Study Notes

1:1 Paul. See note on Ro 1:1. apostle . . . by the will of God. See 1Co 1:1 and note. Paul not only stresses his authority under God but also anticipates the strong emphasis he will make later in this chapter and book on God’s sovereign plan and purpose. God’s holy people. Those God has called to be his own people, i.e., all Christians (see vv. 15,18). The Greek word for this phrase carried the idea of dedication to a deity (see note on Ro 1:7). in Ephesus. See NIV text note. The book may have been intended as a circular letter to several churches, including the one at Ephesus (see notes on v. 15; 6:21–23; Ac 19:10). in Christ Jesus. This phrase (or a similar one) occurs ten times in vv. 1–13 (see article). It refers to the spiritual union of Christ with believers, which Paul often symbolizes by the metaphor “body of Christ” (see, e.g., v. 23; 2:16; 4:4,12,16; 5:23,30).

1:2 Grace and peace. See note on Ro 1:7. Paul uses the word “grace” 12 times and “peace” 8 times in Ephesians. Lord Jesus Christ. Also occurs at the end of this letter (6:23–24); see note on 1Th 1:1.

1:3–14 All one sentence in Greek, this section is sometimes called a “doxology” because it recites what God has done and is an expression of worship to honor him. It replaces the conventional thanksgiving which Paul often places near the beginning of his letters. But “blessing” God is also thanking him in a very Jewish style of prayer, and vv. 15–23 and 3:14–21 contain further prayers. Paul speaks first of the blessings we have through the Father (vv. 3–6), then of those that come through the Son (vv. 7–12) and finally of those through the Holy Spirit (vv. 13–14).

1:3 Father of our Lord Jesus Christ. Jesus’ relation to God the Father is unique (see Jn 20:17 and note). blessed . . . blessing. Jewish people used the word “bless” to express both God’s kindness to us and our thanks or praise to him. Several of these blessings are listed in vv. 4–14. heavenly realms. See article below.

1:4 chose. Divine election is a frequent theme in Paul’s letters (Ro 8:29–33; 9:6–26; 11:5,7,28; 16:13; Col 3:12; 1Th 1:4; 2Th 2:13; Titus 1:1). In this chapter it is emphasized in the following ways: (1) “he chose us” (here); (2) “he predestined us” (v. 5); (3) “we were also chosen” (v. 11); (4) “having been predestined” (v. 11). Each of these is based on believers’ status “in Christ.” before the creation of the world. Cf. Jn 17:24. holy and blameless. See 5:27 for the same pair of words. Holiness is the result—not the basis—of God’s choosing. It refers both to the holiness imparted to the believer because of Christ and to the believer’s personal sanctification (see notes on Ex 3:5; Lev 11:44; 1Co 1:2). In love. See NIV text note on vv. 4–5; cf. 3:17; 4:2,15–16; 5:2.

1:5 adoption to sonship. See Ro 8:15 and note.

1:6 to the praise of his glorious grace. A theme repeated in vv. 12 and 14. Election by grace is for God’s glory.

1:7–8 the riches of God’s grace that he lavished on us. Cf. “what great love the Father has lavished on us” (1Jn 3:1).

1:7 redemption. See v. 14; 4:30; see also Ro 3:24; Titus 2:14 and notes. The Ephesians were familiar with the Greco-Roman practice of redemption: Slaves were freed by the payment of a ransom. Similarly, the ransom necessary to free sinners from the bondage of sin and the resulting curse imposed by the law (Gal 3:13) was the death of Christ (called here “his blood”). through his blood. Cf. 2:13; 1Pe 1:18–19.

1:9 mystery. See article and notes on Ro 11:25; Col 1:26.

1:10 to bring . . . under Christ. The relatively rare Greek verb used here denotes “to sum up” in the sense of “to summarize” (cf. Rom 13:9), or, as here, “to gather under the headship of” Christ (cf. note on 2:1–10).

1:11 In him. Christ is the center of God’s plan. Whether the universe or the individual Christian is in view, only in relationship to Christ is there a meaningful future. Paul goes on to speak, not of the world as a whole, but of those who respond to God’s call. predestined. See vv. 4–5; see also Ro 8:29–30 and notes.

1:12 we, who were the first to put our hope in Christ. Probably a reference to those Jews who, like Paul, had become believers before many Gentiles had.

1:13 And you also. Probably refers to the majority of the Ephesians, who were Gentiles. message of truth. See 2Ti 2:15 and note. marked . . . with a seal. In those days a seal denoted ownership and security (4:30; 2Co 1:22).

1:14 deposit. See note on Ro 8:23. inheritance. See Col 1:12; see also Heb 9:15; 1Pe 1:4 and notes.

1:15 ever since I heard. This sounds strange from one who had spent a few years in Ephesus. He may be referring to a greatly enlarged church there, many members of which Paul did not know, or, if Ephesians was intended as a circular letter (see note on v. 1), he may be referring to news from the whole area, only a part of which he had visited.

1:17 God of our Lord Jesus Christ. See note on v. 3. Spirit of wisdom and revelation. The focus of the prayer. him. God the Father.

1:18 eyes of your heart. Your mind or understanding or inner awareness. hope. Has an objective quality of certainty (see Ro 5:5 and note). It is the assurance of eternal life guaranteed by the present possession of the Holy Spirit (v. 14). called. See Ro 8:28 and note; Php 3:14; 2Ti 1:9; Heb 3:1. his glorious inheritance in his holy people. Either the inheritance we have from God (v. 14; Col 1:12) or the inheritance God receives, i.e., the believers themselves (cf. Ps 2:8; Isa 53:10). his holy people. See note on v. 1.

1:19 In this verse Paul piles term upon term to emphasize that the extraordinary, divine power by which Jesus Christ was raised (v. 20) is the same power at work in and through believers (see Php 3:10 and note; cf. also Ps 77:16–19 and note).

1:20 right hand. The symbolic place of highest honor and authority.

1:21 all rule . . . every name that is invoked. Including whatever supernatural beings his contemporaries might conceive of, for in his day many people believed not only in the existence of angels and demons but also in that of other beings. Christ is above them all (cf. note on 1Pe 3:19–20a). the present age . . . the one to come. See Mt 12:32. Like the rabbinic teachers of his day, Paul distinguishes between the present age, which is evil, and the future age when the Messiah will consummate his kingdom and there will be a completely righteous society on earth.

1:22 under his feet. Ps 8:5–6 emphasizes the destiny of human beings, and Heb 2:6–9 shows that ultimately it is the Son of Man who rules over everything (cf. Ps 110:1; Heb 10:13). head. Christ is not only head of the church but also head over everything (see note on v. 10).

1:23 his body. See 2:16; 4:4,12,16; 5:23,30. fullness . . . fills. The church is the fullness of Christ probably in the sense that it is filled by him who fills all things.

2:1–10 In ch. 1 Paul wrote of the great purposes and plan of God, culminating in the universal headship of Christ (1:10,22), all of which is to be for “the praise of his glory” (1:14). He now proceeds to explain how God will accomplish his purposes, beginning with the salvation of individuals.

2:1 A description of their past moral and spiritual condition, separated from the life of God (cf. Col 1:21).

2:2 ruler. Satan (cf. Jn 14:30, “prince”). air. Satan is no mere earthbound enemy (cf. 6:12). spirit. Satan is a created being, but not human (cf. Job 1:6; Eze 28:15; see note on Isa 14:12–15).

2:3 All of us. Jews and Gentiles. deserving of wrath. See Jn 3:36 and note; Ro 1:18–20; 2:5; 9:22.

2:5 made us alive with Christ. This truth is expanded in Ro 6:1–10 (see notes there).

2:6 heavenly realms. See article. in Christ Jesus. Through our union with Christ (see note on 1:1).

2:7 coming ages. Cf. 1:21; refers to the future of eternal blessing with Christ.

2:8 A major passage for understanding God’s grace, i.e., his kindness, unmerited favor and forgiving love. you have been saved. “Saved” has a wide range of meanings. It includes salvation from God’s wrath, which we all had incurred by our sinfulness. The tense of the verb (also in v. 5) suggests a completed action with emphasis on its present effect. through faith. See Ro 3:21–31 (and notes on that passage), which establishes the necessity of faith in Christ as the only means of being made right with God. not from yourselves. No human effort can contribute to our salvation; it is the gracious gift of God (see Titus 3:5 and note).

2:9 not by works. One cannot earn salvation by “the works of the law” (Ro 3:20,28; cf. Jas 2:14–26 and notes). Such a law-based approach to salvation (or sanctification) is consistently condemned in the NT (see Gal 2:16 and note). Even what was the right way to obey the law in the OT (as a response to God’s salvation) is no longer an option after Jesus’ once-for-all sacrifice for sin (see Gal 3:10–14 and notes). no one can boast. No one can take credit for his or her salvation. Cf. 1Co 1:26–31; 2Co 5:17 and notes.

2:10 good works. The outworking of grace (see Titus 3:8; see also Introduction to Titus: Distinctive Characteristics). prepared in advance. Carries forward the theme of God’s sovereign purpose and planning, seen in ch. 1 (see, e.g., 1:4 and note).

2:11–22 From the salvation of individuals, Paul moves to another aspect of salvation in which God reconciles Jews and Gentiles, previously hostile peoples, not only to himself but also to each other through Christ (vv. 11–16). Even more than that, God unites these now reconciled people in one body, a truth introduced in vv. 19–22 and explained in ch. 3.

2:11–12 Refers to the state of those without Christ, described in vv. 1–10.

2:11 you who are Gentiles. Most of the Ephesians (cf. 1:13, “And you also”). “uncircumcised” . . . “the circumcision.” The rite of circumcision was applied to every Jewish male who was eight days old (see Ge 17:12 and note); so this physical act (“done in the body by human hands”) was a clear mark of distinction between Jew and Gentile, in which Jewish people naturally took pride.

2:12 at that time. Before salvation, in contrast to “But now” (v. 13). separate from Christ . . . without God. All these expressions emphasize the distance of unbelieving Gentiles from Israel and Israel’s God, as well as from Christ. covenants. God had promised blessings to and through the Jewish people (see note on Ro 9:4).

2:13 But now. Not only contrasts with “at that time” (v. 12) but also introduces the contrast between “separate from Christ” (v. 12) and “in Christ” (here). blood of Christ. Expresses the violent death of Christ as he poured out his lifeblood as a sacrifice for us (see 1:7; Heb 9:11–13 and notes).

2:14 he . . . is our peace. The means of reconciliation between Jew and Gentile (cf. Mic 5:5; Zec 9:10 and notes). two groups. Believing Jews and believing Gentiles. barrier . . . dividing wall. Possibly an allusion to the barricade in the Jerusalem temple area that marked the limit to which a Gentile might go (see note on Ac 21:28). It is used here to describe the total religious isolation Jews and Gentiles experienced from each other. hostility. Between Jews and Gentiles.

2:15 setting aside . . . the law. Since Mt 5:17 and Ro 3:31 teach that God’s moral standard expressed in the OT law is not changed by the coming of Christ, what is abolished here is probably the effect of the specific “commands and regulations” in separating Jews from Gentiles, whose nonobservance of the Jewish law renders them ritually unclean (cf. Col 2:13–14). in his flesh. Probably refers to the death of Christ (cf. note on Ro 8:3). one new humanity. The united body of believers, the church.

2:16 one body. While this could possibly mean the body of Christ offered on the cross (cf. “in his flesh,” v. 15), it probably refers to the “one new humanity” just mentioned, the body of believers.

2:17 far away . . . near. Gentiles and Jews, respectively.

2:19 Consequently. Paul indicates that the unity described in vv. 19–22 is based on what Christ did through his death, described in vv. 14–18. you. The Gentiles at Ephesus are particularly in view here. citizens . . . household. Familiar imagery. The household in ancient times was what we today might call an “extended family.”

2:20 foundation. Further metaphorical language to convey the idea of a solid, integrated structure. apostles and prophets. Probably refers to the founding work of the early Christian apostles and prophets as they preached and taught God’s word (cf. Mt 16:18 and note; 1Co 3:10–11). cornerstone. Isa 28:16, which uses the same term in its pre-Christian Greek translation (the Septuagint), refers to a foundation with a “tested” stone at the corner. Alternatively, it is possible that the term indicates the capstone at the top of an arch that unites the two columns (here, Jew and Gentile).

2:21 joined together. Cf. 4:16 for the same word. Both passages speak of the close relationship between believers. rises. The description of a building under construction conveys the sense of the dynamic growth of the church. holy temple. Paul now uses the metaphor of a temple, thereby indicating the purpose (“to become”) for which God has established his church (see 1Co 3:16 and note).

2:22 dwelling. The church is to be a people or community in whom the Holy Spirit dwells (cf. 2Co 6:16 and note).

3:1–13 Having saved people individually by his grace (2:1–10), and having reconciled them to each other, as well as to himself, through the sacrificial death of Christ (2:11–22), God also unites them on an equal basis in one body, the church. This part of God’s eternal plan was not fully revealed in previous times. Paul calls it a “mystery” (vv. 3 and 6; see notes there).

3:1 For this reason. Because of all that God has done, explained in the preceding several verses. prisoner. Apparently Paul was under house arrest at this time (see Ac 28:16,30 and note on 28:16). of Christ. Paul’s physical imprisonment was because he obeyed Christ in spite of opposition. After this verse Paul breaks his train of thought to explain the “mystery” (v. 4). He resumes his initial thought in v. 14.

3:2 Surely you have heard. Most of the Ephesians would have heard of Paul’s ministry because of his long stay there earlier. However, if this was a circular letter (see note on 1:1), the other churches may not have known much about it. administration. Paul unfolds God’s administrative plan for the church and for the universe in this letter (see especially 1:3–12). He has been given a significant responsibility in the execution of this plan.

3:3 mystery. A truth known only by divine revelation (v. 5; see Ro 16:25; see also notes on Ro 11:25; Col 1:26). Here the word “mystery” has the special meaning of the private, wise plan of God, which in Ephesians relates primarily to the unification of believing Jews and Gentiles in the new body, the church (see v. 6). It may be thought of as a secret that is temporarily hidden, but more than that, it is a plan God is actively working out and now revealing in Christ (cf. 1:9–10; Rev 10:7). by revelation. See Gal 1:12. as I have already written briefly. May refer to 1:9–10.

3:5 not made known to people in other generations. See note on v. 6. holy. Set apart for God’s service. apostles and prophets. See note on 2:20. Although Paul was the chief recipient, others received this revelation also.

3:6 heirs. See note on 1:18; cf. Gal 3:26–29 and notes. together . . . together . . . together. The repetition of this word indicates the unique aspect of the mystery that was not previously known: the equality and mutuality that Gentiles had with Jews in the church, the one body. That Gentiles would turn to the God of Israel and be saved was prophesied in the OT (Ro 15:9–12); that they would come into an organic unity with believing Jews on an equal footing was unexpected.

3:7 God’s grace given me. See v. 2 and note.

3:8 less than the least. Cf. 1Ti 1:15 and note. Paul never ceased to be amazed that one so unworthy as he should have been chosen for so high a task. His modesty was genuine, even though we may disagree with his self-evaluation. grace. In this case, a special endowment that brings responsibility for service. to preach. Parallels “to make plain” (v. 9). boundless. Far beyond what we can know, but not beyond our appreciation—at least in part (cf. Ro 11:33).

3:9 administration of this mystery. See v. 2 and note; cf. v. 3 and note.

3:10 now. In contrast to the “ages past” (v. 9). through the church. The fact that God had done the seemingly impossible—reconciling and organically uniting Jews and Gentiles in the church—makes the church the perfect means of displaying God’s wisdom. manifold. Multifaceted (in the way that many facets of a diamond reflect and enhance its beauty). rulers and authorities. Christ had ascended over all these (1:20–21; cf. 1Pe 3:19–20a and note). It is a staggering thought that the church on earth is observed, so to speak, by these spiritual powers and that to the degree the church is spiritually united it portrays to them the wisdom of God. This thought may be essential in understanding the meaning of “calling” in 4:1. heavenly realms. See article.

3:11 eternal purpose. The effective headship of Christ over a united church is in preparation for his ultimate assumption of headship over the universe (1:10).

3:12 See Heb 4:16; 10:19–22 and notes.

3:14–21 Paul now expresses a prayer that grows out of his awareness of all that God is doing in believers. God’s key gifts are “power” (vv. 16,18,20) and “love” (vv. 17–19).

3:14 For this reason. Resumes the thought of v. 1. I kneel. Expresses deep emotion and reverence, as people in Paul’s day usually stood to pray (see note on 1Ch 17:16).

3:15 family. The word in Greek is similar to the word for “father” (see NIV text note), so it can be said that the “family” derives its name (and being) from the “father.” God is our loving Father, and we can commit our prayers to him in confidence.

3:16 inner being. See v. 17; 2Co 4:16 and notes.

3:17 dwell. Be completely at home. Christ was already present in the Ephesian believers’ lives (cf. Ro 8:9). hearts. The whole inner being.

3:18 Cf. Ro 8:35–39.

3:19 surpasses knowledge. Not unknowable, but so great that it cannot be completely known. fullness. God, who is infinite in all his attributes, allows us to draw on his resources—in this case, his love.

3:20 immeasurably more. Has specific reference to the matters presented in this section of Ephesians but is not limited to these. his power. See 1:19–21.

3:21 to him be glory. The ultimate goal of our existence (see 1:6 and note). in the church and in Christ Jesus. A remarkable parallel. God has called the church to an extraordinary position and vocation (cf. v. 10; 4:1).

4:1–32 Paul here moves from theological exposition to practical exhortation for the rest of the letter. This chapter begins (v. 2) and ends (v. 32) with exhortations to love and forgive one another.

4:1–16 So far Paul has taught that God brought Jew and Gentile into a new relationship to each other in the church and that he called the church to display his wisdom. Paul now shows how God made provision for those in the church to live and work together in unity and to grow together into maturity.

4:1 prisoner. See note on 3:1. calling. See 3:10,21 and notes.

4:3 keep the unity. Which God produced through the reconciling death of Christ (2:14–22). It is the important responsibility of Christians to maintain that unity.

4:4 one hope. Has different aspects (e.g., 1:5,10; 2:7), but it is still one hope, tied to the glorious future of Christ, in which all believers share (cf. Ro 5:2–5; Col 1:27 and notes).

4:5 one baptism. Probably not primarily the baptism of the Spirit (1Co 12:13), which was inward and therefore invisible, but water baptism (see note on Ro 6:3–4) and the spiritual union with Christ it represented. Since Paul apparently has in mind that which identifies all believers as belonging together, he would naturally refer to that church ordinance in which every new convert participated publicly. At that time it was a more obvious common mark of identification of Christians than it is now, when it is celebrated in different ways and often only seen by those in the church.

4:7 grace. See 3:7–8.

4:8 Ps 68:18 (see note there) speaks of God’s triumphant ascension to his throne in the temple at Jerusalem (symbolic of his heavenly throne). Paul applies this to Christ’s triumphal ascension into heaven. Where the psalm states further that God “received gifts from people,” Paul apparently takes his cue from certain rabbinic interpretations current in his day that read the Hebrew preposition for “from” in the sense of “to” (a meaning it often has) and the verb for “received” in the sense of “take and give” (a meaning it sometimes has—but with a different preposition; see Ge 15:9; 18:5; 27:13; Ex 25:2; 1Ki 17:10–11). captives. Paul probably applies this to the spiritual enemies Christ defeated at the cross.

4:9 ascended . . . descended. Although Paul quoted from the psalm to introduce the idea of the “gifts to his people,” he takes the opportunity to remind his readers of Christ’s coming to earth (his incarnation) and his subsequent resurrection and ascension. This passage probably does not teach, as some think and as some translations suggest, that Christ descended into hell (see article).

4:11 Christ himself gave. The quotation from Ps 68:18 in v. 8 finds its fulfillment in Christ the ascended Lord, who himself has given gifts (see article). apostles. Mentioned here because of their role in establishing the church (2:20). For qualifications of the initial group of apostles, see Ac 1:21–22; see also notes on Mk 6:30; Ro 1:1; 1Co 1:1; Heb 3:1. In a broader sense, Paul was also called an apostolos (apostle; 1:1), as were Barnabas (Ac 14:14), Andronicus and Junias (Ro 16:7, but see note there), James, the Lord’s brother (Ga 1:19), and Epaphroditus (Php 2:25; NIV “messenger”). As a spiritual gift, an “apostle” refers to one sent on a mission, comparable to a missionary or church planter. prophets. People to whom God made known a message for his people that was appropriate to their particular need or situation (see Ac 11:27; 1Co 12:10 and notes). evangelists. See Ac 21:8; 1Co 1:17. While some of the other gifted people helped it grow through the discipleship of those who were already believers, the evangelists helped the church grow by augmentation. Since the objective mentioned in v. 12 is “to equip his people for works of service,” we may assume that evangelists, among their various ministries, also challenged other Christians to communicate the truth of the gospel by their words and lives. pastors and teachers. Because of the Greek grammatical construction, it is clear that these groups of gifted people are closely related. Those who have pastoral care for God’s people (the image is that of shepherding) will naturally provide “food” from the Scriptures (teaching; cf. 1Ti 3:2), while teachers will have pastoral concern for their students.

4:12 to equip his people for works of service. Those mentioned in v. 11 were not to do all the work for the people but were to train the people to do the work themselves. The leaders’ role is not to control or coerce others to act on the leaders’ behalf, but to equip and encourage God’s people to exercise their spiritual gifts for the glory of God. so that the body of Christ may be built up. See v. 16. Spiritual gifts are for the body, the church, and are not to be exercised individualistically. “Built up” reflects the imagery of 2:19–22. Both concepts—body and building—occurring together emphasize the key idea of growth.

4:13 until. Expresses not merely duration but also purpose. unity. Carries forward the ideal of vv. 1–6. in the faith. Here “faith” refers to the Christians’ common conviction about Christ and the doctrines concerning him, as the following words make clear (cf. also “the apostles’ teaching” in Ac 2:42). knowledge of the Son of God. Unity is not just a matter of a loving attitude or religious feeling; it is also a matter of truth and a common understanding about God’s Son. mature . . . fullness of Christ. The maturity of the perfectly balanced character of Christ.

4:14 infants. Contrast the maturity of v. 13 (cf. 1Co 3:1). tossed. The nautical imagery pictures the instability of those who are not strong Christians (cf. Jas 1:6). teaching. Then, as now, there were many distorted teachings and heresies that would easily throw the immature off course. cunning . . . craftiness . . . deceitful scheming. Sometimes those who try to draw people away from the Christian faith are not innocently misguided but deliberately deceitful and evil (cf. 1Ti 4:1–2).

4:15 speaking the truth in love. Too often Christians speak truth in unloving ways or show love without holding to the truth. grow . . . head. A slightly different restatement of v. 13, based now on the imagery of Christ as the head of the body, which is the church. Paul thus speaks primarily of corporate maturity. It is the “body of Christ” that is to be “built up” (v. 12). In v. 13 “we all” are to become “mature.”

4:16 Further details of the imagery of the body growing under the direction of the head. The parts of the body help each other in the growing process, picturing the mutual ministries of God’s people spoken of in vv. 11–13 (cf. Ro 12:3–8). love. Maturity and unity are impossible without it (cf. vv. 2,15).

4:17—5:20 Paul has just discussed unity and maturity as twin goals for the church, which God has brought into existence through the death of Christ. He now goes on to show that purity is also essential among those who belong to him.

4:17 futility of their thinking. Life without God is intellectually frustrating, useless and meaningless (see, e.g., Ecc 1:2 and note; Ro 1:21).

4:18 darkened in their understanding. Continues the idea of a futile thought life. hardening of their hearts. Moral unresponsiveness (see note on v. 19).

4:19 have given themselves over. Just as the pharaoh’s heart was hardened reciprocally by himself and by God (see Ex 7–11; see also note on Ex 4:21), so here the Gentiles have given themselves over to a sinful kind of life, while Ro 1:24, 26,28 says that God gave them over to that life.

4:20 you. Emphatic in the Greek text.

4:21 truth that is in Jesus. The wording and the use of the name Jesus (rather than Christ) suggest that Paul is referring to the embodiment of truth in Jesus’ earthly life.

4:22 former way of life. Described in 2:1–3. old self. Probably means the kind of person the Christian used to be (cf. 1Co 6:11 and note). The old lifestyle resulted from deceitful desires.

4:23 minds. Cf. the evil thoughts of unbelievers (vv. 17–18).

4:24 new self, created to be like God. Another way of referring to the “one new humanity” (see 2:15 and note) that Christ has created through his death. Here, Paul brings that perspective of newness to bear for each Christian. This is a new way of life that one not only “puts on” positionally at conversion (note the past tense in the parallel in Col 3:9–10) but is also urged to “put on” experientially as a Christian (see note on Ro 6:12–13).

4:25 truthfully. Cf. vv. 15,21. “Speak truthfully to your neighbor” echoes Zec 8:16. neighbor. Probably means fellow Christians in this context.

4:26 In your anger. Christians do not lose their emotions at conversion, but their emotions should be purified. Some anger is sinful, some is not (see Ps 4:4 and note). Do not let the sun go down. Anger should be dealt with quickly and not allowed to fester over a long period of time.

4:27 devil. Personal sin is usually due to our evil desires (Jas 1:14) rather than to direct tempting by the devil. However, Satan can use our sins—especially those, like anger, that are against others—to bring about greater evil, such as divisions among Christians.

4:28 steal no longer . . . work . . . have something to share. It is not enough to cease from sin; one must do good. The former thief must now help those in need (cf. 1Th 4:11–12; 2Th 3:6–13).

4:29 only what is helpful. An exhortation parallel to the previous one. Christians not only stop saying unwholesome things; they also begin to say things that will help build others up (cf. 1Co 14:3).

4:30 grieve. By sin, such as “unwholesome talk” (v. 29) and the sins mentioned in v. 31. The verb also demonstrates that the Holy Spirit is a person, not just an influence, for only a person can be grieved. sealed. See note on 1:13. day of redemption. See 1:14; 1Pe 1:5 and notes.

4:31 bitterness . . . malice. Such things grieve the Holy Spirit. This continues the instruction concerning one’s speech (v. 29). See note on Ro 1:29–31.

4:32 kind and compassionate. The opposite of the negative qualities of v. 31. forgiving. This basic Christian attitude, which is a result of being forgiven in Christ, along with being kind and compassionate, brings to others what we have received from God (see Col 3:13; cf. Hos 1–3 and note on 3:1).

5:1 Follow God’s example. One way of imitating God is to have a forgiving spirit (4:32). The way we imitate our Lord is to act “just as” (v. 2; 4:32) he did. The sacrificial way Jesus expressed his love for us is not only the means of salvation (as seen in ch. 2) but also an example of the way we are to live for the sake of others (see Mt 5:48 and note).

5:2 Christ loved us and gave himself up for us. See v. 25 and note. fragrant offering. In the OT the offering of a sacrifice pleased the Lord so much that it was described as a “pleasing aroma” (Ge 8:21 [see note there]; Ex 29:18, 25,41; Lev 1:9, 13,17).

5:3–5 See note on Ro 1:29–31.

5:3 not . . . even a hint. See v. 12. any kind of impurity, or of greed. Paul moves from specifically sexual sins to more general sins, such as greed. These include sexual lust but refer to other kinds of excessive desire as well. God’s holy people. See 2:21; 1Co 1:2 and note.

5:4 foolish talk or coarse joking. The context and the word “obscenity” indicate that it is not humor as such but inappropriate jokes, and especially those that slander or hurt others, that are out of place (see 4:29 and note). thanksgiving. See v. 20 and note; 1Th 5:18. By being grateful for all that God has given us, we can displace evil thoughts and words.

5:5 immoral, impure or greedy. See v. 3. idolater. Cf. Col 3:5. The greedy want things more than they want God and put things in place of God, thereby committing idolatry. inheritance. Those who persist in sexual and other kinds of greed have excluded God, who therefore excludes them from the kingdom (but see notes on 1Co 6:9,11).

5:6 God’s wrath. See Zec 1:2; Ro 1:18 and notes.

5:7 partners. Although Christians live in normal social relationships with others, as did the Lord Jesus (Lk 5:30–32; 15:1–2), they are not to participate in the sinful lifestyle of unbelievers (cf. 2Co 6:14 and note).

5:8 darkness . . . light. This section emphasizes the contrast between light and darkness, showing that those who belong to him who is “light” (1Jn 1:5), i.e., pure and true, not only have their lives illumined by him but also are the means of introducing that light into the dark areas of human conduct (cf. Mt 5:14; Php 2:15b–16).

5:9 fruit of the light. A mixed metaphor, but the meaning is clear. Light is productive (consider the effect of light on plant growth), and those who live in God’s light produce the fruit of moral and ethical character (cf. Gal 5:22–23), while those who live in darkness do not (v. 11).

5:11 Have nothing to do with. See v. 7. expose. Light, by nature, exposes what is in darkness, and the contrast shows sin for what it really is.

5:12 shameful . . . to mention. Christians should not dwell on the evil behavior of other people.

5:13 everything exposed . . . everything . . . illuminated. Paul seems to be stressing the all-pervasive nature of the light of God and its inevitable effect.

5:14 it is said. What follows may well be a hymn used by early Christians (see note on Col 3:16). sleeper . . . dead. Two images that describe a sinner (cf. 2:1 and note). Christ will shine on you. With his life-giving light (cf. 2Co 4:4–6 and notes).

5:15 unwise . . . wise. Cf. Jas 3:13–17. Having emphasized the contrast between light and darkness, Paul now turns to the contrast between wisdom and foolishness.

5:16 making the most of every opportunity. Or “redeeming the time.” The wise person takes advantage of every chance to live for God and others in an evil world. The foolish person has no strategy for life and misses opportunities to live for God in an evil environment (Col 4:5).

5:17 foolish . . . understand. The contrast continues. The foolish not only miss opportunities to make wise use of time; they have a more fundamental problem: They do not understand what God’s purposes are for humankind and for Christians. God’s purposes are a basic theme in Ephesians (ch. 1). Several of these key purposes are now spelled out in vv. 18–21.

5:18 be filled. The Greek present tense is used here to indicate that the filling of the Spirit is not a once-for-all experience. Repeatedly, as the occasion requires, the Spirit empowers for worship, service and testimony. The contrast between being filled with wine and filled with the Spirit shows two kinds of influences that powerfully affect people. Verses 19–21 define the filling of the Spirit in terms of musical praise, thanksgiving and mutual submission among believers.

5:19 psalms . . . songs. Every kind of appropriate song—whether psalms, like those of the OT, or hymns directed to God, or to other songs that Christians were accustomed to singing—could provide a means for praising and thanking God (v. 20). Alternatively, all three terms may refer to different types of psalms (see note on Col 3:16). songs from the Spirit. Songs prompted by the Spirit.

5:20 always giving thanks. See Php 1:3–4; 4:6 and note; Col 1:3 and note; 2:7; 3:15; 4:2; 1Th 3:9 and note; 5:18.

5:21—6:9 In chs. 2–4 Paul showed the way God brought believing Jews and Gentiles together into a new relationship in Christ. In 4:1–6 he stressed the importance of unity. Now he shows how believers, filled with the Spirit, can live together in a practical way in various human relationships. This list of responsibilities is similar to the pattern of ancient household codes (Col 3:18—4:1; 1Pe 2:13—3:12) with key differences based on Christian theology and mutuality (see article)

5:21 Submit to one another. Goes equally well with both the preceding and the following sections, but it is especially basic to the following paragraphs. Paul will show how, in each relationship, each partner can have a conciliatory attitude that will help that relationship. The Greek grammar indicates that this mutual submission is associated with the filling of the Spirit in v. 18. The command “be filled” (v. 18) is followed by a series of participles in the Greek: speaking (v. 19), singing (v. 19), making music (v. 19), giving thanks (v. 20) and submitting (v. 21).

5:22 Wives, submit yourselves. An aspect of the mutual submission taught in v. 21. as you do to the Lord. Does not put a woman’s husband in the place of the Lord; instead, Paul teaches that a woman ought to submit herself to her husband as an act of service to the Lord (see article).

5:23 head of the wife. See 1Co 11:3 and note. as Christ. The analogy between the relationship of Christ to the church and that of the husband to the wife is basic to the entire passage. The analogy of one’s head has been understood to indicate either authority or source (see article). his body. See 2:16; 4:4,12,16.

5:25 Husbands. Paul now shows that this is not a one-sided submission but a reciprocal relationship. love. Explained by what follows. Christ loved the church and gave himself up for her. Not only the expression of our Lord’s love but also an example of how the husband ought to devote himself to his wife’s good. To give oneself up to death for the beloved is a more extreme expression of devotion than the wife is called upon to make (cf. Jn 15:13 and note).

5:26 washing with water through the word. Many attempts have been made to see marriage customs or liturgical symbolism in these words. One thing is clear: Jesus died not only to bring forgiveness but also to effect a new life of holiness in the church, which is his “bride.” A study of the concepts of washing, of water and of the word should include reference to Jn 3:5 (see note there); 15:3; see also Titus 3:5; Heb 10:22; Jas 1:18; 1Pe 1:23; 3:21 and notes.

5:27 holy and blameless. See 1:4 and note.

5:28–29 as their own bodies . . . loves himself . . . their own body. The natural inclination to care for oneself should be directed toward the other person as well (Php 2:4).

5:32 mystery. See note on Ro 11:25 and article. The profound truth of the union of Christ and his “bride,” the church, is beyond unaided human understanding. It is not that the relationship of husband and wife provides an illustration of the union of Christ and the church but that the basic reality is the latter, with marriage intended to be a human reflection of that relationship.

5:33 love . . . respect. A rephrasing and summary of the whole passage.

6:1 obey your parents. Cf. Pr 30:17; Col 3:20 and note; 2Ti 3:2. in the Lord. In fellowship with the Lord and in obedience to him.

6:2–3 Honor your father . . . on the earth. In Dt 5:16 (Ex 20:12), where this commandment occurs, the “promise” was expressed in terms of the anticipated occupation of the “land,” i.e., Canaan. That specific application was, of course, not appropriate to the Ephesians, so the more general application is made here.

6:4 do not exasperate. Or “do not provoke to anger.”

6:5 Slaves. Both the OT and the NT included regulations for societal situations such as slavery and divorce (Dt 24:1–4), which were the results of the hardness of hearts (Mt 19:8). Such regulations did not encourage or condone such situations but were divinely given, practical ways of dealing with the realities of the day. Cf. 1Co 7:21 and note; Phm 16. See article.

6:8 the Lord will reward. See article.

6:9 masters. Once again Paul stresses reciprocal attitudes (cf. 5:21—6:4). See Titus 2:9 and note. their Master and yours. Cf. Ro 14:4 and note. no favoritism with him. See Ac 10:34 and note.

6:10–20 Paul’s scope in Ephesians has been cosmic. From the very beginning he has drawn attention to the unseen world (see note on 1:3; see also 1:10,20–23; 2:6; 6:10), and now he describes the spiritual battle that takes place against evil “in the heavenly realms” (v. 12).

6:10 strong . . . power. Implies that human effort is inadequate but that God’s power is invincible.

6:11 the full armor of God. See chart.

6:12 not against flesh and blood. A caution against lashing out against human opponents as though they were the real enemy and also against assuming that the battle can be fought using merely human resources. rulers . . . forces. Cf. Paul’s earlier allusions to powerful beings in the unseen world (see notes on 1:21; 3:10). heavenly realms. See article.

6:13–14 stand your ground . . . Stand firm. In this context the imagery is not that of a massive invasion of the domain of evil but of individual soldiers withstanding assault.

6:14 belt of truth. Cf. Isa 11:5. Truth, not power, wins the battle. breastplate of righteousness. Here the warriors’ character is their defense. God himself is symbolically described as putting on a breastplate of righteousness when he goes forth to bring about justice (see Isa 59:17 and note).

6:15 feet fitted with the readiness. Whereas the description of the messenger’s feet in Isa 52:7 reflects the custom of running barefooted, here the message of the gospel is picturesquely connected with the protective and supportive footgear of the Roman soldier (see Ro 10:15 and note). gospel of peace. Cf. 2:14–16; Ro 5:1 and note.

6:16 shield of faith . . . extinguish . . . flaming arrows. Describes the large Roman shield covered with leather, which could be soaked in water and used to put out flame-tipped arrows.

6:17–18 sword of the Spirit . . . pray in the Spirit. Reminders that the battle is spiritual and must be fought in God’s strength, depending on the word and on God through prayer.

6:17 helmet of salvation. Isa 59:17 has similar language, along with the breastplate imagery (see note on v. 14). The helmet protected the soldier and, under certain circumstances, helmets provided a striking symbol of military victory. See chart.

6:18 pray in the Spirit. Pray with the help of the Spirit (cf. Ro 8:26 and note). the Lord’s people. See note on 1:1.

6:19 mystery. See 3:3,9 and note on 3:3.

6:20 in chains. See Php 1:7,13 and note; Col 4:3; Phm 10,13.

6:21–23 Paul concludes with greetings that lack personal references such as are usually found in his letters. This is understandable if Ephesians is a circular letter (see note on 1:1).

6:21 Tychicus. An associate of Paul who traveled as his representative (cf. Col 4:7; 2Ti 4:12; Titus 3:12).

6:23–24 Peace . . . Grace. See note on Ro 1:7.

6:23 brothers and sisters. See NIV text note.

6:24 love our Lord Jesus. Cf. Jn 14:15, 21,23; 21:15–17 and notes.