossians & Ephesians Week 24, Page 5

(1) This epistle was written to the church at Ephesus, a major city on the Aegean Sea
in western Asia Minor.
(2) Paul first visited Ephesus at the end of his second missionary journey (Acts
18:19–21), and then returned and spent two years there during his third journey
(Acts 19:1–20:1).13
ii) Occasion.
(1) Unlike Paul’s other letters, there are no immediate concerns that seem to prompt
this epistle. It reads more like a sermon or statement of beliefs.
(2) The purpose of the letter may have been to help reconcile Gentile and Jewish
Christians as one body in Christ (2:14–16).
iii) Date.
(1) If Paul did write Ephesians, then the letter is part of his “prison letters” (3:1; 4:1;
6:20), written from Rome in A.D. 61–63.
(2) If he didn’t write it, then Ephesians was probably written in the late first century
(A.D. 70–95).14
b) 2:4–10. By grace you are saved.
KJV Ephesians 2:4–10 NRSV Ephesians 2:4–10
4
But God, who is rich in mercy, for his great 4
But God, who is rich in mercy, out of the
love wherewith he loved us, great love with which he loved us
5
Even when we were dead in sins, hath 5
even when we were dead through our
quickened us together with Christ, (by grace trespasses, made us alive together with
ye are saved;) Christ—by grace you have been saved—
6
And hath raised us up together, and made us 6
and raised us up with him and seated us
sit together in heavenly places in Christ with him in the heavenly places in Christ
Jesus: Jesus,
7
That in the ages to come he might shew the 7
so that in the ages to come he might show
exceeding riches of his grace in his kindness the immeasurable riches of his grace in
toward us through Christ Jesus. kindness towards us in Christ Jesus.
8
For by grace are ye saved through faith; and 8
For by grace you have been saved through
that not of yourselves: it is the gift of God: faith, and this is not your own doing; it is the
gift of God—
9
Not of works, lest any man should boast. 9
not the result of works, so that no one may
boast.
For we are his workmanship, created in
10 10
For we are what he has made us, created in
Christ Jesus unto good works, which God Christ Jesus for good works, which God
hath before ordained that we should walk in prepared beforehand to be our way of life.
them.
i) This is a very well-know passage, oft-quoted by evangelical Christians and others
who hold to the doctrine of sola fide (salvation through “faith alone”).15 But does it
really say that?

13
This makes the comment in Ephesians 1:15 (“I heard of your faith in the Lord Jesus, and love unto all the saints”)
curious, because it implies that the author of the letter has not personally been to Ephesus, but has heard of their faith and love
second-hand. This is another piece of evidence that suggests Ephesians was not written by Paul.
14
See footnote 10, above.
15
It is also a primary passage used by sectarian anti-Mormon critics, who claim that Latter-day Saints teach we are saved
by our works. For an LDS response, see http://en.fairmormon.org/Mormonism_and_Christianity/Grace_and_works

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Hurricane West Stake Adult Religion Class New Testament: Colossians & Ephesians Week 24, Page 6

ii) 2:4–7 provides important context: Paul claims that God loved us so much that, even
though we were dead because of our sins, he made us alive with Christ and exalted us
as evidence of his mercy. He did for us what we were unable to do for ourselves—we
can’t redeem ourselves from our own sins. That is the meaning of grace: Loving-
kindness or favor that is freely given, not earned.
iii) 2:8–9. Paul explains that this grace of God that has saved us16 from our sins is not
because of anything we did—we didn’t earn it or merit it. Therefore no Christian has
the right to boast of how wonderful and perfect he or she is.
iv) 2:10. But that does not mean good works are unimportant. As new creations in
Christ, God expects us to strive for holiness. The question here is do we “put the cart
before the horse” by trying to earn salvation through good works? Or do we rely on
Christ’s grace to save us and then do works because that’s what he expects of us in
return?
(1) The Book of Mormon prophet Lehi1 taught:
Wherefore, how great the importance to make these things [Christ’s redemption]
known unto the inhabitants of the earth, that they may know that there is no flesh
that can dwell in the presence of God, save it be through the merits, and mercy,
and grace of the Holy Messiah, who layeth down his life according to the flesh, and
taketh it again by the power of the Spirit, that he may bring to pass the
resurrection of the dead, being the first that should rise. (2 Nephi 2:8.)
c) 2:19–22. The church is built on the foundation of apostles and prophets.
KJV Ephesians 2:19–22 NRSV Ephesians 2:19–22
19
Now therefore ye are no more strangers and 19
So then you are no longer strangers and
foreigners, but fellowcitizens with the saints, aliens, but you are citizens with the saints
and of the household of God; and also members of the household of God,
20
And are built upon the foundation of the 20
built upon the foundation of the apostles
apostles and prophets, Jesus Christ himself and prophets, with Christ Jesus himself as
being the chief corner stone; the cornerstone.
21
In whom all the building fitly framed 21
In him the whole structure is joined
together groweth unto an holy temple in the together and grows into a holy temple in the
Lord: Lord;
22
In whom ye also are builded together for an 22
in whom you also are built together
habitation of God through the Spirit. spiritually into a dwelling-place for God.
i) The context for this passage begins back in 2:11. The Gentiles were once “aliens” and
“strangers” (2:12) to Israel and God’s covenants, but Jesus has broken down the wall
that separates Jews and Gentiles (2:14; referring to the wall on the Jerusalem
Temple grounds that kept Gentiles from the inner courts where sacrifices were
performed). Jesus’ atonement has set aside the enmity (hostility) we had with God
(2:16) and given us access to the Father through the same Spirit as the Jews (2:18).
ii) 2:19. Therefore we—the Gentiles—are no longer strangers and aliens, but part of
God’s household.

16
The Greek phrase translated “by grace are ye saved” in 2:5 and 2:8 is in the perfect tense, which indicates a present
condition resulting from a past completed action—we have been saved and still are presently saved. See lesson 11, pages 2–3;
http://scr.bi/LDSARCNT11n

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Hurricane West Stake Adult Religion Class New Testament: Colossians & Ephesians Week 24, Page 7

iii) 2:20. That figurative household is build on a foundation of apostles and prophets17—
who received God’s message and authority—with Jesus as the cornerstone of that
foundation.
iv) 2:21–22. This figurative building (the church) is a temple, a dwelling-place for God.
d) 4:11–16. God’s gifts bring unity of the faith.
KJV Ephesians 4:11–16 NRSV Ephesians 4:11–16
11
And he gave some, apostles; and some, 11
The gifts he gave were that some would be
prophets; and some, evangelists; and some, apostles, some prophets, some evangelists,
pastors and teachers; some pastors and teachers,
12
For the perfecting of the saints, for the 12
to equip the saints for the work of ministry,
work of the ministry, for the edifying of the for building up the body of Christ,
body of Christ:
13
Till we all come in the unity of the faith, 13
until all of us come to the unity of the faith
and of the knowledge of the Son of God, unto and of the knowledge of the Son of God, to
a perfect man, unto the measure of the maturity, to the measure of the full stature
stature of the fulness of Christ: of Christ.
14
That we henceforth be no more children, 14
We must no longer be children, tossed to
tossed to and fro, and carried about with and fro and blown about by every wind of
every wind of doctrine, by the sleight of doctrine, by people’s trickery, by their
men, and cunning craftiness, whereby they craftiness in deceitful scheming.
lie in wait to deceive;
15
But speaking the truth in love, may grow up 15
But speaking the truth in love, we must
into him in all things, which is the head, grow up in every way into him who is the
even Christ: head, into Christ,
16
From whom the whole body fitly joined 16
from whom the whole body, joined and
together and compacted by that which every knitted together by every ligament with
joint supplieth, according to the effectual which it is equipped, as each part is working
working in the measure of every part, properly, promotes the body’s growth in
maketh increase of the body unto the building itself up in love.
edifying of itself in love.
i) Backing up a bit, the context for this passage begins in 4:1. Paul encourages the
Ephesian saints to endeavor to keep “the unity of the Spirit” (4:3):
There is one body, and one Spirit, even as ye are called in one hope of your
calling; One Lord, one faith, one baptism, One God and Father of all, who is above
all, and through all, and in you all. (Ephesians 4:4–6.)
ii) “But,” he says, “unto every one of us is given grace according to the measure of the
gift of Christ” (4:7), quoting Psalm 68:18 that the Lord gave gifts unto men. What are
these gifts?
He gave some [the gift to be] apostles; and some [to be] prophets; and some
[to be] evangelists;18 and some [to be] pastors and teachers. (Ephesians 4:11.)
iii) 4:12–13. The purpose of giving these unique gifts is to completely furnish or equip
(καταρτισμον / katartismon; KJV “for the perfecting”) the saints until we are
unified.

17
Ephesians 3:5 links these “prophets” to the reception of the gospel in the New Testament period. So Paul is not referring
to Old Testament prophets, but to those who hold the gift of prophecy in New Testament church (4:11).
18
The word evangelist is translated from the Greek ευαγγελιστας (evaggelistas), which means “a bringer of good news.”
In modern LDS understanding, this would refer to missionaries or others who preach the gospel. Joseph Smith identified an
evangelist as a patriarch (Teachings of the Prophet Joseph Smith 40, 151).

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Hurricane West Stake Adult Religion Class New Testament: Colossians & Ephesians Week 24, Page 8

iv) 4:16. These gifts are like the joints and ligaments of a human body, making all the
different members (parts) into a unified whole.
e) 5:22–33. The Christian household.
KJV Ephesians 5:22–33 NRSV Ephesians 5:22–33
22
Wives, submit yourselves unto your own 22
Wives, be subject to your husbands as you
husbands, as unto the Lord. are to the Lord.
23
For the husband is the head of the wife, 23
For the husband is the head of the wife just
even as Christ is the head of the church: and as Christ is the head of the church, the body
he is the saviour of the body. of which he is the Savior.
24
Therefore as the church is subject unto 24
Just as the church is subject to Christ, so
Christ, so let the wives be to their own also wives ought to be, in everything, to
husbands in every thing. their husbands.
25
Husbands, love your wives, even as Christ 25
Husbands, love your wives, just as Christ
also loved the church, and gave himself for loved the church and gave himself up for her,
it;
26
That he might sanctify and cleanse it with 26
in order to make her holy by cleansing her
the washing of water by the word, with the washing of water by the word,
27
That he might present it to himself a 27
so as to present the church to himself in
glorious church, not having spot, or wrinkle, splendor, without a spot or wrinkle or
or any such thing; but that it should be holy anything of the kind—yes, so that she may be
and without blemish. holy and without blemish.
28
So ought men to love their wives as their 28
In the same way, husbands should love their
own bodies. He that loveth his wife loveth wives as they do their own bodies. He who
himself. loves his wife loves himself.
29
For no man ever yet hated his own flesh; 29
For no one ever hates his own body, but he
but nourisheth and cherisheth it, even as the nourishes and tenderly cares for it, just as
Lord the church: Christ does for the church,
30
For we are members of his body, of his 30
because we are members of his body.
flesh, and of his bones.
31
For this cause shall a man leave his father 31
“For this reason a man will leave his father
and mother, and shall be joined unto his and mother and be joined to his wife, and
wife, and they two shall be one flesh. the two will become one flesh.”
32
This is a great mystery: but I speak 32
This is a great mystery, and I am applying it
concerning Christ and the church. to Christ and the church.
33
Nevertheless let every one of you in 33
Each of you, however, should love his wife
particular so love his wife even as himself; as himself, and a wife should respect her
and the wife see that she reverence her husband.
husband.
i) Paul’s teachings on marriage and family are few. Ephesians 5:21–6:9 (and its
companion in Colossians 3:18–4:1, on which it is based) lays out the framework and
rules for the Christian household—husbands and wives, fathers and children,
masters and slaves.
ii) The entire passage begins one verse before the section quoted above:
[Submit] yourselves one to another in the fear of God. (Ephesians 5:21.)
(1) This places the rest of the passage in context: Although there are distinct roles
each person is to fulfill, ultimately the marriage relationship is one of equal
partners, each of whom is more concerned about the welfare of the other than
about himself or herself.

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Hurricane West Stake Adult Religion Class New Testament: Colossians & Ephesians Week 24, Page 9

iii) Likewise, the traditional patriarchal family—with the wife submitting herself to her
husband (5:22), and the husband ruling over the wife (5:23)—is conditioned by the
requirement that the husband love his wife as Christ loves the church (5:25) and just
as much as he loves his own body (5:28–29). Just as a man would not purposely
injure himself, so he must not injure his wife by attempting to dominate her. Rather,
he should model the Savior self-sacrifice by giving everything for her welfare.
iv) President Howard W. Hunter:
A man who holds the priesthood accepts his wife as a partner in the leadership of
the home and family with full knowledge of and full participation in all decisions
relating thereto. Of necessity there must be in the Church and in the home a
presiding officer (see D&C 107:21). By divine appointment, the responsibility to
preside in the home rests upon the priesthood holder (see Moses 4:22). The Lord
intended that the wife be a helpmeet for man (meet means equal)—that is, a
companion equal and necessary in full partnership. Presiding in righteousness
necessitates a shared responsibility between husband and wife; together you act
with knowledge and participation in all family matters. For a man to operate
independent of or without regard to the feelings and counsel of his wife in
governing the family is to exercise unrighteous dominion.
Keep yourselves above any domineering or unworthy behavior in the tender,
intimate relationship between husband and wife. Because marriage is ordained of
God, the intimate relationship between husbands and wives is good and honorable
in the eyes of God. He has commanded that they be one flesh and that they
multiply and replenish the earth (see Moses 2:28; Moses 3:24). You are to love your
wife as Christ loved the Church and gave himself for it (see Ephesians 5:25–31).
Tenderness and respect—never selfishness—must be the guiding principles in the
intimate relationship between husband and wife. Each partner must be considerate
and sensitive to the other’s needs and desires. Any domineering, indecent, or
uncontrolled behavior in the intimate relationship between husband and wife is
condemned by the Lord.
Any man who abuses or demeans his wife physically or spiritually is guilty of
grievous sin and in need of sincere and serious repentance. Differences should be
worked out in love and kindness and with a spirit of mutual reconciliation. A man
should always speak to his wife lovingly and kindly, treating her with the utmost
respect. Marriage is like a tender flower, brethren, and must be nourished
constantly with expressions of love and affection.19
f) 6:10–17. The whole armor of God.
KJV Ephesians 6:10–17 NRSV Ephesians 6:10–17
10
Finally, my brethren, be strong in the Lord, 10
Finally, be strong in the Lord and in the
and in the power of his might. strength of his power.
11
Put on the whole armour of God, that ye 11
Put on the whole armor of God, so that you
may be able to stand against the wiles of the may be able to stand against the wiles of the
devil. devil.
12
For we wrestle not against flesh and blood, 12
For our struggle is not against enemies of
but against principalities, against powers, blood and flesh, but against the rulers,
against the rulers of the darkness of this against the authorities, against the cosmic
world, against spiritual wickedness in high powers of this present darkness, against the
places. spiritual forces of evil in the heavenly places.
19
Howard W. Hunter, “Being a Righteous Husband and Father,” General Conference, October 1994;
http://lds.org/ensign/1994/11/being-a-righteous-husband-and-father

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Hurricane West Stake Adult Religion Class New Testament: Colossians & Ephesians Week 24, Page 10

Wherefore take unto you the whole armour

13
Therefore take up the whole armor of God,
13

of God, that ye may be able to withstand in so that you may be able to withstand on that
the evil day, and having done all, to stand. evil day, and having done everything, to
stand firm.
14
Stand therefore, having your loins girt 14
Stand therefore, and fasten the belt of
about with truth, and having on the truth around your waist, and put on the
breastplate of righteousness; breastplate of righteousness.
15
And your feet shod with the preparation of 15
As shoes for your feet put on whatever will
the gospel of peace; make you ready to proclaim the gospel of
peace.
16
Above all, taking the shield of faith, 16
With all of these, take the shield of faith,
wherewith ye shall be able to quench all the with which you will be able to quench all the
fiery darts of the wicked. flaming arrows of the evil one.
17
And take the helmet of salvation, and the 17
Take the helmet of salvation, and the sword
sword of the Spirit, which is the word of God: of the Spirit, which is the word of God.
i) This famous passage is based on the Lord’s armor that he takes to judge Israel
(Isaiah 59:12–18). It has antecedents in Paul’s earlier letters (Romans 13:12; 2
Corinthians 6:7; 1 Thessalonians 5:8), and the same message has been restated in
modern revelation (D&C 27:15–18).
ii) Paul makes it clear that the Christian fight is not against human opponents, but
rather against spiritual evil: “the devil” and “rulers…, authorities…, [and] cosmic
powers of this present darkness, against the spiritual forces of evil in the heavenly
places” (NRSV 6:11–12).
iii) Paul uses a soldier’s equipment metaphorically to describe the spiritual protections
we must take upon ourselves:
(1) Belt. In Paul’s time, men wore a tunic (much like a modern dress) with a cloak
(similar to a trench coat) as an outer garment. A belt was essential to allow
freedom of movement—a man would “gird up his loins” by tucking the cloak into
a belt to work or run. In this metaphor, the belt is truth; to be cause in deceit is
like tripping over one’s own clothing.
(2) Breastplate. The breastplate here is one of righteousness and justice (Isaiah
59:17). When we do what is right, we are invulnerable to criticism.
(3) Shoes. What “preparation” means is unclear, but the message is that shoes will
allow one to travel long distances to carry the gospel to those who need to hear it.
(4) Shield. Like the breastplate, the shield has a defensive function. Faith (trust in
the Lord) is our defense when attacked by “the fiery darts of the wicked.”
(5) Helmet. The helmet represents salvation (or, the hope of salvation—1
Thessalonians 5:8). Our head is Christ (Ephesians 4:15), so the helmet is a
natural metaphor for the protection he provides.
(6) Sword. The only offensive weapon in the list, the sword represents the Spirit of
God. The Spirit inspires us to say and do what the Lord would have us say and do.
The force of our deeds and spoken words is the greatest weapon against evil and
the greatest force for good.
4) In our next lesson we’ll conclude our study of Paul with the Pastoral Epistles.
a) Reading: 1 Timothy, 2 Timothy, Titus.

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Hurricane West Stake Adult Religion Class New Testament: Colossians & Ephesians Week 24, Page 11

© 2011, Mike Parker http://bit.ly/ldsarc For personal use only. Not a Church publication.