EPHESIANS—NOTE ON 1:1–14 Introduction. Paul opens his letter with greetings (vv. 1–2) and a lengthy blessing of God (vv. 3–14) where he expresses the two main themes of the letter: Christ has reconciled all of creation and has united the church in himself.
EPHESIANS—NOTE ON 1:1–2 Greetings. This salutation is briefer than many in Paul’s letters. Paul saves his richest introductory remarks for the long blessing of God in vv. 3–14.
EPHESIANS—NOTE ON 1:1 apostle. See note on Rom. 1:1. Paul expresses his authority simply but powerfully: he is an apostle of Christ Jesus. saints. The saints (“holy ones” or “consecrated people”) are the faithful members of God’s people. In Ephesians, Paul clearly uses the term for all members of the church (Eph. 1:15, 18; 2:19; 3:8; 4:12; 6:18), who are directly called to be holy (1:4; 5:3) and are faithful in Christ Jesus. in Ephesus. It is best to read these words as original even though they are missing in several early manuscripts. The esv alternative footnote reading, “saints who are also faithful,” is less likely because it is clumsy in Greek and because the phrase “saints who are” normally expects a place name like “in Ephesus,” rather than “also faithful.” Some scholars who believe Ephesians is a circular letter suggest that the words “in Ephesus” were deleted in the copies that were sent to places outside of Ephesus. On Ephesus, see Introduction: The Ancient City of Ephesus.
EPHESIANS—NOTE ON 1:3–14 Spiritual Blessings in Christ. In the original Greek, this section is one long, elegant sentence. Paul shows that the triune God initiated and accomplished cosmic reconciliation and redemption for the praise of his glory.
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| Reference | Father | Son | Spirit |
|---|---|---|---|
| 1:3 | Blessed be the God and Father | of our Lord Jesus Christ | every spiritual blessing |
| 1:11–13 | him who works all things according to … his will | to hope in Christ | sealed with the promised Holy Spirit |
| 1:17 | God … the Father of glory | our Lord Jesus Christ | a spirit of wisdom and of revelation |
| 2:18 | access … to the Father | through him | in one Spirit |
| 2:22 | a dwelling place for God | In him | by the Spirit |
| 3:2–5 | the stewardship of God’s grace | the mystery of Christ | revealed … by the Spirit |
| 3:14–17 | the Father … the riches of his glory | so that Christ may dwell in your hearts | through his Spirit |
| 4:4–6 | one God and Father | one Lord | one Spirit |
| 5:18–20 | giving thanks … to God the Father | in the name of our Lord Jesus Christ | be filled with the Spirit |
EPHESIANS—NOTE ON 1:3 Blessed be. The blessing that opens Paul’s prayer is similar to those that began first-century Jewish prayers that were commonly recited throughout the day (cf. 2 Cor. 1:3; 1 Pet. 1:3). in Christ. Paul’s praise emphasizes the mediation of Christ for all God’s blessings by repeating that these good things are ours “in Christ” (Eph. 1:3, 9), “in the Beloved” (v. 6), or “in him” (vv. 4, 7, 11, 13). Spiritual (Gk. pneumatikos) here communicates that the saving gifts of God are conveyed by the Holy Spirit (Gk. Pneuma), whose personal presence throughout this age is the guarantee of future heavenly blessings (see “spiritual songs” in 5:19; Col. 3:16). Hence, these blessings are in heavenly places, since that is the Christian’s future abode in imperishable glory when he is resurrected in a spiritual body through the “last Adam,” the “life-giving spirit” (1 Cor. 15:40, 44–50).
EPHESIANS—NOTE ON 1:4 He chose us in him means that the Father chose Christians in the Son (Christ), and this took place in eternity past, before the foundation of the world. This indicates that for all eternity the Father has had the role of leading and directing among the persons of the Trinity, even though Father, Son, and Holy Spirit are equal in deity and attributes. God’s initiative in redeeming the believer from sin and death was not an arbitrary or whimsical decision but something God had planned all along “in Christ.” Since God chose his people in his love, they can take no credit for their salvation. God was determined to have them as his own (see note on 2:8). holy. God chose them with the goal that they be holy and blameless before him. This goal is not optional for Christians—it is the purpose of election. Holiness here expresses moral purity, while blamelessness expresses freedom from the guilt of trespasses and sins in which the Christian formerly walked (1:7; 2:1, 5). In love, at the end of 1:4, properly belongs to v. 5, describing predestination, though the esv footnote indicates that “in love” can also be taken with the preceding phrase (“that we should be holy and blameless before him in love”). Versification was introduced into Bibles in the sixteenth century A.D. for convenience and is not part of the original inspired text.
EPHESIANS—NOTE ON 1:5 predestined. Previously ordained or appointed to some position. God’s election of Christians (v. 4) entails his predestining them to something—in this case to adoption as sons (see also v. 11; Rom. 8:29–30). Hence, election and predestination in this context refer to God’s decision to save someone. All Christians, male and female, are “sons” in the sense of being heirs who will inherit blessings from their Father in heaven. Paul qualifies and stresses God’s plan and initiation of redemption with the phrase according to the purpose of his will here and elsewhere in the passage (Eph. 1:9, 11). God cannot be constrained by any outside force, and his inexorable will for believers is to pour out his grace and goodness on them in Christ Jesus.
EPHESIANS—NOTE ON 1:6 God’s ultimate purpose is not redemption as such but the praise of his glorious name through redemption. This theme is repeated at key junctures in the argument (see vv. 12, 14).
EPHESIANS—NOTE ON 1:7 Redemption denotes ransoming someone from captivity or from slavery. The supreme OT example was the exodus, where God redeemed Israel from slavery in Egypt (see Ex. 15:13; Deut. 7:8; 2 Sam. 7:23; Mic. 6:4). Forgiveness of our trespasses explains the nature of redemption: Christians are freed from slavery to sin and guilt. This was effected by Christ’s blood, which means his death as an atoning sacrifice (see also Rom. 3:24; Eph. 1:14; 2:13; 4:30; Heb. 9:15).
EPHESIANS—NOTE ON 1:9 Mystery as used in Scripture (Gk. mystērion) refers to the revelation of something that was previously hidden or known only vaguely but now is more fully made known (see note on Col. 1:26–27). The mystery of God’s will, now revealed in Christ, is “to unite all things in him” (Eph. 1:10; see also 3:3–11).
EPHESIANS—NOTE ON 1:10 fullness of time. “When the time was ripe,” i.e., the time for the fulfillment of God’s plan. unite. This is the central theme of the passage: God has effected cosmic reconciliation in Christ. The work of Christ on the cross is the central axis for the history of creation, whether in heaven or on earth (see also Col. 1:15–20), since he has redeemed his people and silenced all hostile powers (see Eph. 3:10).
EPHESIANS—NOTE ON 1:11 Obtained an inheritance seems the best rendering of the Greek verb that normally means “to allot [a portion].” Some believe the meaning is that God has claimed his own portion, the believing Jews (see v. 14). predestined. Making those who believe in him heirs with Christ was not an ad hoc event; God had planned it from all eternity. By definition God is sovereign, directing all things freely according to his royal counsel. This is in sharp contrast with the pagan gods of the time, who were understood to be often fickle or bound by an inscrutable and arbitrary fate. God’s predestination gives his people tremendous comfort, for they know that all who come to Christ do so through God’s enabling grace and appointment (see 2:8–10). Who works all things according to the counsel of his will is best understood to mean that every single event that occurs is in some sense predestined by God. At the same time, Paul emphasizes the importance of human responsibility, as is evident in all of the moral commands later in Ephesians (chs. 4–6) and in all of Paul’s letters. As Paul demonstrated in all of his remarkable efforts in spreading the gospel (Acts 13–28; cf. 2 Cor. 11:23–28), he believed that doing personal evangelism and making conscious choices to obey God are also absolutely essential in fulfilling God’s plan. God uses human means to fulfill what he has ordained. With regard to tragedies and evil, Paul and the other biblical writers never blame God for them (cf. Rom. 5:12; 2 Tim. 4:14; also Job 1:21–22). Rather, they see the doctrine of God’s sovereignty as a means of comfort and assurance (cf. Rom. 8:28–30), confident that evil will not triumph, and that God’s good plans for his people will be fulfilled. How God’s sovereignty and human responsibility work together in the world is a mystery no one can fully understand.
EPHESIANS—NOTE ON 1:12 praise. See note on v. 6.
EPHESIANS—NOTE ON 1:13 Sealed can mean either that the Holy Spirit protects and preserves Christians until they reach their inheritance (see 4:30; 2 Cor. 1:22; 1 Pet. 1:5; Rev. 7:2–3) or that he “certifies” the authenticity of their acceptance by God as being genuine—they bear the “royal seal” (see John 3:33; Acts 10:44, 47). The first interpretation seems best here, though both ideas are biblically true.
EPHESIANS—NOTE ON 1:14 God pours out his Holy Spirit on all of his children to guarantee (or to provide a “down payment” on [esv footnote]) their share in his eternal kingdom because he applies to them all God’s powerful working in redemption. until we acquire possession of it. This phrase can also be rendered “until God redeems his possession” (esv footnote). In that case it means that, like the Levites in the OT, believers are the Lord’s specially treasured possession (see Num. 3:12, 45; 8:14; Josh. 14:3–4; 18:7).
EPHESIANS—NOTE ON 1:15–23 Paul’s Prayer of Thanksgiving. This section, like vv. 3–14, is a single sentence in the original Greek. Paul prays that the church will gain deep insight into the Lord’s powerful working and rich gifts in Christ.
EPHESIANS—NOTE ON 1:15 because I have heard. See Introduction: Author and Title.
EPHESIANS—NOTE ON 1:16 do not cease … in my prayers. See note on 6:18.
EPHESIANS—NOTE ON 1:17 To name the Father of glory as the God of our Lord Jesus Christ is not to deny Christ’s deity but to affirm his true incarnate humanity. Further, it expresses that Christians know God through the Lord Jesus as their mediator. The Spirit of wisdom refers to the Holy Spirit’s secret working in Christians to give them insights into God’s Word and the saving knowledge of him (1 Cor. 2:6–12).
EPHESIANS—NOTE ON 1:18–19 Paul prays that believers will comprehend the blessings that are theirs in Christ: (1) their future hope; (2) God’s inheritance in the saints; and (3) their power in Christ. The “inheritance” here is not the Christian’s inheritance but his (God’s). This indicates how precious his people are to God. They are, so to speak, what he looks forward to enjoying forever. Paul piles up “power words” to express the immeasurable greatness of God’s power, working, and great might toward believers. Power over supernatural forces through magic and the occult was a great concern in ancient Ephesus (Acts 19:19), but the power of the living God in Christ trumps all competing authorities (Acts 19:20).
EPHESIANS—NOTE ON 1:22 put all things. Paul quotes Ps. 8:6 as being fulfilled by Christ’s exaltation over all creation and as head over the church. head. Like a present-day “head of government,” this term points to Christ’s preeminence as Lord (see note on 1 Cor. 11:3).
EPHESIANS—NOTE ON 1:23 body. Christ has so identified himself with his church that it is said to be his very body, much as Adam described Eve as “bone of my bones and flesh of my flesh” (Gen. 2:23) and as God declared man and wife to be “one flesh” (see note on Eph. 5:28–30). fullness. The church, filled by Christ, fills all creation as representatives of Christ.
EPHESIANS—NOTE ON 2:1–10 Salvation by Grace through Faith. This section, like 1:3–14 and 1:15–23, is a single sentence in the original Greek. The overarching theme is that God lavishes his grace on Christians through his saving initiative. There are two subsections: 2:1–3 and 2:4–10.
EPHESIANS—NOTE ON 2:1–3 Hopelessness and Helplessness without Christ. “God helps those who help themselves” is not from the Bible but from the ancient Greeks. As Paul emphasizes in this section, the truth is the exact opposite: God helps the helpless! Even more, he helps his enemies who have transgressed his holy law.
EPHESIANS—NOTE ON 2:1 you were dead. Human beings as sons and daughters of Adam enter the world spiritually dead. They have no inclination or responsiveness toward God and no ability to please God. Paul begins with this phrase then breaks off with other thoughts until he returns to it again in v. 5. trespasses. Violations of divine commandments. sins. Offenses against God in thought, word, or deed.
EPHESIANS—NOTE ON 2:2 prince … spirit. This refers to Satan as he dominates his human subjects, here called sons of disobedience, a Hebrew-inspired phrase like “sons of this world” in contrast to “sons of light” (Luke 16:8). They belong to the family of those who rebel against the holy and true God.
EPHESIANS—NOTE ON 2:3 by nature. To be sons and daughters of Adam is to be born into a fallen state (Ps. 51:5) and subject to God’s condemnation as children of wrath. To escape this hopeless imprisonment requires nothing short of a new birth or a new creation (Eph. 2:10).
EPHESIANS—NOTE ON 2:4–10 Hope in Christ. In contrast to the hopeless state of the nonbeliever, Christians exult in hope because of God’s incredible grace and free salvation. Paul accents this grace in contrast to the pre-Christ hopelessness analyzed in vv. 1–3.
EPHESIANS—NOTE ON 2:4 But God. No hopeless fate looks any grimmer than that which awaits the forlorn company of mankind marching behind the “prince of the power of the air” (v. 2) to their destruction under divine wrath. Just when things look the most desolate, Paul utters the greatest short phrase in the history of human speech: “But God!” rich in mercy. God’s mercy on his helpless enemies flows from his own loving heart, not from anything they have done to deserve it.
EPHESIANS—NOTE ON 2:5 when we were dead. Paul resumes his original thought, which began with “you were dead” in v. 1. made us alive. That is, God gave us regeneration (new spiritual life within). This and the two verbs in v. 6 (“raised up” and “seated with”) make up the main verbs of the long sentence in vv. 1–10. Since Christians were dead, they first had to be made alive before they could believe (and God did that together with Christ). This is why salvation is by grace alone (see notes on v. 8; vv. 9–10).
EPHESIANS—NOTE ON 2:6–7 Raised us up with him means that, because of Christ’s resurrection, those who believe in him are given new life spiritually in this age (regeneration). They will also be given renewed physical bodies when Christ returns (future resurrection). seated us with him in the heavenly places. God has allowed his people even now to share in a measure of the authority that Christ has, seated at the right hand of God (cf. 1:20–22; 6:10–18; James 4:7; 1 John 4:4), a truth that would be especially important in Ephesus with all of its occult practices (see Introduction: Purpose, Occasion, and Background; also note on Eph. 1:18–19). Verse 7 of ch. 2 answers the question of why God lavished such love upon his people: so that they will marvel for all of eternity over the incredible kindness and love of God. It will take all of eternity to fathom God’s love, and those who are saved will never plumb the depths of it.
EPHESIANS—NOTE ON 2:8 By grace refers to God’s favor upon those who have transgressed his law and sinned against him. But grace may also be understood as a “power” in these verses. God’s grace not only offers salvation but also secures it. Saved refers to deliverance from God’s wrath at the final judgment (Rom. 5:9); “by grace you have been saved” is repeated from Eph. 2:5 for emphasis. The verb form for “have been saved” (Gk. sesōsmenoi, perfect tense) communicates that the Christian’s salvation is fully secured. through faith. Faith is a confident trust and reliance upon Christ Jesus and is the only means by which one can obtain salvation. this. The Greek pronoun is neuter, while “grace” and “faith” are feminine. Accordingly, “this” points to the whole process of “salvation by grace through faith” as being the gift of God and not something that we can accomplish ourselves. This use of the neuter pronoun to take in the whole of a complex idea is quite common in Greek (e.g., 6:1); its use here makes it clear that faith, no less than grace, is a gift of God. Salvation, therefore, in every respect, is not your own doing.
EPHESIANS—NOTE ON 2:9–10 Salvation is not by works. If it were, then those who are saved would get the glory. created … for good works. Salvation is not based on works, but the good works Christians do are the result and consequence of God’s new creation work.
EPHESIANS—NOTE ON 2:11–22 Unity and Peace of Christ. Paul continues the theme of the new creation which he introduced in v. 10. In the previous sections God had been the main subject of the action, but now the focus falls on Christ Jesus and his redemption. There are three subsections: vv. 11–15, 16–18, and 19–22.
EPHESIANS—NOTE ON 2:11–15 Unity of Christ’s People. Christ makes peace between Jew and Gentile to unify both in the church. There is only one unified people of God.
EPHESIANS—NOTE ON 2:11 the circumcision. That is, the Jews. To be called “uncircumcised” was a Jewish term of derision (see 1 Sam. 17:26 and note on Acts 15:1) and signified that one was a Gentile, outside the covenant people of God.
EPHESIANS—NOTE ON 2:12 separated. To be separated from OT Israel was to be separated from Christ, because “salvation is from the Jews” (John 4:22; Rom. 9:4–5). commonwealth. For “citizenship” and strangers, see note on Eph. 2:19. covenants of promise. God administered his OT redemption and promises by his oath-bound covenants (Luke 1:72–73), the chief of which were the Abrahamic, Mosaic, and Davidic covenants. The new covenant fulfills all the divine promises (2 Cor. 1:20; Heb. 7:20–22; 8:6; 9:15). Note that Paul believed that all Gentiles apart from Christ were unsaved and without God.
EPHESIANS—NOTE ON 2:13 in Christ Jesus. The old division of all people into two classifications, Jews or Gentiles (Acts 14:5; Rom. 3:29; 9:24; 1 Cor. 1:23), or Jews and Greeks (John 7:35; Acts 14:1; 18:4; Rom. 3:9; 1 Cor. 1:22, 24; etc.), has been transcended by a new entity in Christ: “the church of God” (1 Cor. 10:32). near. To be brought near means to have access to God (see Eph. 2:18). blood. Christ’s substitutionary death. He died not only for the Jews but for all his sheep (John 10:16), even those who are far off (cf. Acts 2:39).
EPHESIANS—NOTE ON 2:14 peace. This refers to the state of harmonious friendship with God and with one another in the church. made us both one. That is, Jews and Gentiles. The opposite of peace is the hostility that Christ has quenched. Christ created a unified new people from the old hostile camps (Col. 3:15; cf. John 17:20–21). in his flesh. This refers to Christ’s bodily death on the cross (see Eph. 2:16). dividing wall. There was an inscription on the wall of the outer courtyard of the Jerusalem temple warning Gentiles that they would only have themselves to blame for their death if they passed beyond it into the inner courts. Paul may or may not be alluding to this wall, but it well illustrates Christ’s reconciliation of all people into a new humanity (see v. 15).
EPHESIANS—NOTE ON 2:15 law. The additional mention of commandments and ordinances identifies this as the Mosaic law, which included many commandments that served to separate Israel from the other nations. Thus the law was a “dividing wall” (v. 14) which Christ has abolished or rendered powerless both by fulfilling it and by removing believers from the law’s condemnation (see Matt. 5:17; Rom. 8:1; Heb. 9:11–14; 10:1–10). The result is a new man, denoting a new human race under the second Adam (Christ), in whose image the Christian is re-created (1 Cor. 15:45, 49; see also Eph. 4:24).
EPHESIANS—NOTE ON 2:16–18 Peace with God. On the cross, Christ put to death the hostility between Israel and the other nations. In this section the focus shifts to the new, unified group being brought near to God.
EPHESIANS—NOTE ON 2:16–17 reconcile. To bring two parties into peaceful relations, in this case, to satisfy God’s wrath against his enemies (see Rom. 5:1–11). They are now friends (John 15:13–15) in one body, the church (see Eph. 4:4–5). Paul describes Christ’s reconciliation very vividly as killing the hostility that stood in the way of peace with God. preached peace. Paul refers to Christ’s messianic ministry to the whole world both far and near, alluding to Isa. 57:19.
EPHESIANS—NOTE ON 2:18 access. To draw near to God and to enjoy him forever in a new creation is both mankind’s greatest good and the ultimate accomplishment of Christ’s earthly work of redemption. one Spirit. See note on 4:4.
EPHESIANS—NOTE ON 2:19–22 Implications of Christ’s Peace. Paul indicates with “So then” that he is drawing out key implications of what he has taught in vv. 11–18. The Christian’s assurance is based on these facts.
EPHESIANS—NOTE ON 2:19 So then. Christians have to know and be thoroughly convinced of who they are as saints and members of the household of God if they are to live accordingly. strangers. As in v. 12 (“commonwealth”), Paul employs a term that was common to political life in ancient cities like Ephesus. Strangers (also v. 12) were complete foreigners with no rights or privileges (see Acts 16:20–23); aliens were non-citizens who dwelt in the city and were accorded customary privileges as neighbors. Only citizens had full protections and rights in the city (see Acts 21:39).
EPHESIANS—NOTE ON 2:20 built on the foundation of the apostles and prophets. There are several views about the apostles and prophets referred to here: (1) Some think that they were “foundational” because they proclaimed the very words of God, and some of their words became the books of the NT. Since a “foundation” is laid only once (i.e., at the beginning of the church) there are no more apostles or prophets today, but their function of speaking the words of God has been replaced by the written Bible, which is the foundation today. (2) Others argue that these “prophets” are very closely tied to apostles in the phrase “the apostles and prophets,” and that these prophets do not represent all who had a gift of prophecy in the early church (see note on 1 Cor. 12:10); they were a small group closely associated with the apostles (or else identical to the apostles) to whom God had revealed the mystery of the Gentile inclusion in the church (see Eph. 3:5, where the same phrase, “the apostles and prophets,” occurs). In this case ordinary Christians who had the gift of prophecy in Ephesus (4:11) and other churches (cf. Acts 11:27; 19:6; 21:9–10; Rom. 12:6; 1 Cor. 12:10; 1 Thess. 5:19–21; 1 Tim. 1:18; 4:14) were not part of the “foundation” but were part of the rest of the building that was being built (that is, the church) and would continue so throughout the church age. (3) Finally, some think the “prophets” here could be the OT prophets, though the same words in Eph. 3:5 point to prophets of the NT era. cornerstone. The critical stone in the corner of the foundation that ensures that a stone building is square and stable.
EPHESIANS—NOTE ON 2:21 joined together. Christians are the temple of God corporately; belonging to the visible church is not optional for followers of Christ. holy temple. Where God meets with his people in joyful worship and fellowship. Believers do not have to worship in Jerusalem today because they themselves have become the new temple of God (see John 4:21).
The relationship between Christ and the church is described by Paul as a profound mystery (5:32)—a hidden plan of God now revealed and fulfilled in Christ Jesus.
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| Christ is the head of the church | 1:22–23; 4:15; 5:23 |
| Christ is the cornerstone of the church | 2:20 |
| Christ is the Savior and sanctifier of the church | 5:23, 26–27 |
| Christ gives the church ministry workers | 4:11–16 |
| Christ loved and sacrificed himself for the church | 5:25 |
| Christ nourishes and cherishes the church | 5:29 |
| the church and her members dwell and grow in Christ | 2:21–22; 4:15 |
| the church is a means through which God manifests his manifold wisdom | 3:10 |
| the church submits to Christ | 5:24 |
| the church is Christ’s body, and individual believers are members of his body | 1:22–23; 3:6; 4:4, 16; 5:23, 30 |
EPHESIANS—NOTE ON 3:1–13 Revelation of the Gospel Mystery. Paul explains his calling and ministry as an apostle to the Gentiles. This was to assure his Gentile readers that their share in the inheritance is authentic because of its divine origin.
EPHESIANS—NOTE ON 3:1–7 Paul’s Apostolic Ministry. Paul elaborates on his call to apostleship. He was sent as a gracious gift to the Gentiles.
EPHESIANS—NOTE ON 3:1 For this reason. Paul breaks off his thought here only to resume it in v. 14, where the opening phrase is repeated (cf. the similar break in 2:1, 5). prisoner for Christ. Paul suffered imprisonment or confinement several times in the service of Christ (4:1; Acts 16:23; 24:23; Col. 4:10; 2 Tim. 1:8; Philem. 1). on behalf of you Gentiles. Paul was the apostle, teacher, and preacher to the Gentiles (1 Tim. 2:7; 2 Tim. 1:11), so the sufferings he experienced during his ministry were on their behalf (2 Cor. 6:5; 11:23).
EPHESIANS—NOTE ON 3:2 assuming that you have heard. Cf. 4:21. Paul may not have known the recent Ephesian converts, especially in the outlying villages (see Introduction: Author and Title), though he had spent three years in Ephesus (Acts 20:31).
EPHESIANS—NOTE ON 3:3 mystery. See note on Col. 1:26–27. This mystery is now revealed: Christ has come to unify Jew and Gentile in one body through the gospel, about which Paul had just written briefly (see the parallels with Eph. 1:9, 17). Christ revealed this mystery to Paul by revelation on the road to Damascus (Acts 9:1–7) and more fully at other times (cf. Acts 22:17–21; 2 Cor. 12:1–7; Gal. 1:12; 2:2).
EPHESIANS—NOTE ON 3:5 not made known. While Moses and the prophets had written of Christ and his salvation to the ends of the earth (John 5:46; 1 Pet. 1:10–12), and while God had even promised to Abraham that all the nations of the earth would be blessed through him (Gen. 12:3), the full realization of who Christ was and the extent of the salvation that would come to the Gentiles was not clear until after the giving of the Spirit (1 Cor. 2:8–10). apostles and prophets. See note on Eph. 2:20.
EPHESIANS—NOTE ON 3:6 the Gentiles are fellow heirs. Paul explains the content of the “mystery” mentioned in vv. 3–4: Gentile and Jewish Christians are now united in God’s new family as equal heirs with one another and with Christ (Rom. 8:17; Gal. 3:28–29).
EPHESIANS—NOTE ON 3:7 minister. A servant or official charged with an area of responsibility. Paul was duty bound to proclaim the gospel (1 Cor. 9:16), yet he regards this burden as a gift of God’s grace because he served out of gratitude for the grace that he himself had received.
EPHESIANS—NOTE ON 3:8–13 The Mystery and Wisdom. God’s wisdom is revealed in Christ. Before being revealed, it was a mystery.
EPHESIANS—NOTE ON 3:8 very least of. This is not false humility on Paul’s part, since he is acutely aware that he had once been a persecutor of Christ and his church (Acts 9:4; Phil. 3:6; 1 Tim. 1:13). saints. See note on Eph. 1:1.
EPHESIANS—NOTE ON 3:10 manifold. Taking various forms, or of many different kinds. God’s wisdom has many facets and aspects, like an intricately cut diamond (see 1 Cor. 1:26–29). now. In this age, in contrast to the time before Christ’s first coming. Rulers and authorities in the heavenly places refers to angelic beings. God’s redemptive purposes are of interest to angels (1 Pet. 1:12) and the whole host of heaven, who are better able to glorify God when they behold in wonder what God has done and does in creating the church (Psalm 148; Rev. 7:11; 19:1–8). See note on Eph. 6:12.
EPHESIANS—NOTE ON 3:11 eternal purpose. God’s redemption in Christ originated in the fathomless sea of eternity with God’s “manifold wisdom” (v. 10). See the emphasis on God’s plan and purpose in 1:3–14. realized in Christ Jesus. God’s plan of salvation to the ends of the earth had to be put into effect in human history, which God did through the earthly work of his incarnate Son.
EPHESIANS—NOTE ON 3:14–21 Paul’s Prayer for Strength and Insight. Paul resumes his thought broken off in v. 1 and reports his prayer for the readers’ strength and understanding of God’s power (vv. 14–19). He concludes by blessing God (vv. 20–21).
EPHESIANS—NOTE ON 3:14–15 For this reason. Paul had broken off his thought in v. 1, so he repeats this phrase to indicate that he is returning to that original thought. bow. When Paul considers the majesty of God’s worldwide work of redemption in Christ, he responds in the only appropriate way: humble adoration of God the Father, the Great King. To be named in biblical usage refers to the definition of one’s identity. God the Father, the creator of all things (v. 9), is also the one who “names” (i.e., defines the identity of) all creatures, even to the extent of “naming” every family in heaven and on earth. God’s present action in the naming of “every family” is a further affirmation of his sovereignty over all creation.
EPHESIANS—NOTE ON 3:16 Spirit. The Holy Spirit applies to believers the personal presence and power of God. inner being. Or “inner man,” referring to one’s inner self as a human being.
EPHESIANS—NOTE ON 3:17–18 Christ already dwells in Christians, but Paul prays here for his indwelling with power. In v. 16 Paul speaks of the indwelling “Spirit” and here of the indwelling Christ, suggesting the deity of the Spirit as well as the Son. rooted and grounded in love. Love is the natural and necessary outcome of a living faith that is the fruit of Christ’s work in the Christian. comprehend. Godliness leads to greater understanding of God and his works (see Ps. 119:100). Breadth … length … height … depth expresses the immeasurable dimensions of God’s riches in Christ. On saints, see note on Eph. 1:1.
EPHESIANS—NOTE ON 3:19 surpasses knowledge. To know what surpasses knowledge is the sublime privilege of the Christian. The purpose ultimately is to be filled with God’s fullness.
EPHESIANS—NOTE ON 3:21 church. Paul conceives of the church as a unified whole, not as isolated entities (see 4:4–6).
EPHESIANS—NOTE ON 4:1–16 Unity of the Body of Christ. Paul now turns to exhortation (with three subsections in vv. 1–6, 7–10, and 11–16) based upon the truths he has been teaching—a common format for his letters, in which doctrinal truths are stated first (here, chs. 1–3), then application to life is built on that doctrine (chs. 4–6). The exhortations of Scripture become empty moralism without this gospel foundation.
EPHESIANS—NOTE ON 4:1–6 Exhortation to Unity. Paul exhorts the church to unity based on the truths of the one God and his one work of salvation.
EPHESIANS—NOTE ON 4:1 prisoner. Paul’s imprisonment for the sake of the gospel is for the Lord (see 3:1). His exhortations have great power, since he himself has taken these matters seriously enough to suffer confinement in the Lord’s service. Christians are to live in a manner worthy of the adoption, holiness, and unity to which they were called (see 1:4–5; 4:4).
EPHESIANS—NOTE ON 4:2 Humility was regarded as distasteful by the pagan world of Paul’s day. Pride was more highly prized. All of the virtues mentioned—humility, gentleness, patience, and most of all, love—were displayed in Christ’s own character and are to be evident in the daily walk of every Christian.
EPHESIANS—NOTE ON 4:3 Peace is a state of reconciliation and love and therefore acts as a bond to unite believers in Christ. Believers do not create unity but are to preserve the unity already established.
EPHESIANS—NOTE ON 4:4 Spirit. Just as a human body has one spirit that animates it, so Christ’s body, the church, is enlivened by one Holy Spirit who enlivens Christians to eternal life. one hope. Christians do not have separate “hopes” but are together called to eternal life and to enjoy God forever in resurrection glory. They are also called to express that unity this side of eternity. On the church as a body, see Rom. 12:4–8; 1 Cor. 12:12–31.
EPHESIANS—NOTE ON 4:5 One Lord refers to Jesus Christ. One faith refers to the doctrinal truths Christians commonly confess. “One Spirit” (v. 4), “one Lord [Christ]” (v. 5), and “one God and Father” (v. 6) constitute a Trinitarian formula. one baptism. Christians have disagreed about the proper mode of baptism beginning in the early history of the church. “One baptism” here, however, may refer to the baptism of all believers into one body (as described in 1 Cor. 12:13), which is the result of the regenerating work of the Holy Spirit when one becomes a genuine believer in Christ. If this view is correct, water baptism would be an outward sign of the inward reality of the believer being in Christ as the result of the regenerating work of the Holy Spirit (cf. John 3:5, 8; Titus 3:5). There is therefore a profound spiritual unity of all genuine believers who are “in Christ” (see John 17:21, 23), founded on “one faith” in “one Lord,” irrespective of denominational differences. Others hold that the reference here is to water baptism, but would disagree concerning the proper mode.
EPHESIANS—NOTE ON 4:6 over all … through all … in all. God is omnipresent (see Ps. 139:7–12; Isa. 66:1). Thus the Christian church is “one body” (Eph. 4:4), wherever its separate congregations may be found throughout the world (see Rom. 3:30).
EPHESIANS—NOTE ON 4:7–10 The Different Gifts. Paul describes diverse gifts in the church. These come from the ascended Christ.
EPHESIANS—NOTE ON 4:7 Grace … according to the measure of Christ’s gift does not refer to different levels of saving grace but of grace given to serve Christ’s church. To hold an office in Christ’s church (see 3:2; 4:11–16) requires a special calling from Christ himself, who rules his body as its head (see 1:22; 4:15; 5:23).
EPHESIANS—NOTE ON 4:8 it says. Paul cites Ps. 68:18, where the one who ascends is the triumphant Lord God. Paul sees this as referring to Christ Jesus in his resurrection as head of the church. gifts. In Ps. 68:18, the divine victor is seen “receiving gifts among men,” but Paul adapts the passage to his purposes (as NT authors sometimes do in citing the OT) to show that Christ gave gifts to his people from his spoils of victory (interestingly, ancient Syriac and Aramaic translations of Ps. 68:18 also have “gave”). The “gifts” given by Christ turn out to be the church leaders described in Eph. 4:11. The captives over whom Christ triumphed are most likely demons (cf. this theme of victory over demonic forces in 1:19–22).
EPHESIANS—NOTE ON 4:9 lower regions, the earth. In the incarnation, Christ descended from the highest heavens to the lowest regions (i.e., to the earth), where he suffered, died, and was buried, but where he also defeated death and rose again. He then ascended (Acts 1:9) 40 days later to be seated in the highest heavens at the right hand of the Father (Acts 2:33).
EPHESIANS—NOTE ON 4:10 far above. Christ is the supreme head of the church who fills all things (see 1:23) with his glory, power, and sovereign prerogative to dispense gifts to his people (see 4:11–16).
EPHESIANS—NOTE ON 4:11–16 The Gifts for Edification of the Church. The list in v. 11 is not complete since deacons are omitted. The focus here is gifted people who articulate the gospel.
EPHESIANS—NOTE ON 4:11 Christ gives specific spiritual gifts to people in the church whose primary mission is to minister the Word of God (v. 12). For apostles, see note on 1:1. Regarding prophets, different views on the nature of the gift of prophecy in the NT affect one’s understanding of this verse (see notes on 2:20; 1 Cor. 12:10). Since the Greek construction here is different from Eph. 2:20 and 3:5, some see this verse as a broader reference to the gift of prophecy generally in the NT church, rather than a reference to the “foundational” prophets mentioned in 2:20 and 3:5. From the Greek word for the “gospel” (euangelion), evangelists denotes people like Philip and Timothy who proclaimed the gospel (Acts 21:8; 2 Tim. 4:5). shepherds (or “pastors” [esv footnote]). In the OT these are kings and judges (2 Sam. 5:2; 7:7). In the NT, elders “shepherd” by watching over and nurturing the church (Acts 20:28; 1 Pet. 5:1–2). There is some uncertainty as to whether “shepherds and teachers” refers here to two different ministry roles or functions, or whether the reference is to a single “shepherd-teacher” ministry role (cf. esv footnote), since Paul uses a different Greek conjunction at the end of the list, joining the two nouns more closely together than the other nouns in the list. If “teachers” are a separate group, they can be understood as a special branch of shepherds (overseers, elders) responsible for instruction in God’s Word (cf. 1 Tim. 5:17).
EPHESIANS—NOTE ON 4:12 Those church leaders with various gifts (v. 11) are to equip the saints (all Christians) so that they can do the work of ministry. All Christians have spiritual gifts that should be used in ministering to one another (1 Cor. 12:7, 11; 1 Pet. 4:10).
EPHESIANS—NOTE ON 4:13 The diversity of gifts serves to bring about the unity of Christ’s people. Mature manhood extends the body metaphor used earlier for the church and contrasts with “children” in the next verse (see Heb. 5:11–14). Some people think that the learning of doctrine is inherently divisive, but it is people who divide the church, whereas the knowledge of the Son of God (both knowing Christ personally and understanding all that he did and taught) is edifying and brings about “mature manhood” when set forth in love (Phil. 3:10). The work of the gifted ministers (Eph. 4:11) was to proclaim and teach the word centered on Christ rather than on speculative or eccentric teachings of their own (cf. 1 Cor. 2:2). measure. Christ Jesus is the standard of the maturity to which the church must aspire. Christ’s fullness is the full expression of his divine and human perfection (see Eph. 1:23; 3:19; Col. 1:19; 2:9).
EPHESIANS—NOTE ON 4:14 children. Immaturity in the truths of Christian doctrine makes the church like gullible children tossed helplessly by the waves and wind of cunning and deceitful schemes of false teachers (1 Pet. 2:1; 1 John 4:1–3; Jude 4; Rev. 2:2).
EPHESIANS—NOTE ON 4:15 The truth must not be used as a club to bludgeon people into acceptance and obedience but must always be presented in love. The truth leads the Christian to maturity, which is defined here as growing up into Christ. As head, Christ leads, directs, and guides the body (see 5:23; 1 Cor. 11:3).
EPHESIANS—NOTE ON 4:16 joint. Paul continues the body metaphor to describe the church’s maturity. Every member (i.e., every believer, viewed as a limb, or unit, in Christ’s body) plays a crucial role in this growth. in love. There is no Christian maturity or true Christian ministry without love (1 Corinthians 13), and every act of love in the name of Christ is valued and remembered by him, as each part is working properly (illustrated in Eph. 4:25–32; cf. Matt. 25:31–43; 26:6–13).
EPHESIANS—NOTE ON 4:17–24 Paul’s Testimony. Paul testifies to the new life in Christ experienced by the Gentile Christians of Ephesus.
EPHESIANS—NOTE ON 4:17–18 Paul affirms most solemnly in the Lord that his Gentile readers, as part of the new creation, should no longer live as the Gentiles do (vv. 22–24; Col. 3:9–10). futility of their minds … darkened. Both in antiquity and today, people who reject the knowledge of God think of themselves as “enlightened” (cf. Heb. 10:32). Their ignorance here is not lack of general education; some are brilliant in their own way, but such brilliance is all wasted and futile in the end when combined with hardness of heart toward the truth of the gospel in Christ (cf. Matt. 13:14–15; John 12:40; Acts 28:26–27; Rom. 11:8).
EPHESIANS—NOTE ON 4:22 put off your old self. As Christians seek to do this, God makes it a reality, as seen in Col. 3:9–10. Even Paul’s Gentile readers can be part of the new creation in Christ. (As the esv footnote indicates, “self” is the generic Gk. for “man” or “human”—perhaps an allusion to Adamic man apart from Christ.) Ephesians 4:22 describes the negative side of regeneration, while vv. 23–24 point to the positive side. corrupt. People need inner transformation because their hearts are “deceitful above all things, and desperately sick” (Jer. 17:9).
EPHESIANS—NOTE ON 4:23 renewed. Paul expressed the negative side of the new creation in v. 22 as putting off the “old self,” while vv. 23–24 express the positive side as an entire transformation of believers’ inner selves, focusing here on their minds (see also John 3:3–6; Col. 3:9–10). Christians sometimes distinguish between knowledge of head and of heart, but the Bible shows that they should love and serve the Lord with all that is in them, including their minds, at all times (Deut. 6:5; 10:12; 13:3; Matt. 22:37; Mark 12:30; Luke 10:27). The “renewal” or “transformation” of the mind (Rom. 12:2) is a process in which believers begin to think in new and right ways as they meditate on the truths of God’s Word.
EPHESIANS—NOTE ON 4:24 put on the new self (lit., “man”; see note on v. 22). Paul focuses on the individual aspect of the corporate “new man” as described in 2:15. Believers are created anew in Christ (see also 2:10). Created after the likeness of God further shows the connection with the original creation in Genesis, where “God created man in his own image” (Gen. 1:27; cf. 1 Cor. 15:49).
EPHESIANS—NOTE ON 4:25–32 Exhortation to an Edifying Lifestyle. Paul gives practical examples of how church members build up Christ’s body (cf. vv. 13–16), based on what is true of them as Christians.
EPHESIANS—NOTE ON 4:25 Therefore. In vv. 25–32 Paul will show how Christians are to put into practice the truths explored in vv. 17–24.
EPHESIANS—NOTE ON 4:26–27 Be angry. Not all anger is sin, but the believer should not be consumed by anger, nor should one’s anger even be carried over into the next day, as this will only give an opportunity to the devil.
EPHESIANS—NOTE ON 4:28 Paul uses the thief to illustrate how repentance impacts one’s lifestyle. Repentance involves both stopping (negative) and starting (positive). The thief must stop stealing and start doing honest work. Stealing arises out of laziness and greed, so the repentant thief must display the opposite: diligence at labor and willingness to share.
EPHESIANS—NOTE ON 4:29 corrupting talk. As with the “stopping” and “starting” noted in v. 28, Christians are to stop evil speech, substituting talk that is good for building up and giving grace. “Corrupting” (Gk. sapros) also applies to “bad” (rotten) fruit (Luke 6:43) or “bad” (putrid) fish (Matt. 13:48). To “give grace” in speaking means to benefit others rather than corrupt them through what is said.
EPHESIANS—NOTE ON 4:30 grieve. Grieving the Holy Spirit means to cause him sorrow by one’s sin. sealed. See note on 1:13. The day of redemption is the day of Christ’s return (see Luke 21:28; Rom. 8:23).
EPHESIANS—NOTE ON 4:31 All bitterness means “every kind of bitterness.” “All” also modifies the other items in the list, telling readers to put away all wrath, anger, clamor, slander, and malice. “Bitterness” may head the list because it so often leads to the other sins that Paul names. Bitterness comes from a heart that is not right before God (Acts 8:21–23); it is a primary characteristic of an unregenerate person (Rom. 3:10–14); and it causes destruction and defilement (Heb. 12:15). Bitterness and resentment are thus incompatible with Christian character and must be put away. People often are very careless with their speech (“slander”), even though the tongue can ignite a forest fire of harm to others (James 3:5–6).
EPHESIANS—NOTE ON 4:32 Being kind, tenderhearted, and forgiving flows from constantly remembering that God first forgave us and that we need his forgiveness daily, as the Lord’s Prayer reminds us: “forgive us our debts, as we also have forgiven our debtors” (Matt. 6:12; cf. Luke 11:4).
EPHESIANS—NOTE ON 5:1–20 New Life in Love. After a two-verse transitional section, Paul gives general instructions for holy living. He focuses on purity of life—both by avoiding evil deeds and associations and by adopting holy practices. Verse 21 connects vv. 1–20 with vv. 22–6:9.
EPHESIANS—NOTE ON 5:1–2 Exhortation to Self-Sacrificial Love. Paul’s discussion of love serves also as an introduction to further instructions on holy living (vv. 3–20). imitators. Believers are to imitate God’s holiness in all of their conduct. They are to be like him, not as slaves trying to earn a wage but as children—and beloved children at that! loved. The past tense does not suggest that Christ has stopped loving us but only that, when he gave himself up for us, it was the supreme act of his love (see John 15:13).
EPHESIANS—NOTE ON 5:3–20 Instruction in Holy Living. Paul gives general instructions on how Christians are to lead holy lives. He centers on wisdom in speech, sexual purity, associations, and other similar aspects of a thankful life.
EPHESIANS—NOTE ON 5:3 sexual immorality. This general term (Gk. porneia) covers all sexual sins, including adultery, fornication, homosexuality, etc. Covetousness is a jealous longing for what others possess (Ex. 20:17), and it amounts to idolatry (Eph. 5:5; Col. 3:5). named. Christians must be careful to guard their integrity and public reputation because public sins dishonor God, who has chosen them to be holy (see note on Eph. 1:4). saints. See note on 1:1.
EPHESIANS—NOTE ON 5:4 Thanksgiving, in contrast to crude joking and foolish talk, is the positive way to speak, and it also counteracts covetousness (see v. 3). The way to avoid coveting others’ possessions is to concentrate with thanks upon the good things the Lord has given (see vv. 19–20).
EPHESIANS—NOTE ON 5:5 idolater. Covetousness places one’s ultimate allegiance in the acquisition of the possessions of others, which often leads to other grave sins (e.g., 1 Kings 21:1–19). Paul says this is tantamount to idolatry (see also Col. 3:5). inheritance. See Eph. 1:13–14; 4:30. kingdom. Paul speaks of Christ ruling now from the right hand of God (see 1:20–22; cf. Rom. 8:34; 1 Cor. 15:24–27; Col. 3:1; etc.). Believers have already been brought into his redemptive kingdom (see Eph. 2:6; Col. 1:13–14), although it will be consummated only at his second coming (1 Cor. 15:20–24; 2 Tim. 4:1). For Paul the kingdom of God in its fullness is the eternal realm that believers will finally and fully enter through resurrection immortality (1 Cor. 15:50; 1 Thess. 2:12), but it should also be experienced in some measure now in this age, through the indwelling presence of the Holy Spirit (Rom. 14:17).
EPHESIANS—NOTE ON 5:6 deceive you … because of these things. A common deception throughout church history has been the notion that professing Christians can lead unrepentant, sinful lives after conversion to Christ (see 2 Tim. 3:1–9; 2 Pet. 2:1–3; Rev. 2:14, 20) and not suffer the consequences. But these practices lead to the wrath of God in judgment (e.g., Rev. 2:21–23). sons of disobedience. This Hebrew-inspired phrase describes people who habitually live in disobedient sin without repentance and thereby prove themselves to be children of the devil (see note on Eph. 2:2; also John 8:44; 1 John 3:10), like Judas, “the son of destruction” (John 17:12).
EPHESIANS—NOTE ON 5:7 become partners. Paul is not telling Christians to avoid all contact with nonbelievers but to avoid joining with them in their sin.
EPHESIANS—NOTE ON 5:8 Walk as children of light. See 1 John 1:5–7. Cf. also Ps. 27:1; Isa. 9:2; 42:6; 49:6; John 9:5; Acts 13:47; 26:18.
EPHESIANS—NOTE ON 5:9 Fruit of light is similar to fruit of the Spirit (cf. Gal. 5:22–23).
EPHESIANS—NOTE ON 5:10 The Bible gives general principles for life, but followers of Christ must use wisdom to discern how to apply those principles to the concrete issues of their lives. The book of Proverbs is of great help in this regard. Such wisdom may be defined as “the skill of godly living,” which one must thoughtfully discern, apply, and practice in order to live in a way that is pleasing to the Lord.
EPHESIANS—NOTE ON 5:11 Expose means either to reprove or to convince through argument and discussion (also v. 13), at the same time taking great care not to gossip or to slander others. Instead, Christians should show by their lives and their wise interactions that the works of darkness are not to be ignored among God’s holy people.
EPHESIANS—NOTE ON 5:14 it says. The quotation is not of any one OT passage but is probably a combined reference to several places, especially in Isaiah: “Arise, shine, for your light has come, and the glory of the LORD has risen upon you” (Isa. 60:1; see 9:2; 26:19).
EPHESIANS—NOTE ON 5:16 making the best use of. This phrase translates the Greek exagorazō, which can also mean “redeem” or “purchase.” Christians must actively take advantage of the opportunity to do good (cf. Ps. 90:12). Wisdom is especially needed in an evil age where the pathway of holiness is not always immediately clear until one reflects upon God’s Word and discerns his holy will.
EPHESIANS—NOTE ON 5:17 understand … the will of the Lord. This does not mean that a person tries to discern God’s secret counsel (his “hidden will”) but that he applies God’s general guidelines for life as found in the Bible (his “revealed will”; cf. Deut. 29:29 and note on Eph. 5:10).
EPHESIANS—NOTE ON 5:18 Wine was the staple drink of the ancient Mediterranean world and was fermented in order to preserve it from turning into vinegar. be filled with the Spirit. As earlier (see note on 4:28), Paul expresses a negative exhortation (what the saints are to stop doing) along with a positive command (what the saints are to start doing). Whereas wine can control the mind and ruin one’s judgment and sense of propriety, leading to debauchery, in contrast with this, being “filled with the Spirit” leads to self-control along with the other fruits of “love, joy, peace, patience, kindness, goodness, faithfulness, [and] gentleness” (Gal. 5:22–23). The command in Greek (plērousthe) is a present imperative and does not describe a onetime “filling” but a regular pattern of life.
View this chart online at http://kindle.esvsb.org/c188
| Principles of Marriage | Scripture Reference |
|---|---|
| Marriage is part of the “mystery” of God’s will | Eph. 1:9; 3:3; 5:32 |
| Paul’s instructions are directed to Spirit-filled believers | Eph. 5:18 |
| Wives are called to submit, men are called to love | Eph. 5:21–33 |
| Headship entails authority | Eph. 5:23–24 (cf. Eph. 1:22; 4:15) |
| Submission is still required of Christian wives | Eph. 5:22; Col. 3:18 (cf. Gen. 2:18; 1 Cor. 11:3) |
| Marriage involves spiritual warfare, which requires husbands and wives to put on the full armor of God | Eph. 6:10–18 |
EPHESIANS—NOTE ON 5:19 Being filled with the Spirit results in joyful praise through singing and making melody. This may refer to different kinds of psalms and hymns and spiritual songs found in the OT Psalter. It seems more likely, however, that Paul is referring both to the canonical psalms and to contemporary compositions of praise (see also Col. 3:16). “Spiritual” communicates the influence of the Holy Spirit’s filling (Eph. 5:18) in the believer’s acts of praise.
EPHESIANS—NOTE ON 5:20 To pray in the name of Jesus means to pray in faith, trusting in him as our mediator with God the Father on “the throne of grace” (John 14:6; Heb. 4:16; 10:20; see also note on John 14:13).
EPHESIANS—NOTE ON 5:21–6:9 Submission to One Another. Verse 21 is transitional, connecting with the previous section and leading to what follows. Submission is illustrated in various family relations in 5:22–33 (wives/husbands), 6:1–4 (children/parents), and 6:5–9 (servants/masters). See also Col. 3:18–25.
EPHESIANS—NOTE ON 5:21 Submission in General. Grammatically, “submitting” is a participle in Greek and is dependent on the verb in v. 15. It explains further how to walk in wisdom (vv. 15–21 are one long sentence in Gk.). It also states a general principle of submission, which is illustrated in 5:22–6:9. Absolute “mutual submission” is popular today, particularly where egalitarian philosophies are the rule. But what Paul meant by submitting “to one another” is explained through the particular examples of family relations (5:22–6:4), so it is likely that submitting to one another means “submitting to others according to the authority and order established by God,” as reflected in the examples that Paul gives in the following verses.
EPHESIANS—NOTE ON 5:22–33 Wives and Husbands. The first example of general submission (v. 21) is illustrated as Paul exhorts wives to submit to their husbands (vv. 22–24, 33). Husbands, on the other hand, are not told to submit to their wives but to love them (vv. 25–33).
EPHESIANS—NOTE ON 5:22 submit. Paul’s first example of general submission from v. 21 is the right ordering of the marriage relationship (see also Col. 3:18; 1 Pet. 3:1–7). The submission of wives is not like the obedience children owe parents, nor does this text command all women to submit to all men (to your own husbands, not to all husbands!). Both genders are equally created in God’s image (Gen. 1:26–28) and heirs together of eternal life (Gal. 3:28–29). This submission is in deference to the ultimate leadership of the husband for the health and harmonious working of the marriage relationship.
EPHESIANS—NOTE ON 5:23–24 the husband is the head of the wife. This is the grounds of the wife’s submission to her husband and is modeled on Christ’s headship over the church. Just as Christ’s position as head of the church and its Savior does not vary from one culture to another, neither does the headship of a husband in relation to his wife and her duty to submit to her husband in everything. “Head” (Gk. kephalē) here clearly refers to a husband’s authority over his wife and cannot mean “source,” as some have argued. In fact, there is no sense in which husbands are the source of their wives either physically or spiritually. In addition, in over 50 examples of kephalē in ancient Greek literature, with the idea “person A is the head of person(s) B,” person A has authority over person(s) B in every case (see also 1:22; Col. 2:10; see note on 1 Cor. 11:3).
EPHESIANS—NOTE ON 5:25 love. Paul now turns to the duty of husbands. He does not command the husband to submit to his wife but instead tells the husband that he must give himself up for her. Thus, husbands are to love their wives in a self-sacrificial manner, following the example of Christ, who “gave himself up for” the church in loving self-sacrifice. Clearly the biblical picture of a husband laying down his life for his wife is directly opposed to any kind of male tyranny or oppression. The husband is bound by love to ensure that his wife finds their marriage a source of rich fulfillment and joyful service to the Lord. Notably, Paul devotes three times more space to the husband’s duty (nine verses) than to the wife’s (three verses).
EPHESIANS—NOTE ON 5:26–27 The focus in these verses is on Christ, for husbands do not “sanctify” their wives or “wash” them of their sins, though they are to do all in their power to promote their wives’ holiness. Sanctify here means to consecrate into the Lord’s service through cleansing. washing of water. This might be a reference to baptism, since it is common in the Bible to speak of invisible, spiritual things (in this case, spiritual cleansing) by pointing to an outward physical sign of them (see Rom. 6:3–4; and note on John 4:15). There may also be a link here to Ezek. 16:1–13, where the Lord washes infant Israel, raises her, and eventually elevates her to royalty and marries her, which would correspond to presenting the church to himself in splendor at his marriage supper (see also Ezek. 36:25; Rev. 19:7–9; 21:2, 9–11). without blemish. The church’s utter holiness and moral perfection will be consummated in resurrection glory, but is derived from the consecrating sacrifice of Christ on the cross.
EPHESIANS—NOTE ON 5:28–30 Paul reiterates a husband’s calling to self-sacrificial love for his wife by comparing this love to regard for one’s own body (their own bodies), himself, and his own flesh (vv. 28–29; see also v. 33) and then to Christ’s love for his body. As vv. 29–30 make explicit, the “body” for which Christ sacrificed himself was not his own person but the “body” which is the church.
EPHESIANS—NOTE ON 5:31 one flesh. The command for a husband to love his wife as he loves “his own flesh” (v. 29) originates in the creation reality that God joins husbands and wives together to “become one flesh.” Paul’s quotation is from Gen. 2:24, speaking of marriage before there was any sin in the world; see also Matt. 19:5; Mark 10:8; 1 Cor. 6:16.
EPHESIANS—NOTE ON 5:32 By mystery Paul means the hidden plan of God that has come to fulfillment in Christ Jesus (see 1:9; 3:3–4, 9; and 6:19), thus his quotation about marriage from Genesis 2 (in Eph. 5:31) ties in to the relationship between Christ and his church. Paul’s meaning is profound: he interprets the original creation of the husband-and-wife union as itself modeled on Christ’s forthcoming union with the church as his “body” (see v. 23). Therefore, marriage from the beginning of creation (Genesis 1) was created by God to be a reflection of and patterned after Christ’s relation to the church. Thus Paul’s commands regarding the roles of husbands and wives do not merely reflect the culture of his day but present God’s ideal for all marriages at all times, as exemplified by the relationship between the bride of Christ (the church) and Christ himself, the Son of God.
EPHESIANS—NOTE ON 6:1–4 Children and Parents. The submission of 5:21 is further explained as meaning that children should submit to their parents. This submission takes the form of obedience to them. Parents are to nurture their children in the Lord.
EPHESIANS—NOTE ON 6:1 Children. The second family relationship illustrating submission to proper authority (5:21) is that of children and parents. The Mosaic law prescribed death for the child who struck or cursed a parent (Ex. 21:15, 17; Lev. 20:9), and Paul lists such disobedience as one of many grave sins (Rom. 1:30; 2 Tim. 3:2). However, Paul urges in Eph. 6:1–3 the positive duty of children to obey their parents. Obedience is due to both parents; the mother’s submission to her husband does not remove her parental dignity but rather increases it. In the Lord modifies the verb “obey.” right. What makes such obedience “right” or “just” is that it conforms to God’s holy commandment, quoted in vv. 2–3.
EPHESIANS—NOTE ON 6:2–3 Honor. Children obeying their parents (v. 1) is in part how they honor them; see also Prov. 31:28, which describes children rising to bless a wise and godly mother. promise. There were earlier commands of God with promises (e.g., Gen. 17:1–2), but this is the first and only of the Ten Commandments to contain a promise (see also Ex. 20:12). In the new covenant the promise of the land is not physical land on earth but eternal life, which begins when one is regenerated here and now and comes to full reality in the age to come. Paul is not teaching salvation on the basis of works. The obedience of children is evidence that they know God, and it results in receiving blessings from God.
EPHESIANS—NOTE ON 6:4 Fathers. As earlier, Paul begins his admonition with a negative action to avoid, followed by a positive action to develop (see note on 4:28). Paul addresses the responsibility of fathers in particular, though this does not diminish the contribution of mothers in these areas (see Proverbs 31). provoke … to anger. Obedient children are particularly vulnerable, so a domineering and thoughtless father’s actions would be discouraging to them (Col. 3:21). bring them up. Parents play a crucial, God-ordained role in the discipleship of their children “in the Lord” (Eph. 6:1); see Deut. 6:1–9. Parental discipleship in the discipline and instruction of the Lord should center on the kinds of practices already outlined in Ephesians 4–5.
EPHESIANS—NOTE ON 6:5–9 Slaves, Bondservants, and Masters. The submission of 5:21 is further illustrated with slaves (or bondservants; see ESV Preface) and masters. The duty of both is based on their both being fellow heirs of eternal life.
EPHESIANS—NOTE ON 6:5 Bondservants. See note on 1 Cor. 7:21. It is estimated that slaves (or bondservants) composed about one-third of the population of a city like Ephesus. They were considered an integral part of a family, so Paul’s instructions for bondservants were a natural part of his dealing with family relationships. In both Greek and Roman culture, bondservants had limited rights and were subject to exploitation and abuse. Paul does not condone the existing system of servitude but instead provides instructions to believing masters and bondservants regarding their relationship to each other in the Lord, and how this should be lived out within the bounds of their social and legal culture. The result, as is often observed, is that this kind of servitude slowly died out in antiquity through the influence of Christianity (see Introduction to Philemon: Purpose, Occasion, and Background). The principles in this passage apply today in terms of submission to any lawfully constituted authority, the only exception being if such a lawfully constituted authority were to require a believer to disobey God’s Word or to fundamentally compromise one’s commitment to Christ (as in the case of Acts 4:19, 20). Christ. It would be natural for Christian bondservants to despise their earthly masters in the name of their heavenly one; however, fulfilling one’s earthly obligations is, in fact, service to the Lord (cf. Eph. 6:6–7).
EPHESIANS—NOTE ON 6:8 whatever good anyone does … he will receive back from the Lord. Selfless service is not ignored or forgotten by God. There is no discrimination with the Lord, for he will reward every faithful servant equally, whether he is a bondservant or is free.
EPHESIANS—NOTE ON 6:9 Masters in antiquity had the power of life and death over their slaves and bondservants (see esv Preface). Beatings, imprisonment, or sale into harsher servitude were other punishments masters meted out. The duty of masters and all in authority is to do good to those in submission and not to take advantage of their authority by threatening them. There is no partiality with the Lord (see 1 Sam. 16:7; 2 Chron. 19:7; Rom. 2:11): he will judge fairly both masters and servants.
EPHESIANS—NOTE ON 6:10–20 The Whole Armor of God. Paul concludes his exhortations with instructions for all Christians. His imagery is a sustained portrayal of the Christian life as spiritual warfare using the Lord’s resources. There are three subsections: vv. 10–13, 14–17, and 18–20.
EPHESIANS—NOTE ON 6:10–13 The Lord’s Strength. Paul introduces the armor of God by focusing on the strength it gives.
EPHESIANS—NOTE ON 6:10 be strong. Because Christians cannot stand on their own against superhuman powers, they must rely upon the strength of the Lord’s own might (see 1:19), which he supplies chiefly through prayer (6:18).
EPHESIANS—NOTE ON 6:11 The Greek word for whole armor (panoplia) refers to the complete equipment of a fully armed soldier, consisting of both shields and weapons like those described in vv. 14, 16–17. Paul’s description here draws primarily on OT allusions, yet the terms used also overlap well with Roman weaponry (esp. the terms for the large, door-shaped shield and the short stabbing sword). Visible portrayals of such weaponry can be found on the numerous military reliefs (esp. on sarcophagi) throughout the Roman Empire. schemes. Here the diabolical origin is exposed, regarding the “deceitful schemes” of those teaching false doctrine (4:14; see also 1 John 2:18, 22; 4:3; 2 John 7).
EPHESIANS—NOTE ON 6:12 This list of spiritual rulers, authorities, and cosmic powers (see 3:10) gives a sobering glimpse into the devil’s allies, the spiritual forces of evil who are exceedingly powerful in their exercise of cosmic powers over this present darkness. And yet Scripture makes clear that the enemy host is no match for the Lord, who has “disarmed the rulers and authorities and put them to open shame, by triumphing over them in him” (Col. 2:15; see also Eph. 1:19–21).
EPHESIANS—NOTE ON 6:13 Therefore. Because the Christian’s enemies are superhuman spiritual forces, he cannot rely upon mere human resources but must take up the whole armor of God (see note on v. 11). The divine armor and “sword of the Spirit”—which belong to the Lord himself and to his Messiah in Isa. 11:4–5 and 59:17—are made available for believers. withstand. Along with “stand” in Eph. 6:11 and stand firm later in v. 13, Paul portrays Christians as soldiers in the battle line holding fast against the enemy’s charge. evil day. In 5:16 Paul identifies this whole age as “evil days,” yet the outbreak of the Satanic onslaught against Christ’s people ebbs and flows throughout this era until the final day when the Lord of Hosts will return in power and great glory (Luke 21:27) to rend the heavens and rescue his people forever.
EPHESIANS—NOTE ON 6:14–17 Standing Firm. Paul reiterates the charge to stand in the face of dreaded spiritual enemies because the Lord has not left his people defenseless. They have the complete armor of God from head to foot, which consists of the belt, breastplate, shoes, shield, helmet, and sword. These are metaphors for the spiritual resources given to them in Christ, namely, the truth, righteousness (v. 14), gospel (v. 15), faith (v. 16), salvation, and the Word of God (v. 17). As mentioned in the note on v. 13, these are aspects of God’s and the Messiah’s own character and work (as depicted in Isaiah) with which Christians are now equipped. For example, the Lord saw no one to deliver his oppressed people, so he put on his own “breastplate [of righteousness]” and “helmet of salvation” (Isa. 59:17; cf. Eph. 6:14, 17) before coming in wrath against his enemies.
EPHESIANS—NOTE ON 6:14 With the simple, rousing order, stand, Paul urges the Ephesians to withstand the enemy (cf. vv. 11, 13), and not give in to fear.
EPHESIANS—NOTE ON 6:15 Believers must always be ready to proclaim the gospel.
EPHESIANS—NOTE ON 6:16–17 flaming darts. Burning arrows were designed to destroy wooden shields and other defenses, but the shield of faith is able to extinguish the devil’s attacks. the sword of the Spirit, which is the word of God. The spiritual nature of the church’s resources is nowhere more plain than in its reliance upon God’s Word, which is the only offensive weapon mentioned in this list of spiritual armor. The Word of God is to be wielded like a sharp two-edged sword, in the mighty power of his Holy Spirit (see Heb. 4:12).
EPHESIANS—NOTE ON 6:18–20 Being Constant in Prayer. This section offers instruction on prayer (the main weapon of spiritual warfare) and explains when, how, and for whom to pray.
EPHESIANS—NOTE ON 6:18 praying. The weapons for warfare are spiritual because they are rooted in prayer, which is the Christian’s most powerful resource. Prayer is to permeate believers’ lives as a universal practice, as seen by the use of “all” four times in this verse: at all times … with all prayer … with all perseverance … for all the saints. Prayer in the Spirit is a form of worship (John 4:23–24) enabled by the Spirit of God, who intercedes on behalf of the person who prays (Rom. 8:26–27).
EPHESIANS—NOTE ON 6:21–24 Conclusion. Paul concludes his letter with closing remarks (vv. 21–22) and a final benediction (vv. 23–24). The remarks concern his introduction of Tychicus.
EPHESIANS—NOTE ON 6:21–22 Tychicus the beloved brother had served Paul faithfully for some time (see Acts 20:4; Col. 4:7; 2 Tim. 4:12; Titus 3:12) and probably carried the original letter to Ephesus.
EPHESIANS—NOTE ON 6:23–24 Paul concludes his letter with a benediction of peace, love, faith, and grace upon the church, as he had done in the opening (1:2). He mentions “love” three times, which is fitting for a letter where the love of God, the love of Christ, and Christian love have been prominent themes.