Paul's letter to the Ephesians is an anthem to the sovereign grace of God displayed toward sinners in Christ. It contains some of the worst news (you "were dead in trespasses and sins") and best news (God "hath quickened us together with Christ") in all of Scripture. In view of this grace, Paul calls believers to "walk worthy of the vocation wherewith ye are called."
The ancient city of Ephesus, located in western Asia Minor at the mouth of the Cayster River, was an important seaport. Situated between the Maeander River to the south and the Hermus River to the north, Ephesus had excellent access to both river valleys that allowed it to flourish as a commercial center. Due to the accumulation of silt deposited by the river, the present site of the city is approximately five to six miles inland.
Circumstances of Writing
Author: Paul referred to himself by name as the author of the book of Ephesians in two places (1:1; 3:1). Many regard this book as the crown of all of Paul's writings. Today some scholars think the book contains a writing style, vocabulary, and even some teachings that are not typical of the apostle. If that is the case, then it would mean a disciple of Paul had surpassed him in theological insight and spiritual perception. Of such an erudite disciple the early church has no record. Furthermore, pseudonymity (an author writing under someone else's name) probably was not practiced by early Christians. We can conclude, in line with the indisputable acceptance of Pauline authorship in the early church, that there is no reasonable basis for denying that Paul wrote the book of Ephesians.
Background: Paul penned the letter while in prison (3:1; 4:1; 6:20). Disagreement exists concerning whether Paul was imprisoned in Caesarea (Acts 24:22) around a.d. 57–59 or in Rome (Acts 28:30) in about 60–62 when he wrote this letter. Paul most likely wrote Colossians, Philemon, and Philippians during the same imprisonment. Tradition suggests that Paul wrote the letter from Rome around 60–61, while he was under house arrest in guarded rental quarters (Acts 28:30).
Relatively little is known about the recipients of the letter called Ephesians. Some important and early manuscripts do not contain the words "at Ephesus" (1:1). The letter was carried to its destination by Tychicus, who in Ephesians 6:21 and Colossians 4:7 is identified as Paul's emissary. The Ephesian and Colossian letters probably were delivered at the same time since in both letters the apostle noted that Tychicus would inform the churches concerning Paul's situation.
We can suggest the following possible scenario. While Paul was imprisoned in Rome, the need arose to respond to new religious philosophies influencing the Asia Minor area. The impetus to write the letters came to Paul from Epaphras, who informed him of the threats to Christianity in the Lycus valley. In response, Paul wrote a letter to the church at Colossae. About the same time (either shortly before or shortly thereafter), he penned a more expansive and general letter intended for churches in Asia Minor, including Laodicea (see Col. 4:16) and Ephesus.
Message and Purpose
The book hints at several purposes. The apostle taught that Jewish and Gentile believers are one in Christ. This oneness was to be demonstrated by their love one for another. Paul used the noun or verb form of love (agape) 19 times (about one-sixth of the total uses in all the Pauline letters). Ephesians begins with love (1:4-6) and ends with love (6:23-24).
Paul implicitly addressed matters raised by the mystery religions in the Lycus valley. The letter has much to say about redemption (1:7) and the divine intention for the human race (1:3-14). Additional themes include grace (1:2), predestination (1:4-5), reconciliation, and union with Christ (2:1-21).
Central to the message of Ephesians is the re-creation of the human family according to God's original intention for it. The new creation destroys the misguided view that God accepts the Jew and rejects the Gentile. Paul says the distinction was abolished at Christ's sacrificial death. Thus no more hindrance remains to reuniting all humanity as the people of God, with Christ as the head (1:22-23). The new body, the church, has been endowed by the power of the Holy Spirit to enable them to live out their new lives (1:3–2:10) and put into practice the new standards (4:1–6:9). In sum, we can say that the overall emphasis of Ephesians is on the unity of the church in Christ, through the power of the Spirit.
Contribution to the Bible
The letter to the Ephesians was probably a circular letter, with Ephesus being the primary church addressed. Paul stayed at Ephesus, the capital city of the province of Asia, for almost three years (see Acts 20:31). The fact that it was a circular letter helps explain the absence of personal names of Ephesian believers. From its inception Paul intended for the letter to gain a wider audience. After the Ephesians read it, the letter would have been routed to Colossae, Laodicea, and other churches in the area. Known to be a letter of the apostle Paul, it was readily accepted as Scripture by the recipients.
Timeline of Ephesians
- 47 a.d.
- First missionary journey 47–49
- Second missionary journey begins 49
- 52 a.d.
- Apollos mentored by Priscilla and Aquila 52
- Paul travels through Ephesus 52
- 54 a.d.
- Paul begins 2½–year ministry in Ephesus 54
- 55 a.d.
- Paul writes 1 Corinthians from Ephesus 56
- Paul arrested in Jerusalem 57
- 58 a.d.
- Paul's house arrest in Rome 60–62
- Paul writes Ephesians from Rome 61
- Paul writes 1 Timothy from Rome 62
- 66 a.d.
- Paul writes 2 Timothy 66
- Paul martyred in Rome 66
Structure
The salutation and structure of Ephesians are quite similar to Colossians. Many topics are commonly treated in both letters. The message is strikingly similar. Of the 155 verses in Ephesians, over half contain identical expressions with those in Colossians. Colossians, however, is abrupt, argumentative, and seemingly compressed. Ephesians presents a bigger, finished picture that is meditative, instructive, and expansive.
Though Ephesians and Colossians contain many similarities, it is important to observe the distinctives of Ephesians. When the content of Ephesians that is common to Colossians is removed, there remain at least seven units of material unique to Ephesians.
1:3-14 An expanded benediction
2:1-10 A confessional statement on the new life
3:14-21 A prayer to understand the mystery of Christ
4:1-16 An extended exhortation to Christian unity
5:8-14 A section on walking in the light
5:23-32 A theological expansion on the household roles
6:10-17 A unique picture of the Christian's spiritual warfare
Ephesians Study Notes
1:1 Paul, the apostle to the Gentiles, wrote the letter to the Ephesians. He may have written it at about the same time as he wrote Colossians and Philemon from prison, most likely in Rome. Paul was an apostle, a person whom the resurrected Christ had commissioned and sent on special service, and who was gifted by the Holy Spirit for that service. Paul was carrying out his apostolic commission according to God's will. The letter may have been intended for churches throughout Asia Minor, though clearly the more prominent recipients were the saints (believers) at Ephesus. Ephesus was the most important city in western Asia Minor (present-day Turkey), positioned at an intersection of major trade routes in a significant commercial center. It had a harbor that opened into the Cayster river, which in turn emptied into the Aegean sea. Ephesus boasted a pagan temple dedicated to the Roman goddess Diana (Acts 19:23-41). The church there apparently flourished for some time, though not without need for additional exhortation (Rev. 2:1-7).
1:2 Paul's brief greeting is theologically weighty. Grace and peace are unmerited gifts from God (see note at 2:4). Paul used the word "grace" 12 times and "peace" 8 times.
1:3-14 All these marvelous spiritual blessings are assured to each believer in the church in Jesus Christ, for they flow from God's grace, wisdom, and eternal purpose. These 12 verses form one long sentence in the Greek. This section often is called "the doxology" because it recites what God has done and is an expression to Him of worship, praise, and honor. Similar doxologies are found in 2 Cor. 1:3 and 1 Pet. 1:3. These blessings include our union with Christ; being seated with Him in heavenly places; and our adoption, redemption, and election. All spiritual gifts and service abilities also flow out of these spiritual blessings that God gives to every believer at the time of salvation.
1:4 The idea of divine election flows out of the important theme of spiritual union, for election is in him, that is, Christ. The doctrine of election is one of the most central and one of the most misunderstood teachings of the Bible. At its most basic level, election refers to God's plan whereby He accomplishes His will. The meaning of election is best understood as God's Sovereign initiative in bringing persons to faith in Christ, resulting in a special covenant relationship with Him. This theme serves as a foundation to the entire opening section of Ephesians, which includes the ideas that God "hath chosen us" (v. 4) and "predestinated" us (v v. 5,11). Paul's focus on the Christ-centered character of election is vitally important. Before the foundation of the world indicates the centrality of the gospel in God's plan for history. Holiness and blamelessness are the results, not the basis, of God's election.
1:5 All of God's blessings are in accord with sovereign predestination, which is purposeful and grounded "in love" (v. 4). Predestination refers to the consistent and coherent intention of God's will, an eternal decision rendering certain that which will come to pass. Through God's purposeful love, believers are adopted into God's family. Adoption is the legal declaration that we are God's children with all of the rights, privileges, and duties.
1:6 The ultimate purpose of God's redemption plan is that his glorious grace receive praise. Grace is God's free favor to the undeserving. Believers are given grace simply because God is gracious.
1:7 Believers have been bought with the price of Christ's blood (1 Cor. 6:20; 1 Tim. 2:6; 1 Pet. 1:18-19) and have been redeemed from sin, Satan, and the misery of sinful self. The result of redemption is a sending away or banishment of our sin debt, resulting in complete forgiveness.
1:9 God's grace has been lavished upon believers in accordance with the mystery of his will. Paul does not mean that God's will is secret in the way that the mystery religions of Asia Minor taught. They held that divine expectations were hidden from all but an enlightened few, whereas for Paul "mystery" meant the revelation of a component of God's plan so that it now can be understood by all (3:2-13). Specifically, the mystery involved the fulfillment of God's plan to bring everything together in the Messiah.
1:10 The goal of history is based on God's divine purpose concerning the crucified redeemer, Jesus the Messiah—for whom, through whom, and in whom are all things. The goal is to establish a new world order of which Jesus Christ is the acknowledged head (v. 22). He now rules and reigns from God's right hand; one day He will establish His kingdom and bring in the new heavens and the new earth, fulfilling and finalizing God's redemptive purpose. This is what is involved in bringing together in him things in heaven and things on earth.
1:11 Paul discusses the end result of redemption from a standpoint that stretches from eternity past to eternity future. The recipients of this inheritance are people whom God has chosen and predestinated. They come to faith in Christ not by chance, coercion, or unaided choice, but by the enabling of God's Spirit. Building on OT themes, Paul envisioned those who have received this inheritance as standing in continuity with the covenant people of OT times.
1:13-14 The holy Spirit was promised by the prophets and by Jesus (Joel 2:28-29; John 14:15-26; 16:5-16). The Spirit is described as both a seal showing ownership and as a pledge pointing to future redemption. Though believers have not yet experienced redemption in full, God will bring about final redemption (life in His immediate presence) for all who have received the Spirit.
1:15 Most likely Paul wrote and sent the letters to the Ephesians, the Colossians, and Philemon at the same time. Philemon 5 indicates that Paul recently had received word about the faith of the believers in the region of Asia Minor.
1:16 Paul particularly was thankful for their faith and love. Faith finds its focus in Christ and expresses itself in love to others. Such love is the evidence of genuine faith (Gal. 5:6).
1:17 Paul wanted the Ephesian believers to understand what great spiritual resources were theirs in Christ. Revelation refers to the insight and the discernment the Spirit brings to the mysteries of divine truth. Paul wanted his readers to have a spirit of wisdom so that they might get to know God more completely. Paul prayed for the church not only to understand but to experience these blessings.
1:18 The hope of his calling refers to the assurance of eternal life guaranteed by the possession of the Holy Spirit. Believers will inherit all of God's blessings (v v. 3,11,14; Rom. 8:32). His inheritance could mean the inheritance God receives or the inheritance He bestows. The OT consistently taught that God's people were His inheritance. Paul's words also point to what God will receive by being glorified in His saints.
1:19 God's power alone can bring believers safely to the riches of the final glory that will be made available in heaven. The extraordinary divine power by which Christ was raised from the dead (v. 20) is the same power at work in and through believers.
1:20-23 Christ's resurrection was the driving force in Paul's life. In raising Jesus from the dead, God did not merely reverse the natural process of decay, but transcended it. He raised Jesus to a completely new life, giving Him a resurrection body. Not only was Jesus raised, but He was also seated at God's right hand, the place of authority from which Christ now reigns. Christ is above all, indicating that He is infinitely superior. The ascension and exaltation completed the resurrection event, providing hope for believers as Jesus Christ became the first fruit for His people.
Paul claimed the church exists and functions only by reason of its vital relationship to its head, Christ Jesus. As the resurrected and exalted Christ, He is without need and is independent of anything. Yet as head, He is incomplete without the body, which is the church that fills up Christ. So the body and the head are one in the truest sense.
2:1-6 Paul drew contrasts between the human condition described in verses 1-3 and the new life in verses 4-6.
Old Life (v v. 1-3)
We were dead
We were enslaved
We were objects of wrath
We walked among the disobedient
We were under Satan's dominion
New Life (v v. 4-6)
Now we are alive
Now we are enthroned
Now we are objects of grace
Now we fellowship with Christ
Now we are in union with Christ
2:1 Trespasses are lapses; sins are shortcomings. Apart from Christ, people are without authentic spiritual life. In this state the most vital part of the human personality is dead; thus people cannot by their own efforts or ingenuity experience fellowship with God or meet His requirements.
2:2 This world is associated with the realm of Satan. The way of life without Christ is in accordance with Satan's ways.
2:3 The Greek word translated conversation is a different term from the one in verse 2 translated "walked," though the idea is similar. "To have conversation" means to turn to and fro and behave in accordance with certain principles. Apart from Christ, people are dominated by fleshly lusts, an orientation away from God toward selfish concerns. The plural suggests multiple unredeemed urges in our life apart from Christ. The unredeemed person is completely at the mercy of the tyrannical self and its lustful impulses. The fall into sin described in Genesis 3 was not merely a moral lapse but a deliberate turning away from God in rejection of Him. Sin's entrance brought about a sinful nature in all humanity. Men and women are by nature hostile to God and estranged from Him. While functioning as free moral agents, sin always negatively influences human decisions and actions. People do not genuinely repent or turn to God apart from divine enablement (2:5).
2:4 Over against the human rejection of God, Paul painted a picture of the new life manifested in God's gracious acceptance of sinners because of Christ. But God marks a strong contrast, pointing to God's answer to people's dreadful situation. Mercy is God's compassion for the helpless that relieves their situation. While grace involves God giving believers the blessing they do not deserve, mercy means not giving the punishment that is deserved.
2:5 Paul extends his thoughts from verse 1, which are viewed in retrospect from the vantage point of redemptive history. Because of God's great love, He made us alive with Christ.
2:6 God's loving mercy not only makes new life possible, but by it God has raised us up and seated us in heavenly places. God's great power has enthroned us with Christ, even as Christ was exalted to God's right hand following the resurrection.
2:7-10 The work of reconciliation in these verses is described with four key terms:
(1) "kindness" God's loving tender action
(2) "grace" God's free favor toward ill-deserving people (a favorite term of the apostle, used over 100 times in his letters)
(3) "saved" equated with new life, forgiveness of sins, deliverance from the plight described in verses 1-3, liberation, and resurrection
(4) "faith" the instrument that brings us empty-handed to God (see Rom. 10:12)
2:7 The salvation of men and women is a display of divine grace. God did all of this through Christ with a single goal in view: the exhibition of His divine favor for all of history to see, including angels as well as people (1 Pet. 1:10-12).
2:8-9 The work of salvation is for God's glory and is not accomplished by human works. The whole process of salvation is not a human achievement, but is an act of God's goodness. The emphasis is always on Christ, the object of faith, not on the amount of faith. Salvation is by God's completely unmerited favor. In the Greek text, the grammatical construction of the entire phrase by grace . . . through faith serves as the antecedent of the phrase the gift of God. We must not portray grace as God's part and faith as our part, for all of salvation is a gift from God.
The work of reconciliation is not of yourselves and not of works. This prevents the slightest self-congratulation or boasting in the believer. God alone saves.
2:10 The work of salvation is a display of divine workmanship. Good works are the fruit of our salvation, not the cause of it. Also, good works are not incidental to God's plan; they are instead an essential part of His redemption plan for each believer. Good works are demonstrated in gratitude, character, and actions.
2:11-22 This section of Paul's letter touches on three states of being for the recipients: (1) their former corporate condition apart from Christ (v v. 11-13); (2) their corporate reconciliation in Christ (v v. 14-18); and (3) their new standing as members of God's new humanity (v v. 19-22). The theme of this entire section is reconciliation, which involves bringing fallen humanity out of alienation into a state of peace and harmony with God. Jesus, as Reconciler, heals the separation and brokenness created by sin and restores communion between God and people. Reconciliation is not a process by which people gradually become more acceptable to God but a decisive act (like a legal verdict) by which believers are delivered from estrangement to fellowship with God.
2:11-12 Not only were the Gentiles morally separated from God (v v. 1-3), but they were also separated from God's covenant people. They were without any knowledge of Christ. They had no rights in God's family and were not recipients of God's covenants. They were without hope and ultimately without God. Paul did not reproach the Gentiles for their plight; he merely recorded the sad truth of the matter.
2:13 Paul used the strong transitional phrase but now to point to the Gentiles' new relationship to God. The Gentile believers no longer were in their alienated state. They knew Christ, took part in God's covenant blessings, and had hope and fellowship with God. This remarkable turnaround took place in Christ Jesus. Those who trust in Him have a present salvation and a future hope.
2:14-16 This passage emphasizes the centrality of Jesus Christ in bringing Gentiles and Jews together, not only with one another but also with God. Christ is both our peace and our Peacemaker. His reconciling death on the cross has made the two—Jews and Gentiles—into one. Gentiles do not become Jews, but the two groups become one at a deeper level than ethnicity, forming Christ's church. God has torn down the middle wall of partition and removed the hatred forever. By "wall" Paul likely had in mind the area in the Jerusalem temple that separated the court of the Gentiles from the temple. The temple was constructed on an elevated platform. Around it was the court of priests. East of this was the court of Israel. Farther east was the court of women. These three courts were all on the same elevation as the temple. From here a walled platform was five steps away. Fourteen steps away was another wall, which was the outer court of the Gentiles. There was an inscription on this wall warning Gentiles of their ensuing death if they entered the enclosure around the temple. In Christ this dividing wall was broken down, thus banishing the specific commandments that separated Jews from Gentiles. The burden of the commandments was taken away at the cross in our Lord's crucified body. The goal was not merely to reconcile two groups but to reconcile them unto God. The one body is the church, the new humanity, the place of peace. At the cross, everything that caused the enmity was destroyed.
Archaeologists have found one full copy and two fragmentary copies of the inscriptions, in Latin and Greek, designed to warn Gentiles about entering the temple in Jerusalem. The inscription reads: "No foreigner is to go beyond the balustrade and the plaza of the temple zone. Whoever is caught doing so will have himself to blame for his death which will follow."
2:17 The Gentiles afar off (v. 12) and the Jews that were nigh both were reconciled to God in Christ.
2:18 The imagery is of a court official who conducts visitors into the King's presence. Through Christ's reconciling work, both Jews and Gentiles have access to God's presence.
2:19 Strangers means short-term transients, nonresidents with no rights. Foreigners is a similar word, pointing to resident aliens who had settled permanently in the country of their choice but who nevertheless had only limited rights. These terms described the Gentiles' position before Christ. Fellowcitizens pictures the Gentiles' new position. Now they enjoy all the privileges of God's household, implying togetherness and inclusion. Believers are adopted into God's family and are united with the saints of every era—past, present, and future.
2:20 God's new family is not only a new nation, but also a new building. The apostles and prophets in their unique relationship to Christ, exemplified by the authoritative teachings they communicated to the church, are the foundation. Paul proclaimed Christ Jesus as the chief corner stone of the foundation, a capstone that holds an entire structure together. In ancient structures it had the royal name inscribed on it to signify the ruler who took credit for the building's construction.
2:21-22 The description conveys the idea of a dynamic church in the process of growing. The major theme of union with Christ reappears: God's habitation is not in the Jerusalem temple but in the church, which is accomplished by the work of the Holy Spirit who indwells the new believing community.
3:1 Paul here initiates a thought that he leaves unfinished until verse 14. The apostle celebrates his present circumstances in light of God's will and calling for his life.
3:2 The dispensation of the grace of God refers to the implementation of a divine strategy in Paul's unique ministry, which was given to him as a commission from God (Acts 9).
3:3 Mystery points to something that once was hidden or secret and now has been revealed through means impossible by human discovery. The mystery revealed is that God determined through the person and work of Christ to incorporate the Gentiles into one body of the church as equal partners with Israel (v. 6).
3:6 Fellowheirs shows that believers in Christ are co-inheritors of God's kingdom. It also characterizes the new community of believers with Christ as head. That the Gentiles would have equal footing with God's covenant people was a new aspect of God's revelation.
3:8 Less than the least of all is a combination of a superlative and a comparative in one Greek word, literally "leaster than all." Paul acknowledged that in himself he was insignificant, but in Christ, God had made him a new creature.
3:10-12 Through the church, God's manifold wisdom will be made known. "Manifold" means multi-faceted or multicolored like a beautiful jewel. The history of the Christian church and the unfolding drama of redemption is watched with avid interest by the principalities and powers, an apparent reference to angels (cp. 1 Pet. 1:12). The church is central to God's purpose in history. The gospel is good news for a new society and new life. Paul described the church as a divine agent and as a divine fellowship with a divine mandate.
3:14-19 Paul resumed the prayer he began in verse 1. He asked that believers might be blessed with inner strength, insightful understanding, and spiritual excellence.
3:15 The concept and institute of fatherhood (shared with minor variation by all cultures) stems from God's role as Father and Creator of all peoples. It is not only Jews who can kneel "unto the Father" (v. 14) and expect to gain audience, but people from every race and nation.
3:16-19 Paul prayed for inner power, which is the result of God dwelling in the hearts of believers. He asked for believers to be strengthened . . . rooted, and filled via the work of the three Persons of the Trinity: Spirit . . . Christ, and God the Father.
3:20-21 Paul burst into a grand doxology concerning God's majestic abilities. He prayed that God's glory would be abundantly manifested in the church and in Christ. Even in the eternal state, the church will bring glory to God without end.
4:1 The letter moves from the church's belief statement to the church's mission statement. Believers' behavior must be worthy of their divine calling.
4:3-6 Believers have the responsibility to maintain unity in the body of Christ. The seven "ones" enumerated in these verses constitute the foundation on which the Trinitarian God creates a oneness in the church. Paul's plan can be seen from the vantage point of the work of the one Spirit creating one body, the one Lord Jesus Christ creating one hope . . . faith, and baptism, and the one God the Father bringing about one people of God. God's oneness defines the church's oneness.
4:7 Paul explains the variety within the Church's unity.
4:8 This verse is an allusion to Ps. 68:18. The essence of the Psalm is that a military victor has the right to receive gifts from the people he has conquered. Paul suggested that as the One who conquered death and vanquished slavery to sin, Christ gives gifts to His new devoted followers, His captives.
4:9-10 Paul emphasized that the resurrected and exalted Christ now imparts all the fullness of His blessings to the church and to the universe (1:10,19-23; 3:20-21).
4:11 This description is more about gifted people (natural gifts that can be honed and used for the kingdom) than about spiritual gifts (contrast with Paul's meaning in Rom. 12; 1 Cor. 12–14). Five groups of gifted people are listed.
Apostles and prophets are foundational for the church's work (Eph. 3:5; see note at 2:20). The term apostles primarily refers to people sent with a divine mission or task. They also served as spokesmen for God, bringing new revelation and understanding to the church. Prophets revealed God's will to believers for the present (forthtelling) and predicted the future (foretelling). All apostles were prophets, but not all prophets were apostles.
Evangelists were gifted to spread the gospel and plant churches. Evangelists proclaimed the good news in word and deed and instructed others in evangelism. Pastors and teachers shared similar responsibilities. Pastors provided oversight, comfort, and guidance as the church's shepherds (Acts 20:28; 1 Pet. 5:1-4). Teachers instructed and helped apply God's revelation to the life of the church. Teachers were concerned with passing on the church's revealed teachings (1 Cor. 15:3-4) rather than bringing new inspirational insights like the prophets. Teachers are indispensable for building up the church and are necessary to enable believers to distinguish false doctrine from true teaching.
4:12 The purpose of gifted people is to equip others to minister. The term translated perfecting was sometimes used for mending or restoring.
4:13 Ministry is intended to move believers toward these goals. Maturity (being perfect) and unity are measured in terms of the relationship of the body to the Head, Christ.
4:14 When gifted people equip the church, the community of faith will evidence stability in precept and practice.
4:15 Speaking the truth in love is literally "truthing in love." A church that faithfully does this will have transparent relationships where people edify and benefit one another.
4:16 Ultimately the church will grow up into Christ in all aspects, each part fitting together and supporting the other. Each member of the body must function properly if the body is to grow. We get our English word "harmony" from the Greek term translated fitly joined together.
4:17-32 This section of the letter provides the practical outworking of verse 1. Paul's exhortations denounced the readers' former way of life. The content of the exhortation clearly parallels early Christian baptismal practices of putting off old clothes (v. 22) before putting on new clothes to enter the baptismal waters (v. 24). The picture is similar to one in Col. 3:5-11, except that passage contrasts heavenly and earthly life. The Ephesians passage contrasts a person's former lifestyle and the new life in Christ.
4:20-21 Paul pictures the truth totally in terms of Christ, who is the way, the truth, and the life (John 14:6).
4:22-24 The apostle often described who believers already are, while also pointing to what they should strive to become. The practical paradox is that while freedom from sin's eternal penalty is already ours, freedom from the former way of life (a life of sin) comes only through our daily quest for obedience and purity. These are lifestyle commitments that every believer is called to make.
4:25-32 Paul offered five examples of what living the new life means in the context of relationship with others. Each example includes a negative command, a positive command, and a spiritual principle on which the commands are based. At the core of all Paul's commands is a God-centered spiritual foundation. In verse 32 Paul used a play on words to illustrate his point. Believers are urged to be kind (Gk chrestos) because of Christ (Gk Christos).
5:1 Believers ought to be . . . followers of God. Previously they had been urged to learn about Christ (4:20-21) and not to grieve the Spirit (4:30). Believers cannot imitate God in power, knowledge, or presence, but they can imitate Him in self-sacrifice and in manifesting a forgiving spirit (4:32).
5:3-5 All of God's gifts, including sexuality in the bonds of marriage, are to be subjects for thanksgiving, not of crude jesting.
5:6-7 Viewed actively, God's wrath is His firm, ongoing opposition to evil; He is eternally opposed to everything that is contrary to His design and His holy nature. God's new community is to reflect the character of God's kingdom and the character of God's wrath by presenting a witness against evil.
5:11-14 Faithful believers do more than abstain from evil; they denounce the deeds of darkness as unfruitful, shameful, and not worthwhile.
5:15-16 Christians should be wise and careful in all things, including their use of time. Our use of time is not neutral; it can be evil if it is not invested for good (Ps. 90).
5:17 Two philosophies of life are described in verses 1-17. The world's lifestyle is characterized by moral and spiritual darkness. The will of the Lord, the philosophy for godly living, is characterized by moral and spiritual light, and its goal is to imitate God and His love.
5:18 Paul's imperatives contrast the differences between being under the influence of wine, which leads to reckless actions, and being under the influence of the Spirit, which results in joyful living. The commands are plural, referring not merely to individuals but to the corporate community of faith.
5:19-21 The Spirit's fullness is demonstrated in spiritual understanding, praise, and thanksgiving that are constant and comprehensive. This will characterize the church that is filled with the Spirit. Beyond that there will be evidence of self-control, mutual encouragement, and mutual submission, which is the opposite of rudeness, haughtiness, and self-assertion.
5:21 This verse serves as a hinge to connect what is prior with what follows. Grammatically, the phrase submitting yourselves goes with verses 18-20. The content of verses 22-33, however, depends on the principle of submission in this verse.
5:22-24 Paul addressed wives first. No verb is in the original language of verse 22; the imperative submit is understood from verse 21. Wives were to be voluntarily submissive to their own (Gk idios; "one's own") husbands (cp. Col. 3:18–4:1). No external coercion should be involved, nor should submission imply that the wife is a lesser partner in the marital union. The submission is governed by the phrase as unto the Lord. Christian wives' submission to their husbands is one aspect of their obedience to Christ. Submission is a person's yielding his or her own rights and losing self for another. Submission is patterned after Christ's example (Php. 2:5-8) and reflects the essence of the gospel. Submission distinguishes the lifestyle of all Christians.
5:25 Paul turned to the duties of husbands. The society in which Paul wrote recognized the duties of wives to husbands but not necessarily of husbands to wives. As in Col. 3:19, Paul exhorted husbands to love their wives, but Ephesians presents Christ's self-sacrificing love for the church as the pattern for the husband's love for his wife.
Husbands are to love their wives continually as Christ loves the church. The tense of the Greek word translated "love" indicates a love that continues. Love is more than family affection or sexual passion. Rather it is a deliberate attitude leading to action that concerns itself with another's well-being. A husband should love his wife (1) as Christ loved the church (v v. 25-27); (2) as his own body (v v. 28-30); and (3) with a love transcending all other human relationships (v v. 31-33).
5:26-27 Paul explains more fully the result of Christ's atonement for the church: it makes the church holy and pure.
5:28-30 Since husbands are to love their wives as Christ loved the church, they give up their personal rights for the good of their wives. It is a solemn picture of covenant love. On first sight, Paul seems to have descended from the lofty standard of Christ's love to the low standard of self-love when he refers to the husbands' own bodies, but he reminded Christian couples of their "one-flesh" relationship (v. 31). For this reason a husband's obligation to cherish his wife as he does his own flesh is more than a helpful guide. Sacrificial love is an expression of the sacred marital union. True love is evidenced when husbands and wives have this spiritual, emotional, and physical oneness.
5:31-32 Paul appealed to Gen. 2:24, which is God's initial statement in the Scriptures regarding marriage. The marriage commitment takes precedence over every other human relationship. One flesh means closely joined. It hallows the biblical standard of covenantal heterosexual marital relations and excludes polygamy and adultery. What is primarily a divine ordinance graciously and lovingly is designed for mutual satisfaction and delight.
5:33 This section's theme is summarized as a husband's Christlike love and a wife's reverence (respect).
6:1-3 Paul's initial concerns were for children to be responsible to their parents, as taught in natural law, in the Mosaic law, and in the gospel. The word for obey is different from the term for submission. Obedience involves recognition of authority.
6:4 Parents have responsibility both to discipline and to instruct their children. Fathers are to take the lead in this responsibility. Parents are not to provoke . . . wrath in their children. Discipline is not to be arbitrary or driven by anger.
6:5-9 The NT, as well as the OT, includes guidelines for bond servants and slavery. These guidelines do not condone slavery, but provided ethical guidance for times and places where slavery existed. Paul's claim that slaves and masters are equal before God would have shocked his contemporaries. Where the Roman law unfairly discriminated between master and slave, heavenly law does not. Paul's words in this context provided groundwork for a new sense of brotherhood between races, and were later used to help inspire the anti-slavery movement.
6:10-13 Three times Paul called for believers to stand against the devil's schemes (v v. 11,13,14), the spiritual battle that takes place against spiritual wickedness in heaven.
6:14-17 Paul called for believers to put on the "whole armour" (v. 13), which points to its divine nature more than its completeness. Paul describes five components of defensive armor in these verses and only one offensive weapon, a short sword used in close combat, symbolizing the word of God. Because of its design, content, and origin, Scripture can be described as "faithful" (2 Tim. 2:11), "confirmed" (Heb. 2:3; 2 Pet. 1:19), and "endureth forever" (1 Pet. 1:24-25).
6:18 Each piece of armor must carefully be put on with prayer, drawing upon divine resources. This prayer is Spirit-energized, Spirit-enabled, and Spirit-directed. Praying in the Spirit is an admission of a believer's ignorance and dependence on God.
6:21-24 Paul concluded with greetings that lack the personal references usually present in his letters. Such omissions are hard to explain if the letter was intended only for the church at Ephesus, the place where Paul stayed longer than anywhere else in his ministry (Acts 18:19-21; 19; 20:13-31) and where he presumably had numerous personal relationships. For this reason many conclude that the letter was intended to circulate more broadly, addressing not just the church at Ephesus but other churches of the region also. Most likely Tychicus carried the letter, along with the letter to the Colossian church and the personal letter to Philemon.
Ephesians Cross-References
a 1:1 2 Cor. 1:1
bRom. 1:7; 2 Cor. 1:1
cch. 6:21; 1 Cor. 4:17; Col. 1:2
d 1:2 Gal. 1:3; Titus 1:4
e 1:3 2 Cor. 1:3; 1 Pet. 1:3
f 1:4 Rom. 8:28; 2 Thess. 2:13; 2 Tim. 1:9; James 2:5; 1 Pet. 1:2, 2:9
g1 Pet. 1:2,20
hch. 2:10; 5:27; Luke 1:75; Col. 1:22; 1 Thess. 4:7; Titus 2:12
i 1:5 ver. 11; Rom. 8:29-30
jJohn 1:12; Rom. 8:15; 2 Cor. 6:18; Gal. 4:5; 1 John 3:1
kver. 9; Matt. 11:26; Luke 12:32; 1 Cor. 1:21
l 1:6 Rom. 3:24; 5:15
mMatt. 3:17; 17:5; John 3:35; 10:17
n 1:7 Acts 20:28; Rom. 3:24; Col. 1:14; Heb. 9:12; 1 Pet. 1:18-19; Rev. 5:9
och. 2:7; 3:8,16; Rom. 2:4; 3:24; 9:23; Php. 4:19
p 1:9 ch. 3:4,9; Rom. 16:25; Col. 1:26
qch. 3:11; 2 Tim. 1:9
r 1:10 Gal. 4:4; Heb. 1:2; 9:10; 1 Pet. 1:20
sch. 2:15; 3:15; 1 Cor. 3:22-23; 11:3
tPhp. 2:9-10; Col. 1:20
a 1:11 Acts 20:32; 26:18; Rom. 8:17; Col. 1:12; 3:24; Titus 3:7; James 2:5; 1 Pet. 1:4
bver. 5
cIsa. 46:10-11
d 1:12 ver. 6,14; 2 Thess. 2:13
eJames 1:18
f 1:13 John 1:17; 2 Cor. 6:7
gch. 4:30; 2 Cor. 1:22
h 1:14 2 Cor. 1:22; 5:5
ich. 4:30; Luke 21:28; Rom. 8:23
jActs 20:28
kver. 6,12; 1 Pet. 2:9
l 1:15 Col. 1:4; Phm. 5
m 1:16 Rom. 1:9; Php. 1:3-4; Col. 1:3; 1 Thess. 1:2; 2 Thess. 1:3
n 1:17 John 20:17
oCol. 1:9
p 1:18 Acts 26:18
qch. 2:12; 4:4
rver. 11
s 1:19 ch. 3:7; Col. 1:29; 2:12
t 1:20 Acts 2:24,33
uPs. 110:1; Acts 7:55-56; Col. 3:1; Heb. 1:3; 10:12
v 1:21 Php. 2:9-10; Col. 2:10; Heb. 1:44
wRom. 8:38; Col. 1:16; 2:15
x 1:22 Ps. 8:6; Matt. 28:18; 1 Cor. 15:27; Heb. 2:8
ych. 4:15-16; Col. 1:18; Heb. 2:7
z 1:23 ch. 4:12; 5:23,30; Rom. 12:5; 1 Cor. 12,27; Col. 1:18,24
aaCol. 2:10
abch. 4:10; 1 Cor. 12:6; Col. 3:11
ac 2:1 John 5:24; Col. 2:13
adver. 5; ch. 4:18
a 2:2 ch. 4:22; 1 Cor. 6:11; Col. 1:21; 3:7; 1 John 5:19
bch. 6:12
cch. 5:6; Col. 3:6
d 2:3 Titus 3:3; 1 Pet. 4:3
eGal. 5:16
fPs. 51:5; Rom. 5:12,14
g 2:4 ver. 7; ch. 1:7; Rom. 10:12
h 2:5 ver. 1; Rom. 5:6,8,10
iRom. 6:4-5; Col. 2:12-13; 3:1,3
j 2:6 ch. 1:20
k 2:7 Titus 3:4
l 2:8 ver. 5; Rom. 3:24; 2 Tim. 1:9
mRom. 4:16
nch. 1:19; Matt. 16:17; John 6:44,65; Rom. 10:14-15,17; Php. 1:29
o 2:9 Rom. 3:20,27-28; 4:2; 9:11; 11:6; 1 Cor. 1:29-31; 2 Tim. 1:9; Titus 3:5
p 2:10 ch. 4:24; Deut. 32:6; Ps. 100:3; Isa. 19:25; 29:23; 44:21; John 3:3,5; 1 Cor. 3:9; 1 Cor. 5:5,17; Titus 2:14
qch. 1:4
r 2:11 ch. 5:8; 1 Cor. 12:2; Col. 1:21; 2:13
sRom. 2:28-29; Col. 2:11
t 2:12 ch. 4:18; Col. 1:21
uSee Ezek. 13:9; John 10:16
vRom. 9:4,8
a 2:12 1 Thess. 4:13
bGal. 4:8; 1 Thess. 4:5
c 2:13 Gal. 3:28
dver. 17; Acts 2:39
e 2:14 Mic. 5:5; John 16:33; Acts 10:36; Rom. 5:1; Col. 1:20
fJohn 10:16; Gal. 3:28
g 2:15 Col. 2:14,20
hCol. 1:22
ich. 4:24; 2 Cor. 5:17; Gal. 6:15
j 2:16 Col. 1:20-22
kRom. 6:6; 8:3; Col. 2:14
l 2:17 ver. 13-14; Isa. 57:19; Zech. 9:10; Acts 2:39; 10:36; Rom. 5:1
mPs. 148:14
n 2:18 ch. 3:12; John 10:9; 14:6; Rom. 5:2; Heb. 4:16; 10:19-20; 1 Pet. 3:18
och. 4:4; 1 Cor. 12:13
p 2:19 Php. 3:20; Heb. 12:22-23
qch. 3:15; Gal. 6:10
a 2:20 ch. 4:12; 1 Cor. 3:9-10; 1 Pet. 2:4-5
bMatt. 16:18; Gal. 2:9; Rev. 21:14
cch. 4:11; 1 Cor. 12:28
dPs. 118:22; Isa. 28:16; Matt. 21:42
e 2:21 ch. 4:15-16
f1 Cor. 3:17; 6:19; 2 Cor. 6:16
g 2:22 1 Pet. 2:5
h 3:1 ch. 4:1; 6:20; Acts 21:33; 28:17,20; Php. 1:7,13-14,16; Col. 4:3,18; 2 Tim. 1:8; 2:9; Phm. 1,9
iGal. 5:11; Col. 1:24; 2 Tim. 2:10
j 3:2 ch. 4:7; Rom. 1:5; 11:13; 1 Cor. 4:1; Col. 1:25
kver. 8; Acts 9:15; 13:2; Rom. 12:3; Gal. 1:16
l 3:3 Acts 22:17,21; 26:17-18
mGal. 1:12
nRom. 16:25; Col. 1:26-27
och. 1:9-10
p 3:4 ch. 6:19; 1 Cor. 4:1
q 3:5 ver. 9; Acts 10:28; Rom. 16:25
rch. 2:20
s 3:6 ch. 2:14; Gal. 3:28-29
tch. 2:15-16
uGal. 3:14
v 3:7 Rom. 15:16; Col. 1:23,25
wRom. 1:5
x ch. 1:19; Rom. 15:18; Col. 1:20
y 3:8 1 Cor. 15:9; 1 Tim. 1:13,15
zGal. 1:16; 2:8; 1 Tim. 2:7; 2 Tim. 1:11
aach. 1:7; Col. 1:27
ab 3:9 ver. 3; ch. 1:9
acver. 5; Rom. 16:25; 1 Cor. 2:7; Col. 1:26
adPs. 33:6; John 1:3; Col. 1:16; Heb. 1:2
ae 3:10 1 Pet. 1:12
afch. 1:21; Rom. 8:38; Col. 1:16; 1 Pet. 3:22
ag1 Cor. 2:7; 1 Tim. 3:16
ah 3:11 ch. 1:9
ai 3:12 ch. 2:18
ajHeb. 4:16
ak 3:13 Acts 14:22; Php. 1:4; 1 Thess. 3:3
alver. 1
am2 Cor. 1:6
an 3:15 ch. 1:10; Php. 2:9-11
ao 3:16 ch. 1:7; Rom. 9:23; Php. 4:19; Col. 1:27
apch. 6:10; Col. 1:11
aqRom. 7:22; 2 Cor. 4:16
ar 3:17 ch. 2:22; John 14:23
a 3:17 Col. 1:23; 2:7
b 3:18 ch. 1:18
cRom. 10:3,11-12
d 3:19 ch. 1:23; John 1:16; Col. 2:9-10
e 3:20 Rom. 16:25; Jude 24
f1 Cor. 2:9
gver. 7; Col. 1:29
h 3:21 Rom. 11:36; 16:27; Heb. 13:21
i 4:1 ch. 3:1; Phm. 1,9
jPhp. 1:27; Col. 1:10; 1 Thess. 2:12
k 4:2 Acts 20:19; Gal. 5:22-23; Col. 3:12-13
l 4:3 Col. 3:14
m 4:4 ch. 2:16 Rom. 12:5; 1 Cor. 12:12-13
n1 Cor. 12:4,11
och. 1:18
p 4:5 1 Cor. 1:13; 8:6; 12:5; 2 Cor. 11:4
qver. 13; Jude 3
rGal. 3:27-28; Heb. 6:6
s 4:6 Mal. 2:10; 1 Cor. 8:6; 12:6
tRom. 11:36
u 4:7 Rom. 12:3,6; 1 Cor. 12:11
v 4:8 Ps. 68:18
wJudg. 5:12; Col. 2:15
x 4:9 John 3:13; 6:33,62
y 4:10 Acts 1:9,11; 1 Tim. 3:16; Heb. 4:14; 7:26; 8:1; 9:24
zActs 2:33
aa 4:11 ch. 2:20; 1 Cor. 12:28
abActs 21:8; 2 Tim. 4:5
acActs 20:28
adRom. 12:7
ae 4:12 1 Cor. 12:7
af1 Cor. 14:26
agch. 1:23; Col. 1:24
ah 4:13 Col. 2:2
ai1 Cor. 14:20; Col. 1:28
aj 4:14 Isa. 28:9; 1 Cor. 14:20
akHeb. 13:9
a 4:14 Matt. 11:7
bRom. 16:18; 2 Cor. 2:17
c 4:15 ver. 25; Zech. 8:16; 2 Cor. 4:2; 1 John 3:18
dch. 1:22; 2:21
eCol. 1:8
f 4:16 Col. 2:19
g 4:17 ver. 22; ch. 2:1-3; Col. 3:7; 1 Pet. 4:3
hRom. 1:21
i 4:18 Acts 26:18
jch. 2:12; Gal. 4:8; 1 Thess. 4:5
kRom. 1:21
l 4:19 1 Tim. 4:2
mRom. 1:24,26; 1 Pet. 4:3
n 4:21 ch. 1:13
o 4:22 Col. 2:11; 3:8-9; Heb. 12:1; 1 Pet. 2:1
pver. 17; ch. 2:2-3; Col. 3:7; 1 Pet. 4:3
qRom. 6:6
r 4:23 Rom. 12:12; Col. 3:10
s 4:24 ch. 6:11; Rom. 6:4; 2 Cor. 5:17; Gal. 6:15; Col. 3:10
tch. 2:10
u 4:25 ver. 15; Zech. 8:16; Col. 3:9
vRom. 12:5
w 4:26 Ps. 4:4; 37:8
x 4:27 2 Cor. 2:10-11; James 4:7; 1 Pet. 5:9
y 4:28 Acts 20:35; 1 Thess. 4:11; 2 Thess. 3:8,11-12
zLuke 3:11
aa 4:29 ch. 5:4; Matt. 12:36; Col. 3:8
abCol. 4:6; 1 Thess. 5:11
acCol. 3:16
ad 4:30 Isa. 7:13; 63:10; Ezek. 16:43; 1 Thess. 5:19
aech. 1:13
afch. 1:14; Luke 21:28; Rom. 8:23
ag 4:31 Col. 3:8,19
ahTitus 3:2; James 4:11; 1 Pet. 2:1
aiTitus 3:3
aj 4:32 2 Cor. 2:10; Col. 3:12-13
akMatt. 6:14; Mark 11:25
al 5:1 ch. 4:32; Matt. 5:45,48; Luke 6:36
am 5:2 John 13:34; 15:12; 1 Thess. 4:9; 1 John 3:11,23; 4:21
anGal. 1:4; 2:20; Heb. 7:27; 9:14,26; 10:10,12; 1 John 3:16
aoGen. 8:21; Lev. 1:9; 2 Cor. 2:15
ap 5:3 ch. 4:19-20; Rom. 6:13; 1 Cor. 6:18; 2 Cor. 12:21; Col. 3:5; 1 Thess. 4:3, etc.
aq1 Cor. 5:1
ar 5:4 ch. 4:29; Matt. 12:35
a 5:4 Rom. 1:28
b 5:5 1 Cor. 6:9; Gal. 5:19,21
cCol. 3:5; 1 Tim. 6:17
dGal. 5:21; Rev. 22:15
e 5:6 Jer. 29:8; Matt. 24:4; Col. 2:4,8,18; 2 Thess. 2:3
fRom. 1:18
gch. 2:2
h 5:8 ch. 2:11-12; 4:18; Isa. 9:2; Matt. 4:16; Acts 26:18; Rom. 1:21; Titus 3:3; 1 Pet. 2:9
iJohn 8:12; 12:46; 2 Cor. 3:18; 4:6; 1 Thess. 5:5; 1 John 2:9
jLuke 16:8; John 12:36
k 5:9 Gal. 5:22
l 5:10 Rom. 12:2; Php. 1:10; 1 Thess. 5:21; 1 Tim. 2:3
m 5:11 1 Cor. 5:9,11; 10:20; 2 Cor. 6:14; 2 Thess. 3:6,14
nRom. 6:21; 13:12; Gal. 6:8
oLev. 19:17; 1 Tim. 5:20
p 5:12 ver. 3; Rom. 1:24,26
q 5:13 John 3:20-21; Heb. 4:13
r 5:14 Isa. 60:1; Rom. 13:11-12; 1 Cor. 15:34; 1 Thess. 5:6
sch. 2:5; John 5:25; Rom. 6:4-5; Col. 3:1
t 5:15 Col. 4:5
u 5:16 Col. 4:5; Gal. 6:10
v ch. 6:15; Eccl. 11:2; 12:1; John 12:35
w 5:17 Col. 4:5
xRom. 12:2
y1 Thess. 4:3; 5:18
z 5:18 Prov. 20:1; 23:29-30; Isa. 5:11,22; Luke 21:34
aa 5:19 Acts 16:25; 1 Cor. 14:26; Col. 3:16; James 5:13
ab 5:20 Ps. 34:1; Isa. 63:7; Col. 3:17; 1 Thess. 5:18; 2 Thess. 1:3
acHeb. 13:15; 1 Pet. 2:5; 4:11
ad 5:21 Php. 2:3; 1 Pet. 5:5
ae 5:22 Gen. 3:16; 1 Cor. 14:34; Col. 3:18; Titus 2:5; 1 Pet. 3:1
afch. 6:5
ag 5:23 1 Cor. 11:3
ahch. 1:22; 4:15; Col. 1:18
aich. 1:23
aj 5:24 Col. 3:20,22; Titus 2:9
ak 5:25 Col. 3:19; 1 Pet. 3:7
alver. 2; Acts 20:28; Gal. 1:4; 2:20
a 5:26 John 3:5; Titus 3:5; Heb. 10:22; 1 John 5:6
bJohn 15:3; 17:17
c 5:27 2 Cor. 11:2; Col. 1:22
dSS. 4:7
ech. 1:4
f 5:30 Gen. 2:23; Rom. 12:5; 1 Cor. 6:15; 12:27
g 5:31 Gen. 2:24; Matt. 19:5; Mark 10:7-8
h1 Cor. 6:16
i 5:33 ver. 25; Col. 3:19
j1 Pet. 3:6
k 6:1 Prov. 23:22; Col. 3:20
l 6:2 Exod. 20:12; Deut. 5:16; 27:16; Jer. 35:18; Ezek. 22:7; Mal. 1:6; Matt. 15:4; Mark 7:10
m 6:4 Col. 3:21
nGen. 18:19; Deut. 4:9; 6:7,20; 11:19; Ps. 78:4; Prov. 19:18; 22:6; 29:17
o 6:5 Col. 3:22; 1 Tim. 6:1; Titus 2:9; 1 Pet. 2:18
p2 Cor. 7:15; Php. 2:12
q1 Chron. 29:17; Col. 3:22
r 6:6 Col. 3:22-23
s 6:8 Rom. 2:6; 2 Cor. 5:10; Col. 3:24
tGal. 3:28; Col. 3:11
u 6:9 Col. 4:1
vLev. 25:43
wJohn 13:13; 1 Cor. 7:22
xRom. 2:11; Col. 3:25
y 6:10 ch. 1:19; 3:16; Col. 1:11
z 6:11 ver. 13; Rom. 13:12; 2 Cor. 6:7; 1 Thess. 5:8
a 6:12 Matt. 16:17; 1 Cor. 15:50
bch. 1:21; Rom. 8:38; Col. 2:15
cch. 2:2; Luke 22:53; John 12:31; 14:30; Col. 1:13
d 6:13 ver. 11; 2 Cor. 10:4
ech. 5:16
f 6:14 Isa. 11:5; Luke 12:35; 1 Pet. 1:13
gIsa. 59:17; 2 Cor. 6:7; 1 Thess. 5:8
h 6:15 Isa. 52:7; Rom. 10:15
i 6:16 1 John 5:4
j 6:17 Isa. 59:17; 1 Thess. 5:8
kHeb. 4:12; Rev. 1:16; 2:16; 19:15
l 6:18 Luke 18:1; Rom. 12:12; Col. 4:2; 1 Thess. 5:17
mMatt. 26:41; Mark 13:33
nch. 1:16; Php. 1:4; 1 Tim. 2:1
o 6:19 Acts 4:29; Col. 4:3; 2 Thess. 3:1
p2 Cor. 3:12
q 6:20 2 Cor. 5:20
rch. 3:1; Acts 26:29; 28:20; Php. 1:7,13-14; 2 Tim. 1:16; 2:9; Phm. 10
sActs 28:31; Php. 1:20; 1 Thess. 2:2
t 6:21 Col. 4:7
uActs 20:4; 2 Tim. 4:12; Titus 3:12
v 6:22 Col. 4:8
w 6:23 1 Pet. 5:14
x 6:24 Titus 2:7