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, Judaea and Cappadocia, Pontus and Asia,
And they came to Ephesus, and he left them there; but he himself entered the synagogue, and reasoned with the Jews. And when they asked him to stay longer, he consented not; read more. but having taken leave of them, saying, I will return to you, if God will, he set sail from Ephesus.
And a certain Jew, named Apollos, a native of Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus. This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught correctly the things concerning Jesus, knowing only the baptism of John. read more. And he began to speak boldly in the synagogue. But Aquila and Priscilla having heard him, took him to them, and set forth to him the way [of the Lord] more fully.
And he went into the synagogue, and spoke boldly for three months, discoursing and persuading concerning the kingdom of God. But when some were hardened, and believed not, but spoke evil of the way [of the Lord] before the multitude, he departed from them, and separated the disciples, discoursing daily in the school of Tyrannus. read more. And this continued for two years, so that all who dwelt in Asia heard the word of the Lord, both Jews and Greeks.
And this continued for two years, so that all who dwelt in Asia heard the word of the Lord, both Jews and Greeks.
And when they had come to him, he said to them: Ye yourselves know, from the first day that I came into Asia, after what manner I have been with you the whole time, serving the Lord with all humility, and with tears, and trials which befell me by the plots of the Jews; read more. how I kept back nothing that was profitable, but have made it known to you, and have taught you publicly, and from house to house; testifying to both Jews and Greeks repentance toward God, and faith in our Lord Jesus. And now behold, I go, bound in my spirit, to Jerusalem, not knowing the things that will befall me there;
And now behold, I go, bound in my spirit, to Jerusalem, not knowing the things that will befall me there; save that the Holy Spirit witnesseth to me in every city, saying that bonds and afflictions await me.
save that the Holy Spirit witnesseth to me in every city, saying that bonds and afflictions await me. But I count life of no value to me, so that I may finish my course, and the ministry which I received from the Lord Jesus, to testify the glad tidings of the grace of God.
But I count life of no value to me, so that I may finish my course, and the ministry which I received from the Lord Jesus, to testify the glad tidings of the grace of God. And now, behold, I know that ye all, among whom I went about preaching the kingdom, will see my face no more. read more. Wherefore I testify to you this day, that I am pure 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. Take heed therefore to yourselves, and to all the flock over which the Holy Spirit made you overseers, to feed the church of the Lord, which he purchased with his own blood.
Take heed therefore to yourselves, and to all the flock over which the Holy Spirit made you overseers, to feed the church of the Lord, which he purchased with 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 among yourselves will men arise speaking perverse things, to draw away the disciples after them. Therefore be watchful, and remember that for the space of three years, night and day, I ceased not to warn every one with tears.
Therefore be watchful, and remember that for the space of three years, night and day, I ceased not to warn every one with tears. And now I commend you to God, and to the word of his grace, who is able to build you up, and to give you an inheritance among all the sanctified.
And now I commend you to God, and to the word of his grace, who is able to build you up, and to give you an inheritance among all the sanctified.
And now I commend you to God, and to the word of his grace, who is able to build you up, and to give you an inheritance among all the sanctified. I have coveted no mans silver, or gold, or apparel. read more. Ye yourselves know, that these hands ministered to my necessities, and to those that were with me.
Ye yourselves know, that these hands ministered to my necessities, and to those that were with me. In all ways I showed you that so laboring ye ought to support 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 when they had appointed him a day, many came to him at his lodging; to whom he expounded, and earnestly testified, the kingdom of God, endeavoring to persuade them concerning Jesus both from the Law of Moses, and from the Prophets, from morning till evening. And some believed the things spoken, and some believed not. read more. So, disagreeing with one another, they took their departure, after Paul had spoken one word: Well did the Holy Spirit speak through Isaiah the prophet to your fathers, saying, "Go to this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see and not perceive. For the heart of this people hath become gross, and their ears are dull of hearing, and their eyes they have closed; lest they should see with their eyes and hear with their ears, and understand with their heart and turn from their ways, and I should heal them." Be it therefore known to you, that to the gentiles this salvation of God hath been sent; they, moreover, will hear. (...) And he abode two whole years in his own hired house and gladly received all that came in to him, proclaiming the kingdom of God, and teaching the things concerning the Lord Jesus Christ, with all confidence, without hindrance from any one.
Paul, an apostle of Christ Jesus by the will of God, to the saints who are [in Ephesus], and believers in Christ Jesus:
Paul, an apostle of Christ Jesus by the will of God, to the saints who are [in Ephesus], and believers in Christ Jesus:
Blessed be God, the Father of our Lord Jesus Christ, who blessed us with every spiritual blessing in the heavenly regions in Christ;
to the praise of the glory of his grace, which he freely bestowed on us in the Beloved; in whom we have the redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,
in whom we also obtained the inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will,
in whom we also obtained the inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will,
which is a pledge of our inheritance until the redemption of the purchased possession, to the praise of his glory.
which is a pledge of our inheritance until the redemption of the purchased possession, to the praise of his glory.
the eyes of your mind being enlightened, that ye may know what is the hope belonging to his call of you, and what the riches of the glory of the inheritance which he hath given among the saints,
even when dead through our trespasses, life with Christ,by grace have ye been saved,
that he might show in the ages to come the exceeding riches of his grace in kindness toward us in Christ Jesus.
For it is he who is our peace, who made both one, and broke down the middle wall of partition between us, that is, the enmity; having abolished in his flesh the law of commandments contained in ordinances; that he might create of the two one new man in himself, thus making peace, read more. and might reconcile both to God in one body by the cross, having slain on it the enmity. And he came and brought the glad tidings of peace to you who were afar off, and of peace to those that were near; for through him we both have our access in one Spirit to the Father. So then ye are no longer strangers and foreigners, but are fellowcitizens with the saints, and members of the household of God, and are built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone;
and are built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; in whom all the building, fitly framed together, is growing into a holy temple in the Lord; read more. in whom ye also are built together into a dwellingplace of God in the Spirit.
For this cause [I bend my knees], I Paul, the prisoner of Christ Jesus for you gentiles;
For this cause [I bend my knees], I Paul, the prisoner of Christ Jesus for you gentiles;
For this cause I bend my knees to the Father,
For this cause I bend my knees to the Father, from whom every family in heaven and on earth receiveth its name,
from whom every family in heaven and on earth receiveth its name, that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;
that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;
that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith, ye having been rooted and grounded in love,
that Christ may dwell in your hearts by faith, ye having been rooted and grounded in love, that ye may be able to comprehend, with all the saints, what is the breadth, and length, and depth, and height,
that ye may be able to comprehend, with all the saints, what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge, that ye may be filled unto all the fullness of God. read more. Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, to him be the glory in the church in Christ Jesus throughout all generations, for ever and ever. Amen.
I exhort you, therefore, I the prisoner in the Lord, to walk worthily of the calling with which ye were called,
There is one body, and one Spirit, even as ye were 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 all.
This therefore I say, and charge you in the Lord, that ye no longer walk as the rest of the gentiles walk in the vanity of their mind,
Be therefore imitators of God, as beloved children; and walk in love, as Christ also loved you, and gave himself for you an offering and a sacrifice to God, of a sweet odor. read more. But fornication, and all uncleanness, or covetousness, let it not even be named among you, as becometh saints, neither obscenity, nor foolish talking, nor indecent jesting, which are not becoming; but rather giving of thanks. For of this ye are sure, since ye know that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath an inheritance in the kingdom of Christ and God.
For of this ye are sure, since ye know that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath an inheritance in the kingdom of Christ and God. Let no one deceive you with vain words; for because of these things the wrath of God cometh upon the sons of disobedience. read more. Be not therefore partakers with them. For ye were once darkness, but now ye are 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 acceptable to the Lord; and have no fellowship with the unfruitful works of darkness, but rather even reprove them. For the things done in secret by them it is a shame even to speak of. But all things, when reproved, are made manifest by the light; for whatever maketh manifest is light.
Wherefore take up the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand.
But that ye also may know about me, how I am faring, Tychicus, the beloved brother and faithful servant in the Lord, will inform you of everything; whom I have sent to you for this very purpose, that ye may know about us, 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