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, Medes, Elamites, the inhabitants of Mesopotamia, Judea, Cappadocia, Pontus,
being arriv'd at Ephesus, he left them there, and went himself to the synagogue, where he disputed with the Jews, who desired him to stay longer with them, but he would not consent to it: for, read more. said he, in taking his leave, I must necessarily keep the approaching feast at Jerusalem: after which I will return to you if God permit.
In the mean time a Jew, nam'd Apollos, born at Alexandria, a man of letters, and vers'd in the scriptures, arriv'd at Ephesus. he had been instructed in the doctrine of the gospel, and being full of zeal, he harangued with great assiduity about what related to Jesus, though he had been only instituted in the baptism of John. read more. having talk'd with great freedom in the synagogue, Aquila and Priscilla, who had heard him, invited him home, and gave him a more distinct view of the gospel.
At length Paul went to the synagogue, where he spoke with great freedom, and for three months he conferr'd with them to persuade them of the truth of the evangelical kingdom. but some of them being such obdurate infidels as to inveigh against the institution before the populace, he retired, and taking the disciples with him, he instructed them daily in the school of one Tyrannus. read more. this he continued for two years; so that the Jews and proselytes of that part of Asia heard the doctrine of the Lord Jesus.
this he continued for two years; so that the Jews and proselytes of that part of Asia heard the doctrine of the Lord Jesus.
and when they were arriv'd he told them, you know how I have always behav'd towards you from the first day of my arrival in Asia: how I have serv'd the Lord with all resignation, with tears, and trials occasion'd by the insidious practices of the Jews: read more. that I have conceal'd nothing that might be useful to you, but have inform'd you of it, and instructed you therein, both in publick and in private: remonstrating both to Jews and Gentiles the advantages of a sincere repentance, and of believing in our Lord Jesus Christ. but now I am fix'd in my resolution to go to Jerusalem, without any apprehension of what may befal me there:
in our Lord Jesus Christ. but now I am fix'd in my resolution to go to Jerusalem, without any apprehension of what may befal me there: save what the holy spirit in every city declares, "that bonds and afflictions wait for me."
save what the holy spirit in every city declares, "that bonds and afflictions wait for me." things that little affect me, nor is life so much my concern, as to finish my course, and the charge I receiv'd from the Lord Jesus, to attest the declaration of the divine favour.
things that little affect me, nor is life so much my concern, as to finish my course, and the charge I receiv'd from the Lord Jesus, to attest the declaration of the divine favour. and now I am persuaded you will none of you see my face any more: whilst I have been among you, I have proclaim'd the kingdom of the Messias: read more. I therefore declare to you at this present time, that I am not responsible for the ruin of any: for I have acquainted you with the whole dispensation of God without reserve.
for I have acquainted you with the whole dispensation of God without reserve. be therefore upon your guard to secure your selves, and the whole flock over which the holy spirit has made you overseers, to feed the church of God, which he has purchased with his own blood.
be therefore upon your guard to secure your selves, and the whole flock over which the holy spirit has made you overseers, to feed the church of God, which he has purchased with his own blood. for I know when I am gone, you will be oppress'd by wolves, that will not spare the flock. read more. nay, among your own body some will start up to vent their intricate conceits, and draw a number of followers. be then upon the watch, and remember, that for three years I have not ceased by night, or by day to warn every soul of you, even with tears.
be then upon the watch, and remember, that for three years I have not ceased by night, or by day to warn every soul of you, even with tears. and now, my brethren, I recommend you to God, and to his gracious dispensation, which is able to improve you, and secure to you the inheritance with those who are sanctify'd.
and now, my brethren, I recommend you to God, and to his gracious dispensation, which is able to improve you, and secure to you the inheritance with those who are sanctify'd.
and now, my brethren, I recommend you to God, and to his gracious dispensation, which is able to improve you, and secure to you the inheritance with those who are sanctify'd. I have not desir'd to get from any one either silver, or gold, or apparel. read more. you yourselves can witness, that what was necessary for myself and those who were with me, these very hands have supply'd.
you yourselves can witness, that what was necessary for myself and those who were with me, these very hands have supply'd. my constant example has shown you that the disabled should be assisted by your labours, remembring the words of the Lord Jesus, who said, "it is a greater happiness to give than to receive."
Having therefore set him a day, they came in great numbers to his lodgings; where he explain'd and confirm'd the reality of the gospel-dispensation, from morning to night, enforcing what the writings of Moses and the prophets had affirm'd concerning Jesus. some believed what he had said, but others did not believe: read more. so not being able to agree, they retir'd, upon Paul's having told them, that the holy spirit had very justly said to our fathers by the prophet Esaias, "go to this people and say, hearing you shall hear, and shall not understand; and seeing ye shall see, and not perceive. for the heart of this people is become gross, their ears are dull of hearing, and their eyes have they closed; 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." take notice therefore, that the offers of divine salvation are sent to the Gentiles, and they will receive them. [ having said this, the Jews went out, warmly debating it among themselves.] After this, Paul staid two whole years in a house he had hired, and gave access to all that visited him, preaching the kingdom of God, and instructing them in all things relating to the Lord Jesus Christ, with the utmost freedom, without being molested.
Paul an apostle of Jesus Christ, by the divine appointment to the converts which are at Ephesus, who stand firm in the faith of Christ Jesus:
Paul an apostle of Jesus Christ, by the divine appointment to the converts which are at Ephesus, who stand firm in the faith of Christ Jesus:
Blessed be the God and father of our Lord Jesus Christ, who hath blessed us with all the spiritual blessings in Christ's kingdom.
to display the glory of his grace, which has render'd us acceptable by his beloved son: who has by his blood obtained for us the redemption, even the forgiveness of our sins, according to the riches of his grace,
It is by him, that we have a share in the inheritance, which was before allotted to us, in consequence of his design, who executes the whole plan, as he himself had contriv'd it:
It is by him, that we have a share in the inheritance, which was before allotted to us, in consequence of his design, who executes the whole plan, as he himself had contriv'd it:
and this is the pledge of our inheritance, being given for the deliverance of his peculiar people, to the display of his glory.
and this is the pledge of our inheritance, being given for the deliverance of his peculiar people, to the display of his glory.
an enlightned understanding, that ye may see what great expectations he has called you to, and what abundant glory it is to the saints to be the lot of his inheritance.
did raise us all, who were in that deadly state of sin, to life by Christ, for by grace ye are saved:
that in the ages to come, he might shew the immense riches of his gracious kindness towards us, through Christ Jesus.
for he is our peace-maker, who hath united both Jew and Gentile, and hath by his flesh broken down the middle wall of partition (which kept us at variance) by abolishing the dogmatical injunctions of the law, that having made the peace, he might incorporate the two into one new body under himself; read more. that he might reconcile both in one body unto God by the cross, wherefore he destroyed the enmity that was between them: and being come, he preached the glad tidings of peace to YOU who were afar off, and to US that were nigh. for thro' him both of us have access by the same spirit to the father. Therefore now, you are no more strangers and foreigners, but fellow-citizens with the saints, and domesticks of God's family, being built upon the foundation laid by the apostles and prophets, whereof Jesus Christ himself is the main stone of the angle:
being built upon the foundation laid by the apostles and prophets, whereof Jesus Christ himself is the main stone of the angle: on which the whole structure rises with symmetry into a temple, consecrated by the Lord: read more. who by his spirit has likewise made you a part of this divine mansion.
This it is that makes me Paul a prisoner for Jesus Christ upon your account, O Gentiles;
This it is that makes me Paul a prisoner for Jesus Christ upon your account, O Gentiles;
for this cause I bow my knees unto the father of our Lord Jesus Christ,
for this cause I bow my knees unto the father of our Lord Jesus Christ, from whom the whole family in heaven and earth are denominated his children:
from whom the whole family in heaven and earth are denominated his children: that by his immense power he would strengthen the faculties of your minds by his spirit:
that by his immense power he would strengthen the faculties of your minds by his spirit:
that by his immense power he would strengthen the faculties of your minds by his spirit: so that your souls may be possess'd with faith in Christ.
so that your souls may be possess'd with faith in Christ. Be ye rooted and grounded in social virtue, that you may be able to comprehend with all saints, what is the breadth, and length, and depth, and height of this mystery:
Be ye rooted and grounded in social virtue, that you may be able to comprehend with all saints, what is the breadth, and length, and depth, and height of this mystery: and be sensible of his exceeding love, in giving you the knowledge of Christ, that you may be filled with all the supplies of divine bounty. read more. Now unto him that is able to do infinitely above what we ask or comprehend, by his power operating in us, unto him be glory in the church, even by Christ Jesus, thro' all the successions of future ages. amen.
I therefore the prisoner for the Lord, beseech you to live suitably to the offers that have been made to you:
Being one body, acted by one spirit, since you all have but one expectation in view; there is but one Lord, one faith, one baptism, read more. one God and father of all, who is above all, and through all, and in all.
This I say therefore, and conjure you by the Lord not to live for the future as other Gentiles do, in the vanity of their minds,
Be ye therefore imitators of God, as his dear children; live together in love, for Christ loved us, and for us gave himself an offering and a sacrifice acceptable to God. read more. But fornication, and all impurity, or inordinate desire, let it not be approved by you, as being unworthy of christians: neither ribaldry, nor buffoonry, which they call pleasantry, but is indecent: be you rather exercised in social virtue. for this you know, that no licentious or dissolute person, no lewd libertine, that is, an idolater, hath any part in the kingdom of Christ, and of God.
for this you know, that no licentious or dissolute person, no lewd libertine, that is, an idolater, hath any part in the kingdom of Christ, and of God. let no man mislead you by vain reasonings: for it is for these vices, that the wrath of God lights upon the incredulous. read more. don't you therefore be concern'd with them. you were heretofore altogether in the dark, but now being enlightned by the Lord, behave as children of light: for the natural effect of light, is universal benevolence, justice, and truth: consider what is acceptable to the Lord; and be not accomplices in the fruitless practices of vice; on the contrary, condemn them. for it is a shame even to mention what they practise in secret. but whatever is unjustifiable will be brought to light: and that will show them to be unjustifiable.
wherefore invest yourselves with the set of divine armour, that ye may be able to withstand in the difficult day, and having overcome all to maintain your ground.
As to the state of my affairs, and health, Tychicus our dear brother, and faithful minister in the Lord, will very particularly acquaint you with them. I have sent him to you on purpose to acquaint you with our concerns, and to 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