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 Modes and Elamites, and we who dwell in Mesopotamia, Judea, and Cappadocia, Pontus and Asia,
And he came to Ephesus, and left them there; but he him self went into the synagogue, and reasoned with the Jews. And though they besought him to remain with them a longer time, he did not consent, read more. but took leave of them, saying: I must, by all means, keep this coming feast in Jerusalem: but I will return to you, if God be willing. And he sailed from Ephesus,
And a certain Jew, named Apollos, an Alexandrian by birth, an eloquent man, and mighty in the Scriptures, came to Ephesus. He was instructed in the way of the Lord; and, being fervent in spirit, he spoke and taught accurately the things of the Lord, knowing only the immersion of John. read more. And he began to speak boldly in the synagogue. But when Aquila and Priscilla heard him, they took him, and taught him the way of God more accurately.
And he entered the synagogue, and spoke boldly, reasoning, and persuading them for three months, with respect to the things of the kingdom of God. But as some were hardened, and did not believe, and spoke evil of that way before the multitude, he withdrew from them, and separated the disciples, and discoursed daily in the school of one Tyrannus. read more. This continued for two years; so that all that dwelt in Asia heard the word of the Lord, both Jews and Greeks.
This continued for two years; so that all that dwelt in Asia heard the word of the Lord, both Jews and Greeks.
And when they had come to him, he said to them: You know, from the first day on which I came into Asia, how I have been with you during the whole time, serving the Lord with all lowliness of mind, and with tears, and with trials, which came upon me through the plots of the Jews; read more. and that I have kept back nothing that was profitable, but have preached to you, and taught you both publicly, and from house to house, bearing full testimony both to Jews and to Greeks, of the repentance that leads to God, and of the faith that leads to our Lord Jesus Christ. And now, behold, I am going, bound in spirit, to Jerusalem, not knowing what shall befall me there,
And now, behold, I am going, bound in spirit, to Jerusalem, not knowing what shall befall me there, except that in every city the Holy Spirit testifies to me, saying, That bonds and afflictions await me.
except that in every city the Holy Spirit testifies to me, saying, That bonds and afflictions await me. But I esteem this a matter of no importance, nor do I hold my life dear to myself, so that I may finish my course with joy, and the ministry that I have received from the Lord Jesus, to bear full testimony to the gospel of the grace of God.
But I esteem this a matter of no importance, nor do I hold my life dear to myself, so that I may finish my course with joy, and the ministry that I have received from the Lord Jesus, to bear full testimony to the gospel of the grace of God. And now, behold, I know that you all, among whom I have gone preaching the kingdom of God, will see my face no more. read more. For this reason I solemnly affirm to you this day, that I am clean from the blood of all men. For I have not shunned to declare to you the whole counsel of God.
For I have not shunned to declare to you the whole counsel of God. Therefore, take heed to yourselves, and to all the flock over which the Holy Spirit has made you overseers, that you be shepherds to the church of God, which he has purchased with his own blood.
Therefore, take heed to yourselves, and to all the flock over which the Holy Spirit has made you overseers, that you be shepherds to the church of God, which he has purchased with his own blood. For I know this, that, after my departure, rapacious wolves will enter in among you, who will not spare the flock; read more. and men will arise from among yourselves, speaking perverse things, that they may draw off disciples after them. Therefore watch, remembering that for three years, by day and by night, I ceased not to warn every one of you with tears.
Therefore watch, remembering that for three years, by day and by night, I ceased not to warn every one of you with tears. And now, brethren, I commend you to God, and to the word of his grace; to Him who is able to build you up, and to give you an inheritance among all the sanctified.
And now, brethren, I commend you to God, and to the word of his grace; to Him who is able to build you up, and to give you an inheritance among all the sanctified.
And now, brethren, I commend you to God, and to the word of his grace; to Him who is able to build you up, and to give you an inheritance among all the sanctified. I have coveted no man's silver, or gold, or apparel. read more. You yourselves know that these hands have ministered to my necessities, and to those who were with me.
You yourselves know that these hands have ministered to my necessities, and to those who were with me. In all things I have taught you by ex ample, that by thus laboring, you ought to support the weak, and to remember the words of the Lord Jesus; for he himself said, It is more blessed to give, than to receive.
And when they had appointed him a day, many came to him at his lodging; to whom, from morning till evening;, he earnestly testified, and set forth the kingdom of God, persuading them concerning Jesus, both from the law of Moses, and from the prophets. And some believed the things that were spoken, and some believed not. read more. And not agreeing among themselves, they departed, after Paul had spoken one word: Well did the Holy Spirit speak to our fathers by Isaiah the prophet, saying: Go to this people and say, You shall surely hear, but you will not understand; and you shall surely see, but you will not perceive. For the heart of this people has become fat, and with their ears they hear heavily, and their eyes they have closed, lest they should see with their eyes, and hear with their ears, and understand with their heart, and should turn, and I should restore them to health. Therefore, be it known to you, that the salvation of God is sent to the Gentiles, and they will hear. And when he had said these things, the Jews departed, and had great disputation among themselves. And Paul dwelt two whole years in his own rented house, and received all that came to him, preaching the kingdom of God, and teaching the things concerning the Lord Jesus Christ, with all boldness and without hinderance.
PAUL, an apostle of Jesus Christ by the will of God, to the saints that are in Ephesus, and the faithful in Christ Jesus:
PAUL, an apostle of Jesus Christ by the will of God, to the saints that are in Ephesus, and the faithful in Christ Jesus:
Praised be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in heavenly things in Christ,
for the praise of the glory of his grace, by which he has shown us favor in the Beloved, in whom we have redemption through his blood, even the remission of sins, according to the riches of his grace,
in him in whom we have obtained our portion, having been predestinated according to the purpose of him who works all things according to the counsel of his will,
in him in whom we have obtained our portion, having been predestinated according to the purpose of him who works all things according to the counsel of his will,
which is the earnest of our inheritance, given for the redemption of his possession to the praise of his glory.
which is the earnest of our inheritance, given for the redemption of his possession to the praise of his glory.
that, the eyes of your understanding being enlightened, you may know what is the hope of his calling, and what are the glorious riches of his inheritance in the saints,
made alive with Christ even us, being dead to our offenses, (by grace you are saved,)
that he might show, in the ages to come, the exceeding riches of his grace by his kindness to us in Christ Jesus.
For he is our peace, who has made both parties one, and broken down the partition wall that separated us, having abolished, in his flesh, the cause of enmity, the law of commandments in ordinances, that he might, by himself, form the two into one new man, thus making peace; read more. and that he might reconcile both, in one body, to God, through the cross, having by it put to death the cause of enmity; and having come, he preached peace to you who were far off, and to those who were near: for, through him, we both have access in one Spirit to the Father. Now, therefore, you are no longer strangers and sojourners, but fellow-citizens with the saints, and of the household of God, having been builded upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone,
having been builded upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone, in whom the whole building, compactly fitted together, grows into a holy temple in the Lord; read more. in whom you also are builded together, for a dwelling-place of God by his Spirit.
For this reason, I Paul, the prisoner of the Christ Jesus on account of you Gentiles,
For this reason, I Paul, the prisoner of the Christ Jesus on account 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 the whole family in heaven and on earth is named,
from whom the whole family in heaven and on earth is named, that he may grant to you, according to the riches of his glory, to be mightily strengthened by his Spirit in the inner man,
that he may grant to you, according to the riches of his glory, to be mightily strengthened by his Spirit in the inner man,
that he may grant to you, according to the riches of his glory, to be mightily strengthened by his Spirit in the inner man, that Christ may dwell in your hearts through the faith;
that Christ may dwell in your hearts through the faith; that, being rooted and founded in love, you may be fully able to comprehend with all the saints what is the breadth and length and depth and hight,
that, being rooted and founded in love, you may be fully able to comprehend with all the saints what is the breadth and length and depth and hight, and to know the love of the Christ that passes our knowledge, that you may be filled with aft the fullness of God. read more. Now to him that is able to do exceeding abundantly above all that we ask or think according to his power which works in us, to him be glory in the church by Christ Jesus, through out all the generations of the age of ages. Amen.
I therefore, the prisoner in the Lord, exhort you to walk in a manner worthy of the calling with which you have been called;
There is one body and one Spirit, even as you have been called in one hope of your calling; one Lord, one faith, one immersion; read more. one God and Father of all, who is over all, and through all, and in you all.
This I say, therefore, and appeal to you solemnly in the Lord, that you no longer walk as the other Gentiles walk, in the error of their minds,
Be you, therefore, imitators of God, as beloved children; and walk in love, as the Christ also loved us, and gave him self for us as an offering and a sacrifice to God for a sweet odor. read more. But lewdness, and all manner of uncleanness, or covetousness, let them not be named among you, as it becomes saints; nor obscene language, nor foolish talking, nor jesting, which are not becoming; but rather the cheerful words of. a thankful heart. For you know this, that no lewd nor unclean person, nor covetous man, who is an idolater, has any inheritance in the kingdom of the Christ and of God.
For you know this, that no lewd nor unclean person, nor covetous man, who is an idolater, has any inheritance in the kingdom of the Christ and of God. Let no one deceive you with vain words: for on account of these things, the wrath of God comes upon the sons of disobedience. read more. Therefore, be not partakers with them. For you were formerly darkness; but now you are light in the Lord: walk as children of light; (for the fruit of the Spirit is in all goodness and righteousness and truth;) learning what is acceptable to the Lord; and do not participate in the unfruitful works of darkness, but rather even reprove them; for it is a shame even to speak of the things that are done by them in secret. But all these works, when reproved, are made manifest by the light: for every thing that makes manifest is light.
Therefore, take up the whole armor of God, that you may be able to withstand them in the evil day, and having overcome them all, to stand firm.
But that you, also, may know my affairs, how I do, Tychicus, my beloved brother and faithful minister in the Lord, will make known all things to you; him I have sent to you for this very purpose, that you may know our affairs, and that he may comfort 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