Ephesians
Name and Contents
This letter is named for its apparent recipients (1.1), the Christian community in the city of Ephesus, a commercial center on the Aegean coast of Asia Minor, which served as the hub of Paul's missionary activity in the region (Acts 18–19). He also may have been imprisoned there in the early 50s ce (1 Cor 15.32; 16.8–9). The original text of what was later called “Ephesians” likely did not specify a geographical location for its recipients, as some early manuscripts and quotations in some early Christian writings lack the reference to Ephesus in 1.1 (see note a). Since the text does not address problems specific to a single congregation, some scholars think that Ephesians was a circular letter sent to a number of churches, perhaps in Asia Minor. Others, noting the similarities to the letter to the Colossians, believe the original recipients of this text were the churches of Hierapolis and Laodicea (see Col 4.13,16). Those who collected and edited Paul's letters in the late first century may have added “in Ephesus” to 1.1 in recognition of the key role Ephesus played in Paul's ministry.
The first chapter of Ephesians introduces nearly all the theological themes of the letter, and readers may find it helpful to keep this chapter in mind as they read the rest of Ephesians. The blessing of God in 1.3–14 gives a sweeping overview of God's plan for salvation, whose meaning is filled out with poetic grandeur in 2:1–3.13. The thanksgiving prayer (1.15–23) focuses upon how this plan should be realized in the present life of the church, themes that are developed in detail in 3.14–6.20. In sum, the letter is an evocative celebration of God's plan to unite all of creation under the lordship of Christ.
Authorship, Date of Composition, Historical Context, and Literary History
Significant differences between Ephesians and the letters ascribed to Paul with certainty (Rom, 1 Cor, 2 Cor, Gal, Phil, 1 Thess, Philem) raise questions about the identity of its author. Many important terms in Ephesians are not used by Paul elsewhere (e.g., “heavenly places,” “dividing wall,” “fellow citizen”), and some of Paul's characteristic terms and emphases are given new meaning (e.g., “church” as a universal rather than a local community) or are absent (e.g., “the Jews,” “justification”). In addition, the verbose rhetorical style of Ephesians, especially the use of complex, long sentences (many of which have been divided in the NRSV), is not characteristic of Paul. Theological differences are also evident, especially the letter's emphasis on the experience of salvation in the present (1.3–12; 2.4–10) and the use of Greco-Roman household rules for ethical teaching (5.22–6.9); see further the Introduction to Colossians. A majority of scholars therefore hold that Ephesians is pseudonymous, written by a Jewish-Christian admirer of Paul who sought to apply Paul's thought to the situation of the church in the late first century, although some scholars hold that Paul composed this letter at the end of his career while imprisoned in Rome (see 3.1; 4.1). This latter position attributes different theological emphases to developments in Paul's thinking and the particulars of the situation addressed.
Numerous verbal parallels between the letters to the Ephesians and the Colossians (see the annotations) suggest a literary relationship between the two letters. If Paul were the author of both, they likely would have both been written in the late 50s; if Ephesians were written by a later follower of Paul, then he drew upon the established authority of the letter to the Colossians and modeled his composition after it. Ephesians also includes allusions to other Pauline letters—primarily Romans and 1 Corinthians—although they are not as precise and sustained as those to Colossians.
Establishing a historical context for Ephesians has proven extremely difficult. In contrast to many of Paul's letters and even to Colossians, Ephesians contains few hints of specific events or issues that might have triggered its composition. Since unity between Jews and Gentiles within the church is a major theme, some scholars think that the text is meant to address the alienation of Jewish followers of the Christian movement from their Gentile counterparts. Other scholars suggest external events, such as Roman persecution, as the impetus for the letter's composition. A more fruitful approach may be to employ a rhetorical analysis, paying close attention to how the author presents himself and his readers, especially his desire for their maturity as believers. This approach reveals that the author sees his readers as deficient in a number of key areas, including knowledge of God's plan for salvation, of the spiritual power at their disposal, and of the calling of the church as the body of Christ.
Structure
Ephesians begins with a greeting (1.1–2) and an introductory thanksgiving prayer (1.15–23) and ends with an epilogue (6.21–24), but it lacks many features typical of the Pauline letter form (see pp. 2009–10) and is better classified as a sermon. The text can be divided into two parts: theological teaching (chs 1–3) and ethical exhortation (chs 4–6). The first part focuses on the church as a new community in which Jews and Gentiles equally share in God's blessings. The second part is an appeal for the church to maintain that new unity and press on toward full maturity by rejecting their former lifestyle and displaying Christian values of truth, love, forgiveness, and sexual purity. However, rather than advocating a complete transformation of household relationships based on love, forgiveness, and mutual submission, the author's Christology is used to justify and Christianize the hierarchical structure of the ancient, idealized patriarchal family.
Interpretation
In powerful poetic language drawn from early Christian hymns and the Jewish scriptures, Ephesians celebrates a vision of the universal church. According to God's eternal plan for humanity, Christ's death brought together Jews and Gentiles into a new, unified community: the Jewish law, which previously divided Jew from Gentile, was rendered irrelevant by the cross, and Christ thus reconciled both groups to each other and to God (2.14–16). Paul's role as the one who reveals this previously hidden plan for the salvation of all humankind is a recurring theme (3.1–12). Whether Ephesians is intended to encourage Gentiles to recognize their position as full partners in the church or whether Gentiles are being admonished to respect their Jewish fellow believers is not clear. According to Ephesians, human existence is beset by cosmic forces (1.21; 2.2; 3.10; 4.27; 6.11–12), some of them clearly malevolent. Christ has been given power over them, and through God's grace human beings are freed from their immoral and deceitful influences. The new life is one of knowledge and spiritual power, and the letter contains recurring contrasts of the old life with the new (2.1–6,11–13,19; 4.22–24; 5.8). The church must recognize Christ as its Lord and exemplar (4.12–16,20–24; 5.1–2) and also its own exalted status as a spirit-filled community that brings the power and presence of God to the world (1.22–23; 2.22; 3.10,19; 4.24). Conflict with cosmic forces continues (6.10–20), but the church looks forward to the complete reestablishment of God's sovereignty over creation (1.10) and the perfection of the church as the body of Christ (4.12–16). Because Ephesians describes the church in such universal and glorious terms, it has been used by theologians throughout the centuries to establish their own vision of the church and its mission.
The doctrine of recapitulation owes its name to the central verb in Eph 1.10 (Gk anakephalaio sasthai; here translated “to gather up”) and its content to Rom 5. First articulated by Irenaeus in the late second century, the doctrine posits that because Christ experienced all stages of human life as a new and perfect Adam, he is able to redeem all of human experience. The language of Ephesians also deeply influenced the Protestant emphasis on predestination (“chosen,” 1.4; “destined,” 1.5; “sealed,” 1.13) and substitutionary atonement (“redemption through his blood,” 1.7; “by the blood of Christ,” 2.13; “a fragrant offering and sacrifice to God,” 5.2).
Jennifer K. Berenson
SIMILAR PASSAGES IN COLOSSIANS AND EPHESIANS
| EPHESIANS | COLOSSIANS |
|---|---|
| 1.1–2 | 1.1–2 |
| 1.15–16 | 1.3–4,9 |
| 5.6 | 3.6 |
| 5.18–20 | 3.16–17 |
| 5.22 | 3.18 |
| 5.25 | 3.19 |
| 6.1 | 3.20 |
| 6.5–9 | 3.22–25; 4.1 |
| 6.18–20 | 4.2–4 |
| 6.21–22 | 4.7–8 |
1
Paul, an apostle of Christ Jesus by the will of God,
To the saints who are in Ephesus and are faithfula in Christ Jesus:
2Grace to you and peace from God our Father and the Lord Jesus Christ.
3Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, 4just as he chose us in Christb before the foundation of the world to be holy and blameless before him in love. 5He destined us for adoption as his children through Jesus Christ, according to the good pleasure of his will, 6to the praise of his glorious grace that he freely bestowed on us in the Beloved. 7In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 8that he lavished on us. With all wisdom and insight 9he has made known to us the mystery of his will, according to his good pleasure that he set forth in Christ, 10as a plan for the fullness of time, to gather up all things in him, things in heaven and things on earth. 11In Christ we have also obtained an inheritance,c having been destined according to the purpose of him who accomplishes all things according to his counsel and will, 12so that we, who were the first to set our hope on Christ, might live for the praise of his glory. 13In him you also, when you had heard the word of truth, the gospel of your salvation, and had believed in him, were marked with the seal of the promised Holy Spirit; 14thisd is the pledge of our inheritance toward redemption as God's own people, to the praise of his glory.
15I have heard of your faith in the Lord Jesus and your lovee toward all the saints, and for this reason 16I do not cease to give thanks for you as I remember you in my prayers. 17I pray that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and revelation as you come to know him, 18so that, with the eyes of your heart enlightened, you may know what is the hope to which he has called you, what are the riches of his glorious inheritance among the saints, 19and what is the immeasurable greatness of his power for us who believe, according to the working of his great power. 20Goda put this power to work in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, 21far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the age to come. 22And he has put all things under his feet and has made him the head over all things for the church, 23which is his body, the fullness of him who fills all in all.
2
You were dead through the trespasses and sins 2in which you once lived, following the course of this world, following the ruler of the power of the air, the spirit that is now at work among those who are disobedient. 3All of us once lived among them in the passions of our flesh, following the desires of flesh and senses, and we were by nature children of wrath, like everyone else. 4But God, who is rich in mercy, out of the great love with which he loved us 5even when we were dead through our trespasses, made us alive together with Christb—by grace you have been saved—6and raised us up with him and seated us with him in the heavenly places in Christ Jesus, 7so that in the ages to come he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. 8For by grace you have been saved through faith, and this is not your own doing; it is the gift of God—9not the result of works, so that no one may boast. 10For we are what he has made us, created in Christ Jesus for good works, which God prepared beforehand to be our way of life.
11So then, remember that at one time you Gentiles by birth,c called “the uncircumcision” by those who are called “the circumcision”—a physical circumcision made in the flesh by human hands—12remember that you were at that time without Christ, being aliens from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. 13But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. 14For he is our peace; in his flesh he has made both groups into one and has broken down the dividing wall, that is, the hostility between us. 15He has abolished the law with its commandments and ordinances, that he might create in himself one new humanity in place of the two, thus making peace, 16and might reconcile both groups to God in one bodya through the cross, thus putting to death that hostility through it.b 17So he came and proclaimed peace to you who were far off and peace to those who were near; 18for through him both of us have access in one Spirit to the Father. 19So then you are no longer strangers and aliens, but you are citizens with the saints and also members of the household of God, 20built upon the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone.c 21In him the whole structure is joined together and grows into a holy temple in the Lord; 22in whom you also are built together spirituallyd into a dwelling place for God.
3
This is the reason that I Paul am a prisoner fore Christ Jesus for the sake of you Gentiles—2for surely you have already heard of the commission of God's grace that was given me for you, 3and how the mystery was made known to me by revelation, as I wrote above in a few words, 4a reading of which will enable you to perceive my understanding of the mystery of Christ. 5In former generations this mysteryf was not made known to humankind, as it has now been revealed to his holy apostles and prophets by the Spirit: 6that is, the Gentiles have become fellow heirs, members of the same body, and sharers in the promise in Christ Jesus through the gospel.
7Of this gospel I have become a servant according to the gift of God's grace that was given me by the working of his power. 8Although I am the very least of all the saints, this grace was given to me to bring to the Gentiles the news of the boundless riches of Christ, 9and to make everyone seeg what is the plan of the mystery hidden for ages inh God who created all things; 10so that through the church the wisdom of God in its rich variety might now be made known to the rulers and authorities in the heavenly places. 11This was in accordance with the eternal purpose that he has carried out in Christ Jesus our Lord, 12in whom we have access to God in boldness and confidence through faith in him.i 13I pray therefore that youj may not lose heart over my sufferings for you; they are your glory.
14For this reason I bow my knees before the Father,k 15from whom every familyl in heaven and on earth takes its name. 16I pray that, according to the riches of his glory, he may grant that you may be strengthened in your inner being with power through his Spirit, 17and that Christ may dwell in your hearts through faith, as you are being rooted and grounded in love. 18I pray that you may have the power to comprehend, with all the saints, what is the breadth and length and height and depth, 19and to know the love of Christ that surpasses knowledge, so that you may be filled with all the fullness of God.
20Now to him who by the power at work within us is able to accomplish abundantly far more than all we can ask or imagine, 21to him be glory in the church and in Christ Jesus to all generations, forever and ever. Amen.
4
I therefore, the prisoner in the Lord, beg you to lead a life worthy of the calling to which you have been called, 2with all humility and gentleness, with patience, bearing with one another in love, 3making every effort to maintain the unity of the Spirit in the bond of peace. 4There is one body and one Spirit, just as you were called to the one hope of your calling, 5one Lord, one faith, one baptism, 6one God and Father of all, who is above all and through all and in all.
7But each of us was given grace according to the measure of Christ's gift. 8Therefore it is said,
“When he ascended on high he made captivity itself a captive;
he gave gifts to his people.”
9(When it says, “He ascended,” what does it mean but that he had also descendeda into the lower parts of the earth? 10He who descended is the same one who ascended far above all the heavens, so that he might fill all things.) 11The gifts he gave were that some would be apostles, some prophets, some evangelists, some pastors and teachers, 12to equip the saints for the work of ministry, for building up the body of Christ, 13until all of us come to the unity of the faith and of the knowledge of the Son of God, to maturity, to the measure of the full stature of Christ. 14We must no longer be children, tossed to and fro and blown about by every wind of doctrine, by people's trickery, by their craftiness in deceitful scheming. 15But speaking the truth in love, we must grow up in every way into him who is the head, into Christ, 16from whom the whole body, joined and knit together by every ligament with which it is equipped, as each part is working properly, promotes the body's growth in building itself up in love.
17Now this I affirm and insist on in the Lord: you must no longer live as the Gentiles live, in the futility of their minds. 18They are darkened in their understanding, alienated from the life of God because of their ignorance and hardness of heart. 19They have lost all sensitivity and have abandoned themselves to licentiousness, greedy to practice every kind of impurity. 20That is not the way you learned Christ! 21For surely you have heard about him and were taught in him, as truth is in Jesus. 22You were taught to put away your former way of life, your old self, corrupt and deluded by its lusts, 23and to be renewed in the spirit of your minds, 24and to clothe yourselves with the new self, created according to the likeness of God in true righteousness and holiness.
25So then, putting away falsehood, let all of us speak the truth to our neighbors, for we are members of one another. 26Be angry but do not sin; do not let the sun go down on your anger, 27and do not make room for the devil. 28Thieves must give up stealing; rather let them labor and work honestly with their own hands, so as to have something to share with the needy. 29Let no evil talk come out of your mouths, but only what is useful for building up,a as there is need, so that your words may give grace to those who hear. 30And do not grieve the Holy Spirit of God, with which you were marked with a seal for the day of redemption. 31Put away from you all bitterness and wrath and anger and wrangling and slander, together with all malice, 32and be kind to one another, tenderhearted, forgiving one another, as God in Christ has forgiven you.b
5
1Therefore be imitators of God, as beloved children, 2and live in love, as Christ loved usc and gave himself up for us, a fragrant offering and sacrifice to God.
3But fornication and impurity of any kind, or greed, must not even be mentioned among you, as is proper among saints. 4Entirely out of place is obscene, silly, and vulgar talk; but instead, let there be thanksgiving. 5Be sure of this, that no fornicator or impure person, or one who is greedy (that is, an idolater), has any inheritance in the kingdom of Christ and of God.
6Let no one deceive you with empty words, for because of these things the wrath of God comes on those who are disobedient. 7Therefore do not be associated with them. 8For once you were darkness, but now in the Lord you are light. Live as children of light—9for the fruit of the light is found in all that is good and right and true. 10Try to find out what is pleasing to the Lord. 11Take no part in the unfruitful works of darkness, but instead expose them. 12For it is shameful even to mention what such people do secretly; 13but everything exposed by the light becomes visible, 14for everything that becomes visible is light. Therefore it says,
“Sleeper, awake!
Rise from the dead,
and Christ will shine on you.”
15Be careful then how you live, not as unwise people but as wise, 16making the most of the time, because the days are evil. 17So do not be foolish, but understand what the will of the Lord is. 18Do not get drunk with wine, for that is debauchery; but be filled with the Spirit, 19as you sing psalms and hymns and spiritual songs among yourselves, singing and making melody to the Lord in your hearts, 20giving thanks to God the Father at all times and for everything in the name of our Lord Jesus Christ.
21Be subject to one another out of reverence for Christ.
22Wives, be subject to your husbands as you are to the Lord. 23For the husband is the head of the wife just as Christ is the head of the church, the body of which he is the Savior. 24Just as the church is subject to Christ, so also wives ought to be, in everything, to their husbands.
25Husbands, love your wives, just as Christ loved the church and gave himself up for her, 26in order to make her holy by cleansing her with the washing of water by the word, 27so as to present the church to himself in splendor, without a spot or wrinkle or anything of the kind—yes, so that she may be holy and without blemish. 28In the same way, husbands should love their wives as they do their own bodies. He who loves his wife loves himself. 29For no one ever hates his own body, but he nourishes and tenderly cares for it, just as Christ does for the church, 30because we are members of his body.a 31“For this reason a man will leave his father and mother and be joined to his wife, and the two will become one flesh.” 32This is a great mystery, and I am applying it to Christ and the church. 33Each of you, however, should love his wife as himself, and a wife should respect her husband.
6
Children, obey your parents in the Lord,b for this is right. 2“Honor your father and mother”—this is the first commandment with a promise: 3“so that it may be well with you and you may live long on the earth.”
4And, fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord.
5Slaves, obey your earthly masters with fear and trembling, in singleness of heart, as you obey Christ; 6not only while being watched, and in order to please them, but as slaves of Christ, doing the will of God from the heart. 7Render service with enthusiasm, as to the Lord and not to men and women, 8knowing that whatever good we do, we will receive the same again from the Lord, whether we are slaves or free.
9And, masters, do the same to them. Stop threatening them, for you know that both of you have the same Master in heaven, and with him there is no partiality.
10Finally, be strong in the Lord and in the strength of his power. 11Put on the whole armor of God, so that you may be able to stand against the wiles of the devil. 12For ourc struggle is not against enemies of blood and flesh, but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places. 13Therefore take up the whole armor of God, so that you may be able to withstand on that evil day, and having done everything, to stand firm. 14Stand therefore, and fasten the belt of truth around your waist, and put on the breastplate of righteousness. 15As shoes for your feet put on whatever will make you ready to proclaim the gospel of peace. 16With all of these,d take the shield of faith, with which you will be able to quench all the flaming arrows of the evil one. 17Take the helmet of salvation, and the sword of the Spirit, which is the word of God.
18Pray in the Spirit at all times in every prayer and supplication. To that end keep alert and always persevere in supplication for all the saints. 19Pray also for me, so that when I speak, a message may be given to me to make known with boldness the mystery of the gospel,a 20for which I am an ambassador in chains. Pray that I may declare it boldly, as I must speak.
21So that you also may know how I am and what I am doing, Tychicus will tell you everything. He is a dear brother and a faithful minister in the Lord. 22I am sending him to you for this very purpose, to let you know how we are, and to encourage your hearts.
23Peace be to the whole community,b and love with faith, from God the Father and the Lord Jesus Christ. 24Grace be with all who have an undying love for our Lord Jesus Christ.c