Bible Commentaries
Ephesians

EPHESIANS

VII

THE BOOK OF EPHESIANS HISTORICAL INTRODUCTION

We now come to consider the great letter to the Ephesians. The history of Paul’s connection with the Ephesians may be found in Acts 18:19-21; Acts 19:1-41; Acts 20:17-38. His latest connection is in the two letters to Timothy. Peter’s connection with all of the dispersed Jews in the province of Proconsular Asia, including Ephesus, appears in his two letters, 1 and 2 Peter. There is very little in that; the only connection is his writing to the Jewish part of them. John’s connection with these churches in Asia is presented in the book of Revelation. Unquestionably the tradition is correct that John in his old age moved to Ephesus and from that place as headquarters he conducted his last apostolic labors. It was from that point that he was arrested and banished to the isle of Patmos, and there wrote the book of Revelation, and that book of Revelation was addressed to the seven churches in Proconsular Asia.

Much of what is called historical introduction is omitted in this chapter. The reasons are that all of these matters have been treated in the discussions on Acts 18-20, and mainly because this letter is more of a circular letter than a special communication to a single ’church. There is an utter absence of any local tone in the letter. That it is a general letter appears from the following considerations:

1. The absence of all personal messages – an unaccountable thing in a special letter to the church at Ephesus, in view of his long stay there, and the necessary intimate personal relations established. When we read the letter to the Romans we see that one whole chapter is devoted to personal salutations, and we notice in almost all of his special letters that there are personal messages showing intimate acquaintance. This letter has none of that.

2. It would be impossible for Paul, in writing a special letter to the Ephesians, to use these two expressions: "Having heard of the faith in the Lord Jesus which is among you" (Ephesians 1:15). In reading those three chapters in Acts we note that it was not a matter of hearing with Paul to be acquainted with the affairs at Ephesus, especially about their faith in Christ. The second expression is: "If so be that ye have heard of the dispensation of that grace of God which was given me to you-ward." That shows that he had to know about them by hearsay, and that they had to know about him by hearsay, which does not fit at all with the facts in the case concerning Paul’s relation with the Ephesus people. Then he goes on to say: "As I wrote before in few words, whereby) when ye read, ye can perceive my understanding in the mystery of Christ," that is, "When you read my former letter you will perceive my understanding in the mystery of Christ." It is impossible that these two expressions could have been used by Paul in writing the church at Ephesus a special letter. Then that reference to the former letter to them is a reference to the letter to the Colossians. He wrote to the Colossians first, but before he got a chance to send it he wrote the more extended letter which we call the letter to the Ephesians. The same persons who were in his mind when he wrote to the Colossians were evidently in his mind when he wrote to the Ephesians.

3. Again, the reference in Colossians 4:16 to a letter from Laodicea which they were to get and read, just as the Laodiceans were to get and read the letter to the Colossians, shows that what is called the letter from Laodicea is the letter which we call the letter to the Ephesians. Both Colossians and Ephesians were intended primarily for the churches in the Lycus valley, which he himself had not planted, but of which he had heard.

4. The phrase "at Ephesus" in verse I, "To the saints that are at Ephesus," is not in the two oldest manuscripts – the Sinaitic and the Vatican. Yet again, the earliest fathers, when commenting upon this letter to the Ephesians, say that the expression "at Ephesus" was not in the copies they had. It remains, then, to be explained how the name "Ephesians" got into the title, and especially how "at Ephesus" got into the text. These titles were not a part of the original letters) but were added much later to all of them. How did it happen that all manuscripts have the title, "To the Ephesians," and how did it happen that "at Ephesus" got into the first verse? The reasonable explanation is this: The letter is a circular letter, a general discussion of a great theme introduced in the Colossian letter, but here elaborated for all the churches in Proconsular Asia. A copy would probably be addressed to the Laodiceans, other copies might be given to other churches. The original letter may have been this way: "To all the saints that are at ..................," leaving a blank for the insertion of the name of the church to which a copy would be sent. It was the object of Paul that this letter which we call "Ephesians" should have general circulation. There is no local tone about it; it is Just as applicable to one church in Asia as to any other. It is certain that one copy, probably the original one, reached the church at Ephesus, the metropolis of Proconsular Asia, so that this copy would naturally and more readily be preserved and passed into history. The testimony is both substantial and sufficient that Ephesus had this letter in her archives. So the world at large would hear and know of this Ephesian copy of the letter.

The Alexandrian manuscript which is one of the three oldest (in the order of their antiquity (1) Sinaitic, (2) Vatican, (3) Alexandrian) has "at Ephesus." What is still more important is that the Peshito-Syriac version, which is older than any manuscript that we have, has "at Ephesus," so the evidence is clear that some of the copies of the New Testament did have "at Ephesus." The Alexandrian manuscript and the Peshito-Syriac version prove this. Other copies did not have it; the Vatican and Sinaitic manuscripts and the early fathers prove this. The absolutely nonlocal tone of the letter shows its general character. We know that Paul wrote the circular letter. He might have filled in one of the blanks, "at Ephesus." Tychicus, who carried the letter, was very probably an Ephesian. There is no clear proof as to whether his home was at Colosse, Laodicea, Hierapolis, or Ephesus, but the probabilities are in favor of his living at Ephesus.

Now, this is why, in giving this discussion, the usual matter of General Introduction is omitted, viz.: because this letter does not concern Ephesus any more than Laodicea, Hierapolis, or Colosse. While a copy went to Ephesus, unquestionably a copy also went to Laodicea and one to Colosse. Therefore it would be out of order for me in & discussion on the general introduction to go into details on the history of Ephesus.

The relation of Ephesians to Colossians is even more evident and striking than the relation of Galatians to Romans. The reader should carefully study the parallels between these letters so ably set forth in the introduction to the Commentary on Ephesians by Moule in the "Cambridge Bible for Schools and Colleges," which I here quote entire:

1. Christ the head of the church: Ephesians 1:22; Ephesians 4:15; Ephesians 5:23; Colossians 1:18; Colossians 2:19, This view of the Lord’s position and function is practically confined to these epistles.

2. Christ supreme over angelic powers: Ephesians 1:21; Colossians 2:10.

3. The church Christ’s body: Ephesians 1:23; Ephesians 4:12; Ephesians 5:23-30, etc.; Colossians 1:18; Colossians 1:24.

4. Articulation and nourishment of the body: Ephesians 4:16; Colossians 2:19. The imagery is peculiar to these epistles.

5. Growth of the body: Ephesians 4:16; Colossians 2:19.

6. The body one: Ephesians 2:16; Ephesians 4:4; Colossians 3:16.

7. Christians once dead in sin.: Ephesians 2:1; Ephesians 2:6; Colossians 2:13.

8. Once alienated from God and grace: Ephesians 2:12; Ephesians 4:18; Colossians 1:21. The Greek verb is confined to these epistles.

9. Once in darkness: Ephesians 4:18; Ephesians 5:8; Colossians 1:13.

10. Now risen with Christ: Ephesians 2:6; Colossians 2:12; Colossians 3:1. The Greek verb is confined to these epistles.

11. Made alive with Christ: Ephesians 2:5; Colossians 2:13. The Greek verb is confined to these epistles.

12. Reconciled through the death of Christ: Ephesians 2:13-16; Colossians 1:20-21. The Greek verb is confined to these epistles.

13. Redeemed, in the sense of pardon of sin, in. Christ: Ephesians 1:7; Colossians 1:14. The exact phrase is peculiar to these epistles.

14. In the light: Ephesians 5:8-9; Colossians 1:12.

15. Rooted in Christ: Ephesians 3:17; Colossians 2:7. The Greek verb is confined to these epistles.

16. Built up as a structure: Ephesians 2:20; Colossians 2:7.

17. On a foundation: Ephesians 3:17; Colossians 1:23.

18. Spiritually filled: Ephesians 1:23; Ephesians 3:19; Ephesians 5:18; Colossians 1:9; Colossians 2:10.

19. The fulness: Ephesians 1:23; Ephesians 3:19; Colossians 1:19; Colossians 2:9.

20. The old man and the new man.: Ephesians 4:22-24; Colossians 3:9-10.

21. Similar classes of sins reproved: Ephesians 4:2-3; Colossians 3:12-14; Ephesians 4:25; Colossians 3:5-8.

22. The wrath of God coming: Ephesians 5:6; Colossians 3:6.

23. The duties of home enforced, in the same order and similar words: Ephesians 5:22-6:9; Colossians 3:18-4:1.

24. The walk of sin: Ephesians 2:2; Ephesians 4:17; Colossians 3:7.

25. The walk of holiness: Ephesians 2:10; Ephesians 4:1; Ephesians 5:2; Ephesians 5:15; Colossians 1:10; Colossians 2:6; Colossians 4:5.

26. Redemption of opportunity: Ephesians 5:16; Colossians 4:5. The phrase is peculiar to these epistles.

27. Prayer and intercession: Ephesians 6:18; Colossians 4:2.

28. The mystery revealed: Ephesians 1:9; Ephesians 3:3-4; Ephesians 3:9; Ephesians 6:19; Colossians 1:26-27; Colossians 2:2; Colossians 4:5.

29. Riches: Ephesians 1:7; Ephesians 1:18; Ephesians 2:7; Ephesians 3:8; Ephesians 3:16; Colossians 1:27; Colossians 2:2.

30. Ages and generations: Ephesians 3:21; Colossians 1:26. "Generation" occurs in Paul only in these epistles and the Philippians.

31. The word of truth: Ephesians 1:13; Colossians 1:5.

32. Character & commission of Tychicus: Ephesians 6:21; Colossians 4:7.

The reader will note the great characteristics of this letter to the Ephesians:

1. It is a letter of great prayers. There are two prayers in this letter that beat the world on prayer. One of them staggers credulity itself. When we come to expound the letter both of these great prayers will be analyzed. I venture to say that most people never in their lives prayed for some of the things which Paul prayed for here.

2. Then it is a letter of salvation by grace. It certainly presents the doctrine that salvation is by grace, from its incipiency in the divine purpose to its consummation in glory.

3. It is a letter of great unities. Nowhere else do we find such complete unities. For instance, Jew and Gentile are made one – one Lord, one faith, one baptism, one Holy Spirit, all members of the church one, consisting of one body.

4. In the next place it is a letter concerning the multiform views of the word "church," such as we find nowhere else.

5. Finally, it is a letter of great love. We find when we come to Revelation that Jesus has just one thing against the church at Ephesus, and that is, that it had left its first love. We find in 1 Corinthians 13 a marvelous apostrophe on the power of love, but that only presents love in one of its aspects. This letter to the Ephesians presents it in many forms,

We now come to the analysis. We need a plan, or scheme of study, so here I give the following analysis:

1. The greeting (Ephesians 1:1-2).

2. The sublime ascription of praise (Ephesians 1:3-14)

3. The thanksgiving (Ephesians 1:15)

4. The first great prayer (Ephesians 1:16-21)

5. Christ’s exaltation and its purpose toward the church (Ephesians 1:22-23)

6. Salvation by grace (Ephesians 2:1-10)

7. The breaking down of the wall of partition between Jew and Gentile, and their union in one church as an institution, which finds expression in each particular church (Ephesians 2:11-22).

8. The relation of Paul to this great mystery (Ephesians 3:1-13)

9. His second great prayer (Ephesians 3:14-21)

10. The great unities, and the instruments for securing them (Ephesians 4:1-16)

11. Consequent exhortation: (1) To a life of holiness in a wicked world (Ephesians 4:17-21) (2) To a life of holiness in family relations (Ephesians 5:22-6:9)

12. Christ and the bride, illustration (Ephesians 5:25-32)

13. The Christian armor (Ephesians 6:10-20)

14. Tychicus, the messenger (Ephesians 6:21-22)

15. The benediction (Ephesians 6:23)

Attention needs to be recalled to the development of thought in these letters written during the first imprisonment at Rome – that they concern the person and office of Christ. In Philippians on the person and office of Christ we have presented his great humiliation in laying aside the form of God and taking upon himself the form of a slave and becoming obedient unto the sacrificial death on the cross, then his transcendent exaltation to be King of kings and Lord of lords. This is the thought in Philippians. When we come to Colossians we have the person of Christ in his relation to the Father, in his relation to the universe, and in his relation to the church. When we come to Ephesians we have the relation of Christ to the universe not much stressed, and his relation to the church, with emphasis on the church. In other words, Ephesians is a letter more concerning the church than concerning the person of Christ. Colossians is more concerning the person of Christ than concerning the church. And Philippians is altogether concerning the person of Christ. Thus Philippians, the person of Christ alone; Colossians the person of Christ mainly, church partly; Ephesians, person of Christ somewhat, church mainly. That is the development in these letters.

Whoever can expound the references to the church in the letter to the Ephesians is a past master on the New Testament usages of the word, and nobody is a master or expert on the New Testament usage of the word "church" who cannot find in Ephesians all three great senses of the word "church," that is, the church in glory conceived in the mind of God as a unit, all the elect; the church as an institution, and the church as a particular congregation. Every one of these will be seen when we come to expound the letter.

QUESTIONS

1. Where do you find the history of Paul’s connection with the church at Ephesus prior to this letter, and where his subsequent connection?

2. What is the slight connection between Peter and Jude with the Christians of Proconsular Asia?

3. What is John’s connection?

4. What matter is usually given in an introductory chapter to a letter written to a particular place, and why omitted here?

5. What expressions in the letter itself make it impossible that this letter is especially for the Ephesians?

6. What do authorities omit "at Ephesus" in verse 1, and what retain it, and how do you account for this discrepancy?

7. What is the letter to which Paul refers in Colossians 4:16, and what references in Ephesians confirm it?

8. Give the parallels between Colossians and Ephesians, and state what they prove.

9. What is the great characteristics of this letter?

10. Give the author’s analysis.

11. Trace the development of thought in Philippians, Colossians, and Ephesians on the person of Christ and his relations, and show the change in emphasis as the development proceeds.

12. What is the position of one who can give the several senses of the word "church" in this letter?

13. Collocate the references to each and expound them.