Concise Bible Dictionary:
Paul first visited Ephesus on his way from Corinth to Syria: he did not stay then, but left Priscilla and Aquila there, who were afterward joined by Apollos (Acts 18:18-24). Paul soon returned and stayed there two years. There was thus time for the saints to be grounded in the truth. The opposition was so great in the synagogue that Paul separated the disciples, and they met daily in the school of Tyrannus. The word grew mightily and prevailed (Acts 19:1-20).
In 1 Corinthians 15:32 Paul speaks of having fought with beasts at Ephesus, doubtless alluding to the strong opposition manifested towards him there by the Jews. In Acts 20:17-35 Paul exhorts the elders of Ephesus, as overseers, to feed the church of God. He warns them that grievous wolves would enter in, and some from among themselves would speak perverse things to draw away disciples after them. As their resource he commends them to God and the word of His grace. Following this was the Epistle he wrote to them during the two years he was a prisoner at Rome.
In 1 Timothy 1:3 Paul says he had besought Timothy to abide at Ephesus, and to exhort them to teach no other doctrine, and not to give heed to fables and endless genealogies. In 2 Timothy 1:15 there is the sad intelligence that “all they which are in Asia” (which must have included Ephesus) had “turned away from” Paul, doubtless signifying that they had given up the truth as taught by Paul, and settled down with a lower standard. In 2 Timothy 4:12 Tychicus had been sent to Ephesus. The great care and watchfulness with which Paul labored for their welfare is very manifest. In Revelation 2:1-7 we have the address to this church, in which much is said in their favor, though the solemn charge had also to be made that they had left their first love, and the warning is given that if they did not repent their candlestick would be removed.
The Epistle to the Ephesians is remarkable in setting forth the counsels of God with regard to His people as connected with Christ. It is from this standpoint that they are viewed, rather than that of their need as sinners, and how it has been met. This latter is developed in the Epistle to the Romans. The state of the Ephesian believers enabled them to receive a communication of such a nature as this Epistle, in which glorious unfoldings of the mind of God about His own are given in the greatest fullness.
The key note is struck in Ephesians 1:3, where God is blessed as “the God and Father of our Lord Jesus Christ”—the God, when our Lord Jesus Christ is looked at as man; the Father, when He is viewed as Son of God. Christians are brought in Christ into these very relationships, as stated by the Lord Himself when risen from the dead, “Go to My brethren, and say unto them, I ascend unto My Father, and your Father; and to My God, and your God.” It will be seen that the prayer at the close of Ephesians 1 is founded on the title “the God of our Lord Jesus Christ,” while that in Ephesians 3 is on the title “Father.” The God and Father of our Lord Jesus Christ has blessed believers with every spiritual blessing in the heavenlies in Christ. He has marked them out for adoption to Himself, that is, their being brought into the full position of sons in Christ Jesus, according to the good pleasure of His will. Brought into favor in the Beloved, they have in Him redemption, the forgiveness of sins. The mystery of God’s will is set forth—to head up all things, whether heavenly or earthly, in the Christ for the administration of the fullness of times. Jews and Gentiles are the subjects of salvation according to the purpose of God, believers from among both being sealed by the Holy Spirit, who is also the earnest of their inheritance—an inheritance which will be to the praise of God’s glory when everything is headed up in Christ.
The prayer at the close of Ephesians 1 is that the saints might have the spirit of wisdom and revelation in the full knowledge of the God of the Lord Jesus Christ: that they might know the hope of His calling, His inheritance in the saints, and the greatness of the power towards them which He wrought in raising Christ (a Man) from the dead, and setting Him at His right hand in the heavenly places (Compare Psalm 8). He being head over all things to the body, which is the fullness of Him who fills all in all.
Ephesians 2. This same power had wrought toward the saints (as shown by the subject being continued without a break from Ephesians 1 to Ephesians 2), in that having been dead in sins they had been quickened with Christ; had been raised up together (Jew and Gentile), and made to sit down together in the heavenlies in Christ Jesus. There is a new creation in Christ by God as regards His people. The apostle would have the Gentile Christians contrast their present privileges with their former hopeless state. Jew and Gentile believers had access by one Spirit to the Father, while the latter were now fellow-citizens of the saints, and were of the household of God, being part of the holy temple He was building. They were also built together for a habitation of God in the Spirit.
Ephesians 3. This chapter, in a parenthesis, unfolds the administration of the mystery, hid in God, but now revealed by the Spirit, namely, that the Gentiles should be joint heirs and a joint body and joint partakers of His promise in Christ Jesus. A mystery is that which is understood only by the initiated. In the public dealings of God with men this mystery had no place; it is connected (though administered upon earth) with Christ while hid in the heavens, and the saints united to Him there; by its administration would be made known to principalities and powers in heavenly places the all various wisdom of God. A prayer follows that the saints might be strengthened inwardly by the Spirit; that the Christ might dwell through faith in their hearts; that they might apprehend the breadth, and length, and depth, and height, and might know the love of Christ, which passeth knowledge, so as to be filled unto all the fullness of God. Christ is here presented as the center of all the counsels of God, and His love is to be known in all its fullness by the hearts of His people.
Ephesians 4. The apostle applies what is given in the earlier part of the epistle, particularly at the close of Ephesians 2—the bringing together in one in a new and heavenly manner of those who on earthly ground had been at enmity. The saints were to endeavor to keep the unity of the Spirit in the bond of peace. Gifts are alluded to as given by the Head, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, till we all arrive at the unity of the faith, and the full knowledge of the Son of God, at the full grown man, and at the measure of the stature of the fullness of the Christ. Everything necessary for the body is derived from the Head. All is to grow up into Christ. Practical exhortations follow in Ephesians 4:17. The truth “in Jesus” is the having put off the old man and having put on the new: consequently all that characterized the old man must be put off, and what is of the new cultivated.
Ephesians 5-6. Believers are to be imitators of God as dear children. They are light in the Lord, and are to walk as children of light. They are to be filled with the Spirit. Earthly relationships are now referred to: wives, husbands, children, fathers, bondmen, masters. Each relationship is to be taken up as in the Lord. Blessed instruction as to the mystery of Christ and the church is given in connection with the word to wives and husbands.
In view of the nature of the spiritual conflict waged in heavenly places, Christians are exhorted to put on the panoply of God. Without this they cannot stand. The apostle asks the prayers of the saints that he might make known the mystery of the glad tidings with boldness; and closes this remarkable epistle with a benediction.
The “heavenlies” characterize the epistle (compare Eph. 1:3, 20; Eph. 2:6; Eph. 3:10; Eph. 6:12). In the Epistle to the Romans man is taken up as alive in his sins, and grace meets his need: in Ephesians it is God’s quickening power on behalf of those dead in sins, as displayed in raising Christ up from among the dead. In Colossians the saints are looked at as risen with Christ, but on earth with their hope in heaven: in the Ephesians the saints are seated in Christ in the heavenlies.
Bible Handbook:
Paul’s first visit to Ephesus is mentioned in Acts 18:19-21. He did not remain, being on his way to Jerusalem. He left Priscilla and Aquila there, and they were joined by Apollos, one mighty in the Scriptures, but who knew only the baptism of John, until the way of God had been expounded unto him more perfectly by Aquila and Priscilla.
Paul returned to Ephesus and abode there over two years (Acts 19:1-10). When he paid his last recorded visit to them, Acts 20:31, he names three years as the extent of his labours.
He preached in the synagogue, but on account of the opposition to the gospel he separated the disciples, and met in the school of one Tyrannus. The word of the Lord grew mightily and prevailed (Acts 19:9-20).
Thus was the work of the Lord well established at Ephesus, and we may conclude that the state of the saints was such that Paul was able, as led of God, to make known to them the truths found in this epistle.
As Ephesus is the only church of the seven addressed in the Revelation to which an epistle is also sent, it may be well to glance at the other references made to this assembly.
In 1 Corinthians 15:32 Paul speaks of having fought with beasts at Ephesus, which may refer to his sharp encounters with the Jewish opposers.
Acts 20:17, etc. where he exhorts the elders, as overseers, to feed the church of God; foretells that grievous wolves would enter in, and some among themselves would speak perverse things to draw the disciples after them. He commends them to God and the word of His grace.
The epistle to the assembly comes next, written when Paul was a prisoner at Rome (Acts 28:30) about A.D. 62.
In 1 Timothy 1:3 we find that Paul had besought Timothy to abide at Ephesus, and to exhort them to teach no other doctrine; and not to give heed to fables and endless genealogies.
In 2 Timothy 1:15 we have the sad intelligence that “all they which are in Asia,” which must have included Ephesus, were turned away from Paul. In 2 Timothy 4:12 Tychicus had been sent to Ephesus.
In Revelation 2:1-7 we have the address to this church. Much is said in their favour; but they had left their first love. This was in the eye of the Lord a serious fall, from which they are called to repent, or their candlestick would be removed.
The epistle, though addressed to Gentiles (Eph. 2:11), specially shows Jew and Gentile united in one body: doubtless there were Jews also in the assembly. The language at times changes pointedly from ‘us’ (Jews) to ‘ye’ (Gentiles).
It treats of the highest truths. It begins with God and His eternal counsels concerning Christ and the saints, and their relationship to Him as His body. It sets forth new creation: therefore justification, which meets man’s responsibility as of the old creation, is not found here. Whereas Romans takes up the sinner alive in his sins, and meets his need, Ephesians speaks of God’s quickening power on behalf of those dead in trespasses and sins, displayed in raising Christ up from among the dead. The saints are seen in Christ in the heavenlies; whereas in Colossians they are risen with Christ, but are on earth, with their hope in heaven. In that epistle also ‘Christ in us’ is more the subject, and the individual’s portion is more prominent than here in Ephesians, which sets forth fully the collective things belonging to the body, after having, in the opening, stated individual blessings (ch. 1:3-7).
Note also that this epistle does not mention the coming of the Lord, for the saints are seen as made to sit in the heavenlies in Him already. Galatians is the only other Pauline epistle that does not bring in the coming.
The “heavenlies” characterize the epistle: we are blessed with every spiritual blessing in the heavenlies in Christ (ch. 1:3), who sits at God’s right hand in the heavenlies (ch. 1:20); we are made to sit together in the heavenlies in Christ (ch. 2:6); through the church is the wisdom of God made known to the authorities in the heavenlies (ch. 3:10); and our conflict is with the spiritual powers of wickedness in the heavenlies (ch. 6:12).
Chapter 1
Verses 1-6. It is addressed to the saints at Ephesus, and to the faithful in Christ Jesus.
The Epistle begins with an ascription of praise to the God and Father of our Lord Jesus Christ, who has blessed us with all spiritual blessings in the heavenlies in Christ, according to His eternal purpose. (Election is in reference to what God is, and predestination to sonship refers to the Father’s good pleasure.)
We were chosen in Christ to be holy and without blame before Him in love (‘holy’ in character, and ‘without blame’ in conduct).
We have the adoption of sons by Jesus Christ, to the praise of the glory of His grace.
We are accepted in the Beloved.
Verses 7-12. We have redemption through His blood, that is, the forgiveness of sins, according to the riches of His grace, in which He hath abounded toward us in all wisdom and intelligence.
He has made known to us His will and purpose, for the administration of the fullness of times, namely, to gather together in one all things in Christ, things in the heavens and on the earth.
In whom we have an inheritance, being marked out for the same.
That we (Jews) who pre-trusted in Christ (before the revelation of Christ to the nation at His second coming) should be to the praise of His glory.
Verses 13-14. In whom ye (Gentiles) having heard the gospel of your salvation, ye trusted; and having believed, ye were sealed with the Holy Spirit of promise — who is the pledge of the inheritance until its possession (the earnest of the inheritance while waiting for it).
Verses 15-23. Prayer for the Ephesian saints (after giving of thanks) that the God of our Lord Jesus Christ, the Father of glory (as the source and power of all true glory) would grant them the Spirit of wisdom and revelation in the full knowledge of God, that they might know what is of God: (1) the hope of His calling (see verses 3-7); (2) the riches of the glory of His inheritance in the saints (see verses 8-14) The saints are not the inheritance; but the universe (see Eph. 1:10) when filled with glory is God’s inheritance, but He will inherit it in the saints, because united to Christ, the Heir: the saints will also enjoy the inheritance.; (3) the exceeding greatness of His power, which He wrought in Christ when He raised Him from the dead, and set Him at His own right hand in the heavenlies, having put all things under His feet, and given Him to be Head over all things to the church, which is His body, the fullness (as a body to a head) of Him that filleth all in all.
Chapter 2
All were dead in sins (verses 1-2, the Gentiles; verse 3, the Jewish believers), and were by nature the children of wrath.
Verses 4-7. God has co-quickened us (Jews and Gentiles) with the Christ, and has raised us up together, and made us sit together in the heavenlies in Christ (not with Him yet), in order that God might display, in the coming ages, His great grace toward us in Christ Jesus.
Verses 8-9. They had been saved by grace through faith; and that is the gift of God: not of works, lest man should boast.
Verses 10-13. We are God’s workmanship, created in Christ Jesus for good works (corresponding to the heavenly portion: see 2 Cor. 5:5). Gentiles were without Christ, without promise, without hope, and without God, and afar off; but now, in Christ Jesus believers are brought nigh by His blood.
Verses 14-18. He is our peace who has broken down the wall between Jew and Gentile, having annulled the enmity in His flesh, the law, to make in Himself one new man, making peace; that He might reconcile both Jew and Gentile unto God in one body by the cross. By His death the Lord brought into one company Jewish and Gentile saints (see John 10:16); but the church, His body, was not formed till the Holy Spirit came down. And He preached peace to the Gentiles who were far off, and to the Jews who were nigh: through Him both now have access by one Spirit to the Father.
Verses 19-22. Gentile believers are now fellow-citizens with the saints, and of the household of God, and are built upon the foundation of the apostles and (New Testament) prophets, Jesus Christ being the chief corner stone: in whom all the building fitted together increaseth to a holy temple in the Lord (which is going on towards its completion in the glory); in whom they also had been builded together for a habitation of God in the Spirit (the church on earth at any time since Pentecost is regarded as a complete structure, and the habitation of God by the Spirit.)
Chapter 3
Verses 1-6. Paul was a prisoner of Jesus Christ for the Gentiles. (The rest of the chapter is a parenthesis.)
Had they heard that God had committed an administration to Paul, having revealed to him the mystery of the Christ? (named briefly in the end of chapter 1.)
It was not known in other ages, but was now revealed unto the apostles and (New Testament) prophets by the Spirit, that the Gentiles should be (1) joint heirs, and (2) a joint body, and (3) joint partakers of His promise in Christ Jesus by the gospel.
Verses 7-13. Of which gospel Paul had been made a minister. To whom it was given to evangelize among the Gentiles the unsearchable riches of the Christ, and to enlighten all (Jews and Gentiles) as to the administration of the mystery, hid in God from eternity. (T. R. reads ‘fellowship,’ rather than “administration” with but little MS authority.)
In order that now to the principalities and authorities in the heavenlies might be made known through the church the manifold wisdom of God, even as He purposed in Christ Jesus our Lord. In whom we have boldness and access in confidence by the faith of Him (the faith which is of Him, in whom all the purpose is).
Verses 14-21. The second prayer for the Ephesians, to the Father of our Lord Jesus Christ, of whom every family (not ‘the whole’ family) in heaven and earth is named.
(1.) That according to the riches of His glory they might be strengthened with power by His Spirit in the inner man. (2.) That the Christ through faith might dwell in their hearts (His presence, in whom all the Father’s glory centers, be realized by faith); (3.) being rooted and founded in love, in order that they might be able to apprehend with all saints what is the breadth and length and depth and height (the whole boundless arena of God’s glory in Christ), and to know the love of Christ which surpasseth knowledge. (4.) That they might be filled to all the fullness of God. (Christ fills all in all, and the Christian is full of Him by the Holy Spirit.)
(A burst of praise is added. This prayer contemplates their state, and brings in the power of God in them; whereas the prayer in chapter 1 is more standing, and God’s power for them.)
Chapter 4
Verses 1-6. Paul the prisoner of the Lord (carried forward from ch. 3:1) beseeches them to walk worthy of their calling (set forth in the end of ch. 2) using diligence to keep the unity of the Spirit in the uniting bond of peace. One of the four ‘worthys’ as to our walk: See Phil. 1:27 — worthy of the gospel; Col. 1:10 — worthy of the Lord; 1 Thess. 2:12 — worthy of God.
One body, one Spirit, even as ye are called in one hope of your calling: one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in us all. (T.R. reads “you” instead of “us”; many Editors read simply “in all”: the reading is uncertain.) See also three unities in 1 Cor. 12:4-6, where the Spirit, Lord, and God are in the same order.
Verses 7-16. The gifts in the body. Each one is given grace according to the gift of Christ (every member having a gift: the grace is the gift: see ch. 3:8).
When Christ ascended He led captivity captive and gave gifts unto men. In 1 Corinthians. 12, 14 the gifts are of the Spirit, and are given to persons to use: here Christ is the giver, and the gifts are the persons. See also Psalm 68:18, where gifts for rebellious Israel are also named when they come into blessing. It is the same that descended to the lower parts of the earth that has ascended above all heavens, that He might fill all things. (The power which has overcome Satan is now exercised through gifts, which deliver souls from his authority, and build them up in Christ.)
He gave some apostles; some prophets; some evangelists; some pastors and teachers; for the perfecting of the saints, with a view to the work of the ministry, and the edifying of the body of Christ; till we all arrive (as a present thing) at the unity of the faith; the knowledge of the Son of God; the full-grown man; the measure of the stature of the fullness of the Christ. That we be no longer babes, nor be led away by those that deceive: but, holding the truth in love, may grow up to Him in all things, Christ the Head. From whom the whole body, fitted together, each part fulfilling its own function, increases to the building up of itself in love. Notice the order here: apostles and prophets as a foundation; then evangelists to gather in souls; and then pastors and teachers to care for them.
Verses 17-32. Practical exhortations for walk. The two elements on which Christian walk is founded are, first, the truth which is in Jesus: it is that we have put off the old man, and are being renewed in the spirit of our minds, and have put on the new man, which according to God is created in righteousness and holiness of truth (the character of God Himself). If we are righteously indignant (see Mark 3:5; 2 Cor. 7:11) let us not sin; let us not open the door to the devil.
Second, the Holy Spirit dwells in us, therefore we are not to grieve by our spirit or conduct the Holy Spirit of God, by whom we are sealed to the day of redemption.
Forgive, as God in Christ has forgiven us.
Chapter 5
Verses 1-9. Be imitators of God and walk in love. (God is love, and God is light.)
Ye were once darkness, but now are ye light in the Lord: walk as children of light. The fruit of the light is in all goodness and righteousness and truth. (T.R. reads ‘Spirit’; but ‘light’ is doubtless the correct reading.)
Verses 10-21. Exhortations follow. The light makes everything manifest. A quotation from Isaiah 60:1 is applied to the Christian: “Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light.” (The Christian, if morally asleep among the dead world, must awake and arise from among the dead in order that his soul may be in the light of Christ.)
Redeem the time, by seizing every opportunity to do good: for the days are evil.
Be filled with the Spirit. Make melody to the Lord. In everything give thanks. Submit one to the other (recognizing Christ in each other).
Verses 22-24. Wives to submit themselves to their husbands as unto the Lord.
Verses 25-33. Husbands to love their wives, even as Christ (1) loved the church and gave Himself for it; (2) that He might sanctify and cleanse it by the Word, and (3) present it to Himself glorious, without a blemish. So let men love their wives and nourish and cherish them, even as Christ the church.
We are members of His body, of His flesh and of His bones (as Eve was of Adam).
A man and his wife are one flesh (see Gen. 2:24). This mystery is great, but it is spoken of Christ and the church.
Let every man love his wife, and every wife respect her husband.
Chapter 6
Children, obey your parents in the Lord. The first commandment with promise said, “Honour thy father and thy mother.”
Fathers, provoke not your children to wrath, but bring them up in the discipline and admonition of the Lord.
Servants (bondmen), be obedient to your masters (1) as unto Christ; (2) as the servants of Christ; (3) as to the Lord.
Masters, do the same unto them. Your Master is in heaven: there is no respect of persons with Him.
Finally, be strong in the Lord, and the power of His might.
Put on the whole armour (the panoply) of God, that ye may be able to stand against the wiles of the devil. We struggle not against flesh and blood (as Israel did under Joshua), but against all the array of wicked powers in the heavenlies (the deadly opposition of Satan to the gospel or rights of a heavenly Christ).
Put on the whole armour to withstand, and to stand in an evil day.
Having the loins (place of strength) girt about with truth.
Having on the breastplate of righteousness (a good conscience maintained).
On your feet the preparation of the gospel of peace (a peaceful walk: see James 3:18).
Taking the shield of faith (confidence in God), by which ye shall be able to quench all the fiery darts of the wicked one.
Have the helmet of salvation (the assurance of deliverance).
And the sword of the Spirit, which is the Word of God, the Christian’s weapon (it was used by Christ against Satan when he tempted Him; but the conflict here is not viewed as in the wilderness, but in the heavenlies).
Praying and watching with all perseverance and supplication for all saints. And for Paul that he might speak boldly as he ought to speak in making known the mystery of the gospel.
Tychicus was sent, and would tell them the affairs of Paul: he counted on the affection of the saints.
A salutation of peace, love, and grace closes the epistle.