Reference: Ephesians, The Epistle To The
Fausets
By Paul, as Eph 1:1; 3:1 prove. So Irenaeus, Haer. 5:2-3; 1:8, 5; Clemens Alex., Strom. 4:65, Paed. 1:8; Origen, Celsus 4:211. Quoted by Valentinus A.D. 120, Eph 3:14-18, as we know from Hippolytus, Refut. Haeres., p. 193. Polycarp, Epistle to Phil., 12, witnesses to its canonicity. So Tertullian, Adv. Marcion, 5:17, Ignatius, Ephesians 12, refers to Paul's affectionate mention of the Christian privileges of the Ephesians in his epistle. Paul, in Col 4:16, charges the Colossians to read his epistle to the Laodiceans, and to cause his epistle to the Colossians to be read in the church of Laodicea, whereby he can hardly mean his Epistle to the Ephesians, for the resemblance between the two epistles, Ephesians and Colossians, would render such interchange of reading almost unnecessary.
His greetings sent through the Colossians to the Laodiceans are incompatible with the idea that he wrote an epistle to the Laodiceans at the same time and by the same bearer, Tychicus (the bearer of both epistles, Ephesians and Colossians), for the apostle would then have sent the greetings directly in the letter to the party saluted, instead of indirectly in his letter to the Colossians. The epistle to Laodicea was evidently before that to Colosse. Ussher supposed that the Epistle to the Ephesians was an encyclical letter, headed as in manuscripts of Sinaiticus and Vaticanus, "To the saints that are ... and to the faithful," the name of each church being inserted in the copy sent to it; and that its being sent to Ephesus first occasioned its being entitled the Epistle to the Ephesians. But the words "at Ephesus" (Eph 1:1) occur in the very ancient Alexandrinus manuscript and the Vulgate version.
The omission was subsequently made when read to other churches in order to generalize its character. Its internal spirit aims at one set of persons, coexisting in one place, as one body, and under the same circumstances. Moreover, there is no intimation, as in 2 Corinthians and Galatians, that it is encyclical and comprising all the churches of that region. After having spent so long time in Ephesus, Paul would hardly fail to write an epistle especially applying to the church there. For personal matters he refers the Ephesians to Tychicus its bearer (Eph 6:21-22); his engrossing theme being the interests and privileges and duties of Christ's universal church, with particular reference to the Ephesians. This accounts for the absence of personal greetings; so in Galatians, Philippians, 1 and 2 Thessalonians, and 1 Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he gives of individual notices.
His first visit to Ephesus is recorded in Ac 18:19-21. Some seeds of Christianity may have been sown in the men of Asia present at the grand Pentecost (Ac 2:9). The work begun formally by Paul's disputations with the Jews during his short visit was carried on by Apollos (Ac 18:24-26), Aquila, and Priscilla. At his second visit after his journey to Jerusalem, and thence to the eastern regions of Asia Minor, he encountered John's disciples, and taught them the baptism of the Holy Spirit, and remained at Ephesus three years (Ac 19:10; 20:31), so that this church occupied an unusually large portion of his time and care. His self denying and unwearied labors here are alluded to in Ac 20:34. This epistle accordingly shows a warmth of feeling and a union in spiritual privileges and hopes with them (Eph 1:3, etc.), such as are natural from one so long and so intimately associated with those addressed.
On his last journey he sailed past Ephesus, and summoned the Ephesian elders to Miletus, where he delivered to them his farewell charge (Ac 20:18-35). The Epistle to the Colossians, which contains much the same theme, seems to have been earlier, as the Epistle to the Ephesians expands the same truths. It, is an undesigned coincidence and proof of genuineness that the two epistles, written about the same date and under the same circumstances, bear closer resemblance than those written at distant dates and under different circumstances. (For instances of resemblance, see COLOSSIANS.) Tychicus bore both epistles, and Onesimus his companion bore that to his former master Philemon at Colosse. The date was probably before Paul's imprisonment at Rome became so severe as it was when writing the Epistle to the Philippians, about A.D. 62, four years after his charge at Miletus.
In Php 4:23 he implies he had some freedom for preaching, such as Ac 28:23-31 represents. His imprisonment, beginning February A.D. 61, lasted at least "two whole years." The epistle addresses a church constituted of Jewish and Gentile converts, and such was that of Ephesus (Eph 2:14-22, compare Ac 19:8-10). Diana's (Artemis) temple there, burned down by Herostratus on the night of the birth of Alexander the Great (355 B.C.), was rebuilt at enormous cost, and was one of the wonders of the world. (See DIANA.) Hence the appropriateness of comparing the church to a temple, containing the true inner beauty, which the idol temple with all its outward splendor was utterly lacking in. In Eph 4:17; 5:1-13, Paul alludes to the notorious profligacy of the pagan Ephesians.
Moreover, an undesigned coincidence, confirming the genuineness of both this epistle and the independent history, is the correspondence of expressions between the epistle and Paul's address to the Ephesian elders (Eph 1:6-7; 2:7; compare Ac 20:24,32). Alford designates this "the epistle of the grace of God." As to his bonds, Eph 3:1; 4:1, with Ac 20:22-23. As to "the counsel of God," Eph 1:11 with Ac 20:27. As to "the redemption of the purchased possession," Eph 1:14 with Ac 20:28. As to "building up" and the "inheritance," Eph 1:14,18; 2:20; 5:5, with Ac 20:32. THE OBJECT is "to set forth the foundation, the course, and the end of the church of the faithful in Christ.v He speaks to the Ephesians as a sample of the church universal. In the larger and smaller divisions alike the foundation of the church is in the will of the Father; the course of the church is by the satisfaction of the Son; the end of the church is the life in the Holy Spirit" (Alford). Compare as to the three, Eph 1:11; 2:5; 3:16. Throughout "the church" is spoken of as one whole, in the singular, not the plural. The doctrinal part closes with the sublime doxology (Eph 3:14-21).
Upon the doctrine rest the succeeding practical exhortations; here too the church is represented as founded on the counsel of "God the Father who is above all, through all, and in all," reared by the "one Lord" Jesus Christ, through the "one Spirit" (Eph 4:4-6, etc.), who give their respective graces to the members. These therefore should exercise all these graces in their several relationships, as husbands, wives, servants, children, etc.; for this end, finally, we must "put on the whole armor of God" (Eph 6:13). The STYLE like the subject, is sublime to a degree exceeding that of Paul's other epistles. The sublimity produces the difficulty and peculiarity of some expressions. The theme was suited to Christians long grounded, as the Ephesians were, in the faith as it is in Jesus.
See Verses Found in Dictionary
Parthians and Medes and Elamites, and those dwelling in Mesopotamia, and Judea and Cappadocia, Pontus and Asia,
And he came to Ephesus and left behind those there, but having entered into the synagogue himself, he discoursed with the Jews. And when they asked him to remain on more time with them, he did not consent, read more. but separated from them, having said, I must definitely keep the coming feast at Jerusalem, but I will return again to you, God willing. And he launched from Ephesus.
Now a certain Jew named Apollos, an Alexandrian by origin, an eloquent man, came to Ephesus, being mighty in the scriptures. This was a man who was instructed in the way of the Lord. And being fervent in the Spirit, he was speaking and teaching accurately the things about the Lord, knowing only the immersion of John. read more. And this man began to speak boldly in the synagogue, but when Aquila and Priscilla heard him, they took him aside, and expounded to him the way of God more accurately.
And after entering into the synagogue, he spoke boldly for three months, discoursing and persuading the things about the kingdom of God. But when some were hardened and disobedient, speaking evil of the Way before the multitude, having withdrawn from them, he separated the disciples, discoursing daily in the school of a certain Tyrannus. read more. And this happened for two years, so as for all those dwelling in Asia to hear the word of the Lord Jesus, both Jews and Greeks.
And this happened for two years, so as for all those dwelling in Asia to hear the word of the Lord Jesus, both Jews and Greeks.
And when they came to him, he said to them, Ye know, from the first day in which I stepped in Asia, how I became with you all the time, serving the Lord with all humility, and many tears and trials that befell me by the conspiracies of the Jews. read more. How I kept back nothing of these things that are beneficial, not to inform you, and to teach you in public, and from house to house, testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus. And now behold, I, bound in the spirit, am going to Jerusalem, not knowing the things that will happen to me in it,
And now behold, I, bound in the spirit, am going to Jerusalem, not knowing the things that will happen to me in it, except that the Holy Spirit testifies from city to city, saying that bonds and afflictions await me.
except that the Holy Spirit testifies from city to city, saying that bonds and afflictions await me. But I make nothing of the matter, nor do I hold my life precious to myself, so as to fully complete my course with joy, and the ministry that I received from the Lord Jesus, to solemnly testify the good-news of the grace of God.
But I make nothing of the matter, nor do I hold my life precious to myself, so as to fully complete my course with joy, and the ministry that I received from the Lord Jesus, to solemnly testify the good-news of the grace of God. And now behold, I have seen that ye will no longer see my face, ye all among whom I passed through preaching the kingdom of God. read more. Therefore I solemnly declare to you this day, that I am clean from the blood of all men. For I did not withdraw from declaring to you the whole plan of God.
For I did not withdraw from declaring to you the whole plan of God. Take heed therefore to yourselves, and to all the flock, among which the Holy Spirit placed you guardians, to tend the church of the Lord and God, which he purchased by his own blood.
Take heed therefore to yourselves, and to all the flock, among which the Holy Spirit placed you guardians, to tend the church of the Lord and God, which he purchased by his own blood. For I know this, that after my departure grievous wolves will enter in among you, not sparing the flock. read more. And from you yourselves men will rise up, speaking distorted things, to draw away the disciples after them. Therefore watch ye, remembering that for three years, night and day, I did not cease warning each one with tears.
Therefore watch ye, remembering that for three years, night and day, I did not cease warning each one with tears. And now brothers, I commit you to God, and to the word of his grace, which is able to build up, and to give you an inheritance among all those who have been sanctified.
And now brothers, I commit you to God, and to the word of his grace, which is able to build up, and to give you an inheritance among all those who have been sanctified.
And now brothers, I commit you to God, and to the word of his grace, which is able to build up, and to give you an inheritance among all those who have been sanctified. I coveted no man's silver, or gold, or apparel. read more. Ye yourselves know that these hands served my needs, and to those who were with me.
Ye yourselves know that these hands served my needs, and to those who were with me. I gave you a glimpse of all things, that so laboring ye ought to aid the weak, and to remember the words of the Lord Jesus, that he himself said, It is more blessed to give than to receive.
And having appointed a day for him, more came to him into his lodging, to whom he expounded, solemnly testifying the kingdom of God, and persuading them of the things about Jesus, both from the law of Moses and the prophets, from m And some were convinced by the things that were spoken, and some disbelieved. read more. And being discord among each other, they departed after Paul spoke one thing, saying, Well spoke the Holy Spirit through Isaiah the prophet to our fathers, saying, Go thou to this people, and say, Hearing ye will hear, and will, no, not understand, and seeing ye will see, and will, no, not perceive. For this people's heart was made fat, and they hear heavily with the ears. And they shut their eyes, lest they may perceive with the eyes, and hear with the ears, and understand with the heart, and should turn, and I would heal the Be it known to you therefore, that the salvation of God was sent to the Gentiles, and they will hear. And when he said these things, the Jews departed, having much disputing among themselves. And Paul dwelt two whole years in his own hired lodging. And he received all who came in to him, preaching the kingdom of God, and teaching the things about the Lord Jesus Christ with all boldness, without hindrance.
Paul, an apostle of Jesus Christ through the will of God, to the sanctified who are at Ephesus, and faithful in Christ Jesus:
Paul, an apostle of Jesus Christ through the will of God, to the sanctified who are at Ephesus, and faithful in Christ Jesus:
Blessed is the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly things in Christ.
for appreciation of the glory of his grace, by which he blessed us in him who is beloved. In whom we have redemption through his blood, the forgiveness of transgressions, according to the wealth of his grace,
in him in whom also we obtained an inheritance. Having been predestined according to the purpose of him who works all things according to the deliberation of his will.
in him in whom also we obtained an inheritance. Having been predestined according to the purpose of him who works all things according to the deliberation of his will.
which is a pledge of our inheritance for the redemption of the acquired possession, for appreciation of his glory.
which is a pledge of our inheritance for the redemption of the acquired possession, for appreciation of his glory.
having the eyes of your heart enlightened. For you to know what is the hope of his calling, and what is the wealth of the glory of his inheritance in the sanctified.
even us being dead in the transgressions, he made alive together with the Christ (ye are saved by grace),
So that in the coming ages he might show the transcending wealth of his grace in kindness toward us in Christ Jesus.
For he is our peace, who made both one, and broke down the dividing wall of partition, having abolished in his flesh the enmity--the law of the commandments in ordinances--so that he might create in himself the two into one new man, making peace, read more. and might reconcile them both in one body to God through the cross, having slain the enmity by it. And after coming he preached good-news, peace to you, to those far off and to those near, because through him we both have the access in one Spirit to the Father. So then ye are no more alien and foreign, but fellow citizens of the sanctified, and belonging to the household of God. Which was built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief corner,
Which was built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief corner, in whom the whole building joined together grows into a holy temple in Lord, read more. in whom ye also are built together in Spirit into a habitation of God.
For this reason I Paul, the prisoner of Christ Jesus on behalf of you Gentiles,
For this reason I Paul, the prisoner of Christ Jesus on behalf of you Gentiles,
For this reason I bow my knees to the Father of our Lord Jesus Christ,
For this reason I bow my knees to the Father of our Lord Jesus Christ, from whom every patriarchy in heavens and on earth is named.
from whom every patriarchy in heavens and on earth is named. So that he would grant you, according to the wealth of his glory, to be strengthened with power through his Spirit for the inner man.
So that he would grant you, according to the wealth of his glory, to be strengthened with power through his Spirit for the inner man.
So that he would grant you, according to the wealth of his glory, to be strengthened with power through his Spirit for the inner man. For the Christ to dwell in your hearts through faith,
For the Christ to dwell in your hearts through faith, having been rooted and grounded in love, so that ye may be able to grasp with all the sanctified what is the breadth and length and depth and height,
having been rooted and grounded in love, so that ye may be able to grasp with all the sanctified what is the breadth and length and depth and height, and to become aware of the love of the Christ, which transcends knowledge, so that ye may be filled in all the fullness of God. read more. Now to him who is able to do above extraordinary--above all things that we ask or think--according to the power that works in us, to him is the glory in the church in Christ Jesus for all generations of the age of the ages. Truly.
I therefore, the prisoner in Lord, call on you to walk worthily of the calling in which ye were called,
one body, and one Spirit. Just as also ye were called in one hope of your calling, one Lord, one faith, one immersion, read more. one God and Father of all. He is over all, and through all, and in us all.
This I say therefore, and solemnly declare in Lord, for you to walk no longer as also the other Gentiles walk, in the vanity of their mind,
Become ye therefore imitators of God, as beloved children. And walk in love, as also the Christ loved us, and delivered himself up for us, an offering and a sacrifice to God for a fragrant aroma. read more. But fornication, and all uncleanness, or greed, shall not even be named among you as befits the sanctified, also indecency, and foolish talking or jesting, things not befitting, but thankfulness instead. For ye are men who know this, that no fornicator, or unclean man, or covetous man, who is an idolater, has any inheritance in the kingdom of the Christ and God.
For ye are men who know this, that no fornicator, or unclean man, or covetous man, who is an idolater, has any inheritance in the kingdom of the Christ and God. Let no man deceive you by empty words, for because of these things the wrath of God comes upon the sons of disobedience. read more. Do not become ye therefore partakers with them. For ye were once darkness, but now light in Lord. Walk as children of light (for the fruit of the spirit is in all goodness and righteousness and truth), proving what is acceptable to the Lord. And do not associate with the unfruitful works of darkness, but instead even rebuke them. For it is disgusting even to speak of the things happening by them secretly. But all things exposed are revealed by the light, for everything that is seen is light.
Because of this take ye up the full armor of God, so that ye may be able to withstand in the evil day, and having done all, to stand.
But that ye also may know the things concerning me, what I do, Tychicus, the beloved brother and faithful helper in Lord, will make known all things to you. Whom I sent to you for this same thing, so that ye might know the things about us, and that he might encourage your hearts.
Smith
Ephe'sians, The Epistle to the,
was written by the apostle St. Paul during his first captivity at Rome,
apparently immediately after he had written the Epistle to the Colossians [COLOSSIANS, EPISTLE TO], and during that period (perhaps the early part of A.D. 62) when his imprisonment had not assumed the severer character which seems to have marked its close. This epistle was addressed to the Christian church at Ephesus. [EPHESUS] Its contents may be divided into two portions, the first mainly doctrinal, ch. 1-3, the second hortatory and practical.
See Colossians, The Epistle to the
See Ephesus