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.
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Parthians, and Medes, and Elamites, and dwellers in Mesopotamia, and Judea,
And he came to Ephesus, and left him there; but he himself going into the synagogue, reasoned with the Jews. But though they intreated him to tarry longer with them, he consented not: read more. But took his leave of them, saying, I must by all means keep the approaching feast at Jerusalem, but I will return to you again, if God will.
Now a certain Jew, Apollos by name, born at Alexandria, an eloquent man, mighty in the scriptures, came to Ephesus. This man had been instructed in the way of the Lord, and being fervent in spirit, he spake and taught diligently the things of Jesus, knowing only the baptism of John. read more. And he spake boldly in the synagogue. And Aquila and Priscilla hearing him, took him to their house, and explained to him the way of God more perfectly.
he spake boldly, for three months discoursing and evincing the things concerning the kingdom of God. But when some were hardened, and would not believe, but spake reproachfully of the way before the multitude, he departed from them, and separated the disciples, discoursing daily in the school of one Tyrannus. read more. And this was done for the space of two years, so that all the inhabitants of Asia, both Jews and Greeks, heard the word of the Lord.
And this was done for the space of two years, so that all the inhabitants of Asia, both Jews and Greeks, heard the word of the Lord.
And when they were come to him, he said to them, Ye know in what manner I have conversed among you, all the time from the first day I came into Asia, Serving the Lord with all humility, and with tears, and trials which befell me through the ambushes of the Jews: read more. And that I have with-held nothing which was profitable, but have preached to you, and taught you, publickly and from house to house: Testifying both to Jews and Greeks repentance towards God and faith in our Lord Jesus Christ. And now behold, being bound by the Spirit, I go to Jerusalem, not knowing the things that shall befall me there:
And now behold, being bound by the Spirit, I go to Jerusalem, not knowing the things that shall befall me there: Save that the Holy Ghost testifieth to me in every city, saying that bonds and afflictions await me.
Save that the Holy Ghost testifieth to me in every city, saying that bonds and afflictions await me. But none of these things move me; nor do I count my life precious to myself, so I may finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God.
But none of these things move me; nor do I count my life precious to myself, so I may finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God. And now I know that ye all among whom I have conversed, proclaiming the kingdom of God, shall see my face no more. read more. Wherefore I take you to record this day, that I am pure from the blood of all men: For I have not shunned to declare unto you all the counsel of God.
For I have not shunned to declare unto you all the counsel of God. Take heed therefore to yourselves and to the whole flock, over which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.
Take heed therefore to yourselves and to the whole flock, over which the Holy Ghost hath made you overseers, to feed the church of God, which he hath 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. Yea, from among yourselves men will arise, speaking perverse things, to draw away disciples after them. Therefore watch, remembering that for three years, I ceased not to warn every one, night and day, with tears.
Therefore watch, remembering that for three years, I ceased not to warn every one, night and day, with tears. And now, brethren, 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 them that are sanctified.
And now, brethren, 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 them that are sanctified.
And now, brethren, 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 them that are sanctified. I have coveted no man's silver, or gold, or apparel. read more. Yea, you yourselves know, that these hands have ministred to my necessities, and to them that were with me.
Yea, you yourselves know, that these hands have ministred to my necessities, and to them that were with me. I have shewed you all things, that thus labouring ye ought to help the infirm, and to remember the word of the Lord Jesus, which he himself said, It is happier to give than to receive.
And having appointed him a day, many came to him at his lodging, to whom he expounded the kingdom of God, testifying and persuading them concerning Jesus, both from the law of Moses and the prophets, from morning till evening. And some believed the things that were spoken, and some believed not. read more. And not agreeing with each other, they brake up the assembly, after Paul had spoken one word, Well spake the Holy Ghost by the prophet Isaiah to your fathers, Saying, Go to this people and say, Hearing ye shall hear, and shall not understand, and seeing ye shall see, and shall not perceive. For the heart of this people is waxed gross, and with their ears they hear heavily, 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 the salvation of God is sent to the Gentiles, and they will hear. And when he had said these things, the Jews departed, having great debating with each other. And Paul continued two whole years in his own hired house, and received all that came to him, Preaching the kingdom of God, and teaching the things that relate to the Lord Jesus Christ, with all freedom of speech, no man forbidding him.
Paul an apostle of Jesus Christ by the will of God, to the saints who are at Ephesus,
Paul an apostle of Jesus Christ by the will of God, to the saints who are at Ephesus,
Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places through Christ,
To the praise of the glory of his grace, by which he hath freely accepted us through the beloved, By whom we have redemption through his blood, the forgiveness of our sins,
In him through whom we also have obtained an inheritance, being predestinated according to the purpose of him that worketh all things after the counsel of his own will,
In him through whom we also have obtained an inheritance, being predestinated according to the purpose of him that worketh all things after the counsel of his own will,
Who is an earnest of our inheritance, till the redemption of the purchased possession, to the praise of his glory.
Who is an earnest of our inheritance, till the redemption of the purchased possession, to the praise of his glory.
The eyes of your understanding being inlightened, that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,
through his great love wherewith he loved us, Hath quickened us together with Christ, even when we were dead in trespasses, (by grace ye are saved) And hath raised us up together,
That he might shew in the ages to come the exceeding riches of his grace, in his kindness toward us through Christ Jesus.
For he is our peace, he who hath made both one, having broken down the middle wall of partition, Having abolished by his flesh the enmity, the law of commandments, through his decrees, that he might make the two one new man in himself, so making peace: read more. And might reconcile both in one body to God through the cross, having slain the enmity thereby. And he came and preached peace to you that were afar off, and to them that were nigh. For through him we both have access by one Spirit to the Father. Therefore ye are no longer strangers, and foreigners, but fellow-citizens with the saints and of the houshold of God, Built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone, On whom all the building fitly framed together,
Built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone, On whom all the building fitly framed together, groweth into an holy temple in the Lord: read more. On whom ye also are built together, for an habitation of God through the Spirit.
For this cause I Paul, a prisoner of Jesus Christ for you Gentiles, (Seeing ye have heard of the dispensation of the grace of God,
For this cause I Paul, a prisoner of Jesus Christ for you Gentiles, (Seeing ye have heard of the dispensation of the grace of God,
For this cause I bow my knees to the Father of our Lord Jesus Christ,
For this cause I bow my knees to the Father of our Lord Jesus Christ, (Of whom the whole
(Of whom the whole family in heaven and earth is named) That he would give 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 heart by faith:
family in heaven and earth is named) That he would give 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 heart by faith:
family in heaven and earth is named) That he would give 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 heart by faith: That being rooted and grounded in love,
That being rooted and grounded in love, ye may be able to comprehend with all saints, what is the breadth, and length, and depth, and height, And to know the love of Christ which passeth knowledge,
ye may be able to comprehend with all 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 with all the fulness of God. read more. Now to 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 glory in the church by Christ Jesus, throughout all ages, world without end. Amen.
I therefore the prisoner of the Lord beseech you, to walk worthy of the calling wherewith ye are called,
There is one body and one Spirit, as ye are also called in one hope of your calling; 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 therefore I say and testify in the Lord, that ye no longer walk as the rest of the Gentiles, in the vanity of your mind:
Be ye therefore followers of God, as beloved children: And walk in love, as Christ also hath loved us, and given himself for us, an offering and a sacrifice to God of a sweet-smelling savour. read more. But let not fornication, or any uncleanness, or covetousness be even named among you, as becometh saints: Neither obscenity, nor foolish talking, or jesting, which are not convenient, but rather thanksgiving. For this ye know, that no whoremonger, or unclean person, or covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God.
For this ye know, that no whoremonger, or unclean person, or covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of 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 ye not therefore partakers with them. For ye were once darkness, but now ye are light in the Lord: walk as children of light; (The fruit of the light is in all goodness, and righteousness, and truth:) Searching what is acceptable to the Lord. And have no fellowship with the unfruitful works of darkness, but rather reprove them. For it is a shame even to speak the things which are done by them in secret. But all things which are reproved are made manifest by the light; for whatsoever doth make manifest is light.
Wherefore take to you the whole armour 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 my affairs, how I do, Tychicus, a beloved brother and faithful minister in the Lord, will make known to you all things. Whom I have sent to you for this very thing, that ye might know our affairs, and that he might comfort your hearts.
The Grace of our Lord Jesus Christ be with you all.
And when this epistle hath been read among you, cause that it be read also in the church of the Laodiceans, and that ye likewise read the epistle from Laodicea.
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
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And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by himself, with the soldier that kept him.