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 who inhabit Mesopotamia, and Judaea, and Cappadocia, Pontus and Asia,
and he arrived at Ephesus, and left them there. But entering himself into the synagogue he reasoned with the Jews. And when they asked him that he would remain for a longer time with them he did not accede, read more. but bade them farewell, saying, I must by all means keep the coming feast at Jerusalem; I will return to you again, if God will: and he sailed away from Ephesus.
But a certain Jew, Apollos by name, an Alexandrian by race, an eloquent man, who was mighty in the scriptures, arrived at Ephesus. He was instructed in the way of the Lord, and being fervent in his spirit, he spoke and taught exactly the things concerning Jesus, knowing only the baptism of John. read more. And he began to speak boldly in the synagogue. And Aquila and Priscilla, having heard him, took him to them and unfolded to him the way of God more exactly.
And entering into the synagogue, he spoke boldly during three months, reasoning and persuading the things concerning the kingdom of God. But when some were hardened and disbelieved, speaking evil of the way before the multitude, he left them and separated the disciples, reasoning daily in the school of Tyrannus. read more. And this took place for two years, so that all that inhabited Asia heard the word of the Lord, both Jews and Greeks.
And this took place for two years, so that all that inhabited Asia heard the word of the Lord, both Jews and Greeks.
And when they were come to him, he said to them, Ye know how I was with you all the time from the first day that I arrived in Asia, serving the Lord with all lowliness, and tears, and temptations, which happened to me through the plots of the Jews; read more. how I held back nothing of what is profitable, so as not to announce it to you, and to teach you publicly and in every house, testifying to both Jews and Greeks repentance towards God, and faith towards our Lord Jesus Christ. And now, behold, bound in my spirit I go to Jerusalem, not knowing what things shall happen to me in it;
And now, behold, bound in my spirit I go to Jerusalem, not knowing what things shall happen to me in it; only that the Holy Spirit testifies to me in every city, saying that bonds and tribulations await me.
only that the Holy Spirit testifies to me in every city, saying that bonds and tribulations await me. But I make no account of my life as dear to myself, so that I finish my course, and the ministry which I have received of the Lord Jesus, to testify the glad tidings of the grace of God.
But I make no account of my life as dear to myself, so that I finish my course, and the ministry which I have received of the Lord Jesus, to testify the glad tidings of the grace of God. And now, behold, I know that ye all, among whom I have gone about preaching the kingdom of God, shall see my face no more. read more. Wherefore I witness to you this day, that I am clean from the blood of all, for I have not shrunk from announcing to you all the counsel of God.
for I have not shrunk from announcing to you all the counsel of God. Take heed therefore to yourselves, and to all the flock, wherein the Holy Spirit has set you as overseers, to shepherd the assembly of God, which he has purchased with the blood of his own.
Take heed therefore to yourselves, and to all the flock, wherein the Holy Spirit has set you as overseers, to shepherd the assembly of God, which he has purchased with the blood of his own. For I know this, that there will come in amongst you after my departure grievous wolves, not sparing the flock; read more. and from among your own selves shall rise up men speaking perverted things to draw away the disciples after them. Wherefore watch, remembering that for three years, night and day, I ceased not admonishing each one of you with tears.
Wherefore watch, remembering that for three years, night and day, I ceased not admonishing each one of you with tears. And now I commit you to God, and to the word of his grace, which is able to build you up and give to you an inheritance among all the sanctified.
And now I commit you to God, and to the word of his grace, which is able to build you up and give to you an inheritance among all the sanctified.
And now I commit you to God, and to the word of his grace, which is able to build you up and give to you an inheritance among all the sanctified. I have coveted the silver or gold or clothing of no one. read more. Yourselves know that these hands have ministered to my wants, and to those who were with me.
Yourselves know that these hands have ministered to my wants, and to those who were with me. I have shewed you all things, that thus labouring we ought to come in aid of 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 him a day many came to him to the lodging, to whom he expounded, testifying of the kingdom of God, and persuading them concerning Jesus, both from the law of Moses and the prophets, from early morning to evening. And some were persuaded of the things which were said, but some disbelieved. read more. And being disagreed among themselves they left; Paul having spoken one word, Well spoke the Holy Spirit through Esaias the prophet to our fathers, saying, Go to this people, and say, Hearing ye shall hear and not understand, and seeing ye shall see and not perceive. For the heart of this people has become fat, and they hear heavily with their ears, and they have closed their eyes; lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them. Be it known to you therefore, that this salvation of God has been sent to the nations; they also will hear it. And he having said this, the Jews went away, having great reasoning among themselves. And he remained two whole years in his own hired lodging, and received all who came to him, preaching the kingdom of God, and teaching the things concerning the Lord Jesus Christ, with all freedom unhinderedly.
Paul, apostle of Jesus Christ by God's will, to the saints and faithful in Christ Jesus who are at Ephesus.
Paul, apostle of Jesus Christ by God's will, to the saints and faithful in Christ Jesus who are at Ephesus.
Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenlies in Christ;
to the praise of the glory of his grace, wherein he has taken us into favour in the Beloved: in whom we have redemption through his blood, the forgiveness of offences, according to the riches of his grace;
in whom we have also obtained an inheritance, being marked out beforehand according to the purpose of him who works all things according to the counsel of his own will,
in whom we have also obtained an inheritance, being marked out beforehand according to the purpose of him who works all things according to the counsel of his own will,
who is the earnest of our inheritance to the redemption of the acquired possession to the praise of his glory.
who is the earnest of our inheritance to the redemption of the acquired possession to the praise of his glory.
being enlightened in the eyes of your heart, so that ye should know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,
(we too being dead in offences,) has quickened us with the Christ, (ye are saved by grace,)
that he might display in the coming ages the surpassing riches of his grace in kindness towards us in Christ Jesus.
For he is our peace, who has made both one, and has broken down the middle wall of enclosure, having annulled the enmity in his flesh, the law of commandments in ordinances, that he might form the two in himself into one new man, making peace; read more. and might reconcile both in one body to God by the cross, having by it slain the enmity; and, coming, he has preached the glad tidings of peace to you who were afar off, and the glad tidings of peace to those who were nigh. For through him we have both access by one Spirit to the Father. So then ye are no longer strangers and foreigners, but ye are fellow-citizens of the saints, and of the household of God, being built upon the foundation of the apostles and prophets, Jesus Christ himself being the corner-stone,
being built upon the foundation of the apostles and prophets, Jesus Christ himself being the corner-stone, in whom all the building fitted together increases to a holy temple in the Lord; read more. in whom ye also are built together for a habitation of God in the Spirit.
For this reason I Paul, prisoner of the Christ Jesus for you nations,
For this reason I Paul, prisoner of the Christ Jesus for you nations,
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, of whom every family in the heavens and on earth is named,
of whom every family in the heavens and on earth is named, in order that he may give you according to the riches of his glory, to be strengthened with power by his Spirit in the inner man;
in order that he may give you according to the riches of his glory, to be strengthened with power by his Spirit in the inner man;
in order that he may give you according to the riches of his glory, to be strengthened with power by his Spirit in the inner man; that the Christ may dwell, through faith, in your hearts, being rooted and founded in love,
that the Christ may dwell, through faith, in your hearts, being rooted and founded in love, in order that ye may be fully able to apprehend with all the saints what is the breadth and length and depth and height;
in order that ye may be fully able to apprehend with all the saints what is the breadth and length and depth and height; and to know the love of the Christ which surpasses knowledge; that ye may be filled even to all the fulness of God. read more. But to him that is able to do far exceedingly above all which we ask or think, according to the power which works in us, to him be glory in the assembly in Christ Jesus unto all generations of the age of ages. Amen).
I, the prisoner in the Lord, exhort you therefore to walk worthy of the calling wherewith ye have been called,
There is one body and one Spirit, as ye have been also called in one hope of your calling; one Lord, one faith, one baptism; read more. one God and Father of all, who is over all, and through all, and in us all.
This I say therefore, and testify in the Lord, that ye should no longer walk as the rest of the nations walk in the vanity of their mind,
Be ye therefore imitators of God, as beloved children, and walk in love, even as the Christ loved us, and delivered himself up for us, an offering and sacrifice to God for a sweet-smelling savour. read more. But fornication and all uncleanness or unbridled lust, let it not be even named among you, as it becomes saints; and filthiness and foolish talking, or jesting, which are not convenient; but rather thanksgiving. For this ye are well informed of, knowing that no fornicator, or unclean person, or person of unbridled lust, who is an idolater, has inheritance in the kingdom of the Christ and God.
For this ye are well informed of, knowing that no fornicator, or unclean person, or person of unbridled lust, who is an idolater, has inheritance in the kingdom of the Christ and 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. Be not ye therefore fellow-partakers with them; for ye were once darkness, but now light in the Lord; walk as children of light, (for the fruit of the light is in all goodness and righteousness and truth,) proving what is agreeable to the Lord; and do not have fellowship with the unfruitful works of darkness, but rather also reprove them, for the things that are done by them in secret it is shameful even to say. But all things having their true character exposed by the light are made manifest; for that which makes everything manifest is light.
For this reason take to you the panoply of God, that ye may be able to withstand in the evil day, and, having accomplished all things, to stand.
But in order that ye also may know what concerns me, how I am getting on, Tychicus, the beloved brother and faithful minister in the Lord, shall make all things known to you; whom I have sent to you for this very thing, that ye may know of our affairs and that he may 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