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, and Elamites and the inhabiters of Mesopotamia, of Jewry and of Cappadocia, of Pontus and of Asia;
And he came to Ephesus, and left them there: but he himself entered into the Synagogue, and reasoned with the Jews. When they desired him to tarry longer time with them, he consented not, read more. but bade them fare well saying, "I must needs, at this feast that cometh, be in Jerusalem: but I will return again unto you if God will."
And a certain Jew named Apollos, born at Alexandria came to Ephesus: an eloquent man, and mighty in the scriptures. The same was informed in the way of the Lord, and he spake fervently in the spirit, and taught diligently the things of the Lord, and knew but the baptism of John only. read more. And the same began to speak boldly in the Synagogue. And when Priscilla and Aquila had heard him: they took him unto them; And expounded unto him the way of God more perfectly.
And he went into the synagogue, and behaved himself boldly for the space of three months: disputing, and giving them exhortations of the kingdom of God. When divers waxed hard hearted, and believed not, but spake evil of the way of the Lord, and that before the multitude: he departed from them; And separated the disciples away; And disputed daily in the school of one called Tyrannus. read more. And this continued by the space of two years: So that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.
And this continued by the space of two years: So that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.
And when they were come to him, he said unto them, "Ye know from the first day that I came unto Asia, after what manner I have been with you at all seasons, serving the Lord with all humbleness of mind, and with many tears, and temptations, which happened unto me by the layings wait of the Jews, read more. and how I kept back nothing that was profitable: but that I have showed you, and taught you openly and at home in your houses, witnessing both to the Jews, and also to the Greeks, the repentance toward God, and faith toward our Lord Jesus. And now, behold, I go bound in the spirit unto Jerusalem, and know not what shall come on me there,
And now, behold, I go bound in the spirit unto Jerusalem, and know not what shall come on me there, but that the holy ghost witnesseth in every city, saying that bonds and trouble abide me.
but that the holy ghost witnesseth in every city, saying that bonds and trouble abide me. But none of those things move me. Neither is my life dear unto myself; that I might fulfill my course with joy, and the ministration which I have received of the Lord Jesus to testify the gospel of the grace of God.
But none of those things move me. Neither is my life dear unto myself; that I might fulfill my course with joy, and the ministration which I have received of the Lord Jesus to testify the gospel of the grace of God. And now behold, I am sure that henceforth ye all, through whom I have gone preaching the kingdom of God, shall see my face no more. read more. Wherefore I take you to record this same day, that I am pure from the blood of all men. For I have kept nothing back: but have showed you all the counsel of God.
For I have kept nothing back: but have showed you all the counsel of God. Take heed therefore unto yourselves, and to all the flock, whereof the holy ghost hath made you overseers: to rule the congregation of God, which he hath purchased with his blood.
Take heed therefore unto yourselves, and to all the flock, whereof the holy ghost hath made you overseers: to rule the congregation of God, which he hath purchased with his blood. For I am sure of this: that after my departing shall grievous wolves enter in among you, which will not spare the flock. read more. Moreover, of your own selves shall men arise speaking perverse things, to draw disciples after them. Therefore awake and remember, that by the space of three years I ceased not to warn every one of you, both night and day with tears.
Therefore awake and remember, that by the space of three years I ceased not to warn every one of you, both night and day with tears. And now dear brethren I commend you to God and to the word of his grace, which is able to build further, and to give you an inheritance among all them which are sanctified.
And now dear brethren I commend you to God and to the word of his grace, which is able to build further, and to give you an inheritance among all them which are sanctified.
And now dear brethren I commend you to God and to the word of his grace, which is able to build further, and to give you an inheritance among all them which are sanctified. I have desired no man's silver, gold, or vesture. read more. Ye know well that these hands have ministered unto my necessities, and to them that were with me.
Ye know well that these hands have ministered unto my necessities, and to them that were with me. I have showed you all things, how that so laboring ye ought to receive the weak, and to remember the words of the Lord Jesus, how that he said, 'It is more blessed to give, than to receive.'"
And when they had appointed him a day, there came many unto him into his lodging: to whom he expounded and testified the kingdom of God; and preached unto them of Jesus: both out of the law of Moses, and also out of the prophets, even from morning to night. And some believed the things which were spoken, and some believed not. read more. When they agreed not among themselves, they departed, after that Paul had spoken one word, "Well spake the holy ghost by Isaiah the prophet unto our fathers, saying, 'Go unto this people and say: with your ears shall ye hear, and shall not understand: and with your eyes shall ye see and shall not perceive. For the heart of this people is waxed gross, and their ears were thick of hearing, and their eyes have they closed, lest they should see with their eyes, and hear with their ears, and understand with their hearts, and should be converted, and I should heal them.' Be it known therefore unto you, that this salvation of God is sent to the gentiles, and they shall hear it." And when he had said that, the Jews departed from him, and had great disputations among themselves. And Paul dwelt full two years in his lodging. And received all that came to him, preaching the kingdom of God, and teaching those things which concerned the Lord Jesus with all confidence, unforbidden.
Paul, an apostle of Jesus Christ, by the will of God. To the saints which are at Ephesus, and to them which believe on Jesus Christ.
Paul, an apostle of Jesus Christ, by the will of God. To the saints which are at Ephesus, and to them which believe on Jesus Christ.
Blessed be God the father of our Lord Jesus Christ, which hath blessed us with all manner of spiritual blessings in heavenly things by Christ,
to the praise of the glory of his grace, wherewith he hath made us accepted in the beloved. By whom we have redemption through his blood, that is to say, even the forgiveness of sins, according to the riches of his grace,
in whom we are made heirs, and were thereto predestinate according to the purpose of him which worketh all things after the purpose of his own will:
in whom we are made heirs, and were thereto predestinate according to the purpose of him which worketh all things after the purpose of his own will:
which is the earnest of our inheritance, to redeem the possession purchased, and that unto the laud of his glory.
which is the earnest of our inheritance, to redeem the possession purchased, and that unto the laud of his glory.
and lighten the eyes of your minds, that ye might know what thing that hope is, whereunto he hath called you, and what the riches of his glorious inheritance is upon the saints,
even when we were dead by sin, hath quickened us together in Christ - for by grace are ye saved -
For to show, in times to come, the exceeding riches of his grace, in kindness to us ward, in Christ Jesus.
For he is our peace, which hath made of both one, and hath broken down the wall in the midst, that was a stop between us, and hath also put away, through his flesh, the cause of hatred - that is to say, the law of commandments contained in the law written - for to make of twain one new man in himself, so making peace. read more. And to reconcile both unto God in one body through his cross, and slew hatred thereby: and came, and preached peace to you which were afar off, and to them that were nigh. For through him we both have an open way in, in one spirit unto the father. Now, therefore, ye are no more strangers and foreigners: but citizens with the saints, and of the household of God, and are built upon the foundation of the apostles and prophets - Jesus Christ being the head cornerstone -
and are built upon the foundation of the apostles and prophets - Jesus Christ being the head cornerstone - in whom every building coupled together, groweth unto a holy temple in the Lord, read more. in whom ye also are built together, and made a habitation for God in the spirit.
For this cause, I Paul the servant of Jesus Christ am in bonds for your sakes, which are heathen -
For this cause, I Paul the servant of Jesus Christ am in bonds for your sakes, which are heathen -
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, which is father over all that is called father in heaven and in earth, that he would grant you, according to the riches of his glory,
which is father over all that is called father in heaven and in earth, that he would grant you, according to the riches of his glory, that ye may be strengthened with might by his spirit in the inner man,
that ye may be strengthened with might by his spirit in the inner man,
that ye may be strengthened with might by his spirit in the inner man, that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love,
that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, might be able to comprehend with all saints, what is that breadth and length, depth and height:
might be able to comprehend with all saints, what is that breadth and length, depth and height: and to know what is the love of Christ, which love passeth knowledge: that ye might be fulfilled with all manner of fullness which cometh of God. read more. Unto him that is able to do exceeding abundantly, above all that we ask or think, according to the power that worketh in us, be praise in the congregation by Jesus Christ, throughout all generations from time to time. Amen.
I therefore which am in bonds for the Lord's sake, exhort you, that ye walk worthy of the vocation wherewith ye are called,
being one body, and one spirit, even as ye are called in one hope of your calling. Let there be but one Lord, one faith, one baptism: read more. one God and father of all, which is above all, through all, and in you all.
This I say, therefore, and testify in the Lord, that ye henceforth walk not as other gentiles walk; in vanity of their mind,
Be ye followers of God as dear children, and walk in love even as Christ loved us, and gave himself for us, an offering and a sacrifice of a sweet savour to God. read more. So that fornication, and all uncleanness or covetousness, be not once named among you, as it becometh saints: neither filthiness, neither foolish talking, neither jestings, which are not comely: but rather giving of thanks. For this ye know, that no whoremonger, either unclean person, or covetous person, which is the worshipper of images, hath any inheritance in the kingdom of Christ, and of God.
For this ye know, that no whoremonger, either unclean person, or covetous person, which is the worshipper of images, hath any inheritance in the kingdom of Christ, and of God. Let no man deceive you with vain words. For through such things cometh the wrath of God upon the children of unbelief. read more. Be not, therefore, companions with them. Ye were once darkness, but are now light in the Lord. Walk as children of light. For the fruit of the spirit is, in all goodness, righteousness, and truth. Accept that which is pleasing to the Lord, and have no fellowship with the unfruitful works of darkness: but rather rebuke them. For it is shame even to name those things which are done of them in secret: but all things, when they are rebuked of the light, are manifest. For whatsoever is manifest, that same is light.
For this cause, take unto you the armour of God, that ye may be able to resist in the evil day, and to stand perfect in all things.
But that ye may also know that condition I am in, and what I do, Tychicus my dear brother and faithful minister in the Lord, shall show you of all things, whom I sent unto you for the same purpose: that ye might know what case I stand in, and that he might comfort your hearts.
The grace of our Lord Jesus Christ be with you all. Amen. {Sent from Rome by Epaphroditus.}
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