Annotations for Ephesians

1:1–2 Letter Opening. The opening of Ephesians, as in other Pauline letters, contains the names of the sender and recipients, and a greeting.

1:1 apostle. See note on 4:11. God’s holy people. Paul regularly calls his readers this (Rom 1:7; 1 Cor 1:2; 2 Cor 1:1; Phil 1:1) not because they are pious but because they believe in the definitive cleansing of sins made possible by Christ (Acts 13:38–39). By faith, Christ, through his death, has made them holy (Eph 5:25–27; cf. Acts 15:9), i.e., set them apart to be God’s people of the new covenant. Nevertheless, believers must also reflect the holiness of the God who called them (v. 4; see “Holiness”). By appropriating a term that was used for God’s covenantal people in the OT (Exod 19:6; 22:31), Paul reminds his Gentile readers that they stand within the stream of God’s redemptive history. in Ephesus. See Introduction: Date, Place of Composition, and Destination.

1:3—3:21 Calling of the Church Within Christ’s Cosmic Reconciliation. Paul unfolds for his readers God’s eternal plan to unify all things in Christ (see Introduction: Occasion and Purpose; Themes [Unity]), and explains how the church is to understand its call and identity—who it is, how it came about, and what its mission is within this plan.

1:3–14 Praise for Spiritual Blessings in Christ. Appearing as one long sentence in the original Greek, this section is often called a “doxology.” Here, Paul praises God for his spiritual blessings in Christ (v. 3). These blessings are based on the work of the triune God: election and adoption by the Father (vv. 4–6), redemption in Christ (vv. 7–12), and sealing in the Spirit (vv. 13–14). Each of these three subsections concludes with a similar refrain that praises God’s glory (vv. 6, 12, 14). This entire section presents a grand sweep of God’s saving purposes. It begins with our election from “before the creation of the world” (v. 4) and climaxes with the pronouncement of God’s will to bring unity to the cosmos under Christ (v. 10).

1:3 heavenly realms. Where not only God and the ascended Christ reside but also the evil spiritual powers reside (1:20–21; 6:12; cf. 3:10). The heavenly realms in Ephesians must be understood from Paul’s eschatological perspective of two ages: “the present age” and “the one to come” (v. 21; cf. Matt 12:32). We currently live in the overlap of these two ages. The age to come has been inaugurated by the exaltation and enthronement of Christ to God’s “right hand . . . far above all rule and authority” (vv. 20–21). The present age nevertheless continues until the final consummation of the age to come when Christ returns. As the heavenly realms are still part of the “present evil age” (Gal 1:4; cf. Eph 5:16), evil powers continue to be active in the heavenly realms until the final consummation, when they will be completely eradicated (1 Cor 15:24–26). Through our union with Christ, believers who are physically on earth also presently reside with Christ in the heavenly realms (Eph 2:6). Believers consequently share in every blessing that belongs to and comes from the heavenly realms. At the same time, our battle is not against “flesh and blood,” but against the powers that war against God in these realms (6:12). every spiritual blessing. Verses 4–14 specify the contents of these blessings, which cover the whole scope of God’s saving work in Christ. This includes our election, adoption to sonship, redemption, forgiveness, and sealing. These blessings are spiritual not so much in the sense that they are non-physical but in the sense that the Spirit of God graciously gives them. in Christ. Paul highlights Christ’s centrality in vv. 3–14 by repeatedly noting that God’s plan of reconciliation is accomplished and its blessings made available “in Christ” (vv. 3, 9, 12, 13), “in him” (vv. 4, 7, 11, 13), and “in the One he loves” (v. 6). See Introduction: Themes (Christ).

1:4 he chose us. In vv. 3–14 Paul emphasizes God’s eternal decision to grant salvation to believers in the following ways: “he chose us” (v. 4), “he predestined us” (v. 5), and “we were also chosen, having been predestined” (v. 11). Since this divine election of believers occurred “before the creation of the world” (v. 4), it is based solely on God’s gracious decision and not on any human merit (cf. God’s choosing Israel to be his treasured possession in Deut 7:6–8, or God’s choosing of Jacob over Esau before they “were born or had done anything good or bad” in Rom 9:11). See also John 5:21; 6:37, 39, 44; 15:16; 17:6; Rom 8:29–30; 9:6–26; 11:5, 7, 28; Col 3:12; 1 Thess 1:4; 2 Thess 2:13; Titus 1:1; 1 Pet 1:1; 2:9; Rev 17:8. to be holy and blameless. The goal, not the basis, of God’s election is ethical purity. See note on v. 1.

1:5 predestined. Predetermined. See note on v. 4. adoption to sonship. In the Roman world, sons were adopted to carry on the family name and maintain property ownership. The adopted son was no longer responsible to his natural father but was only responsible to his new adoptive father. Similarly, all believers, male and female, who receive the Spirit that brings about adoption (Rom 8:15, 23) acquire a new status with its accompanying privileges and responsibilities. We are no longer obligated to our old father, the devil (John 8:38, 44).

1:6 to the praise. Our election and redemption is ultimately for God’s glory. See vv. 12, 14. the One he loves. Echoes what the Father pronounced at Jesus’ baptism and transfiguration (Matt 3:17; 17:5).

1:7 we have. A present reality. redemption. Denotes releasing someone from imprisonment or slavery through paying a ransom. Just as God delivered Israel from slavery in Egypt (Deut 7:8), Christ also procured the release of believers from captivity to evil, death, and the “curse of the law” (Gal 3:13) by his sacrificial death (“through his blood”; cf. Eph 2:13; Heb 9:15; 1 Pet 1:18–19). Redemption not only cancels God’s just judgment against our acts of disobedience (“forgiveness of sins”; cf. Col 1:14) but it also frees us from the spiritual forces that formerly bound us (Eph 2:1–3). See also 1:14; 4:30; Rom 3:24; Titus 2:14.

1:9 mystery. The mystery religions of Paul’s day use “mystery” (Greek mystērion) to refer to an esoteric truth that is known only to its initiates. Paul, however, uses it to refer to a divine reality that was once hidden but is now revealed by God to his people (3:3–5, 9; Rom 16:25–26; Col 1:26). The most significant references to Paul’s use of “mystery” occur in Ephesians and Colossians. Both letters maintain that the central focus of God’s mystery is the fulfillment of his plan of salvation in Christ; Ephesians, however, highlights the uniting of all things in Christ. See notes on v. 10; 3:3–6; 5:32; 6:19.

1:10 bring unity. Greek anakephalaioō. A significant term that conveys three emphases in this context: (1) Christ is the head or ruler (v. 22), (2) Christ “sums up” or brings things into a coherent and meaningful whole, and (3) Christ restores harmony to a universe that has come into chaos because of sin (Col 1:20). In essence, the content of the “mystery” (Eph 1:9) is God’s will to sum up and unify all creation, both the animate and inanimate, under Christ’s headship.

1:11 we. Probably refers to Paul and Jewish believers. The “we” contrasts with “you” (Gentile believers) in v. 13, and this we-you contrast anticipates the Jew-Gentile issue in ch. 2. chosen. Jewish believers in Christ “were made heirs” (see NIV text note), or more specifically, God claimed them as his inheritance and possession in much the same way that he claimed Israel as his possession and heritage in the OT (Exod 19:5; Deut 4:20; 9:29; 32:9). predestined. See note on v. 4. works out everything in conformity with the purpose of his will. Emphasizes God’s providence and sovereignty. Everything that happens results from God’s will in some way, and everything that God planned will certainly come to pass (Dan 4:35; Rom 11:36). At the same time, God never does evil and Scripture never blames God for evil or sin (Job 1:21–22; Rom 5:12). Humans are still responsible for their actions (Eccl 7:29; Rom 9:19–20). They should do right and not grieve the Spirit (Eph 4:30).

1:12 first to put our hope in Christ. Paul affirms the salvation-historical priority of the Jews (John 4:22).

1:13 you. The majority of Paul’s readers were probably Gentile. See note on v. 11. marked . . . with a seal. In Paul’s day, a seal indicated ownership and protection. The seal used to mark believers as God’s people (Ezek 9:4–6; Rev 7:1–8; 9:4) and to preserve them until they attain their final “redemption” (Eph 1:14) is the Holy Spirit whom God promised (Ezek 36:26–27; Joel 2:28–29). Being marked with this seal does not refer to some second blessing or subsequent action; it refers to receiving the Spirit “when” Gentiles believe the gospel.

1:14 deposit guaranteeing. As the down payment or first installment, the Holy Spirit not only guarantees but also gives us a foretaste of the glorious life to come. our. Probably Jewish and Gentile believers. inheritance. While the OT tribes of Israel were allotted land for their inheritance, NT believers have a share in the kingdom of God. See Col 1:12; Heb 9:15; 1 Pet 1:4; cf. Eph 5:5. until the redemption. Although redemption has a present aspect (see Eph 1:7, which refers to release from the penalty and power of sin), there is nevertheless a future aspect—a time when believers will be released from the presence of sin and their bodies will be transformed. See 4:30; Rom 8:23; 2 Cor 1:22; 5:5; 1 Pet 1:5.

1:15–23 Thanksgiving and Prayer. Paul thanks God for what he is doing in the lives of his readers (vv. 15–16) and prays that the blessings God has given in vv. 3–14 will be fully realized in their lives (vv. 17–23). Specifically, Paul prays that they will have a deeper understanding of God’s plan of salvation and their place within this cosmic plan. Like vv. 3–14, this section comprises one long sentence in Greek.

1:15 ever since I heard. See Introduction: Date, Place of Composition, and Destination.

1:17 Spirit of wisdom and revelation. Paul prays that the Holy Spirit, whom they had already received, might impart “wisdom and revelation.” This request is not for esoteric wisdom or new revelation but for a deeper understanding of God—of his will and saving purposes as revealed in Christ (1 Cor 2:6–16).

1:18–19 eyes of your heart may be enlightened. The “heart” refers to the center of one’s mind, will, and spirit. In essence, Paul prays that they will receive spiritual insight regarding three blessings that are theirs: (1) hope. The certain expectation for a glorious future (Rom 5:2–5; Col 1:27) with a cosmos that is united under Christ (Eph 1:9–10); not a hopeful wish, but a confident expectation of what is to come since it is ultimately grounded on God’s faithfulness. See also 4:4. (2) riches of his glorious inheritance. Probably not the believer’s inheritance (v. 14), but God’s inheritance comprising Jewish and Gentile believers. We are his treasured possession (see note on v. 11). (3) incomparably great power . . . mighty strength. Paul uses multiple terms to emphasize the greatness of God’s power that is presently available to believers.

1:18 called. See note on 4:1.

1:20 right hand. The position of supreme honor and divine power (cf. Ps 110:1).

1:21 far above all rule . . . every name that is invoked. Christ is above every supernatural being, including the evil powers (4:8; Col 2:15; 1 Pet 3:19–22). Many worshiped the goddess Artemis (Acts 19:23–41) as the Queen of Heaven, but Christ sovereignly rules the cosmos. present age . . . the one to come. See note on v. 3.

1:22 placed all things under his feet. Paul quotes Ps 8:6, which itself recalls Gen 1:26–28. Both Paul and Heb 2:6–9 apply this psalm to Christ; Christ is the last Adam, who restores dominion over creation. head. Greek kephalē, generally implies authority. Christ is the preeminent and authoritative ruler over all things. See note on 4:16.

1:23 Paul highlights the significance of the church in God’s redemptive plan by using two terms to describe the church’s relationship to Christ: (1) his body. Shows the organic unity between Christ and his bride, the church, in much the same way that “one flesh” describes the union between man and wife in marriage. See 5:28–32. (2) fullness. The church is the central locus of Christ’s rule and presence in the cosmos. See notes on 3:19; 4:13; 5:18. fills. Christ pervades everything with his sovereign rule. See note on 4:10.

2:1–10 Made Alive in Christ. Paul wrote earlier of God’s plan to unite all things under the headship of Christ (1:10). He now explains how God will accomplish his purposes, beginning with the reconciliation of individuals to God. This section contrasts the believers’ sinful past (vv. 1–3) with their present salvation in Christ (vv. 4–7) and affirms the grace of God as the basis of this salvation (vv. 8–10). The presence of a “we-you” contrast continues the theme of 1:11–14 (see note on 1:11). Both Jews and Gentiles are in the same predicament without Christ, and both share the same privileges in Christ. Paul’s description of the salvation of believers is thoroughly God-centered. God initiates our salvation, his love and mercy motivate it, and his grace grounds it. Ultimately, the display of God’s grace is the purpose of our salvation.

2:1 dead. Before God’s action, everybody who is born is spiritually dead and alienated from the God who is life and gives life. There is no way that we can respond positively to the gospel. in your transgressions and sins. The Greek construction not only denotes the cause of our pitiful condition (cf. Gen 2–3; Rom 6:23) but also emphasizes our position outside Christ. Instead of being “in Christ” (Eph 2:6, 7, 10), we were “in . . . transgressions and sins.” The two plural synonyms “transgressions and sins” highlight the severity and variety of our deliberate and willful rebellion against God’s holiness and righteousness.

2:2 Before introducing the grace of God, Paul further shows our plight in vv. 2–3. live. Or “walk” (see note on v. 10). this world. Unbelievers are oriented to life in this “present evil age” (Gal 1:4) rather than in the “one to come” (Eph 1:21). ruler. Satan. the air. Part of the heavenly realms that is the abode of evil spirits (see note on 1:3). spirit . . . at work in those who are disobedient. Satan influences unbelievers, those who reject the authority of God.

2:3 us . . . our . . . we. Paul switches to first person plural pronouns, indicating that Jewish believers prior to their conversion were in the same predicament as his Gentile readers. Belonging to the covenant people of Israel does not automatically assure acceptance by God. Neither possession of the law nor physical circumcision has any benefit unless the law is obeyed (Rom 2:1—3:8). flesh. The unregenerate state of human beings; our natural propensity to oppose God’s will and the Spirit (Gal 5:16–21). by nature. As descendants of Adam, we inherit his guilt and deserve God’s anger and judgment (Rom 5:12–21). wrath. God’s wrath is not a mechanistic process of cause and effect but is a personal manifestation of his perfect holiness. Unlike the capricious and vindictive spite of many Greco-Roman deities, God’s wrath is the necessary and appropriate response to creatures who reject their Creator and spurn his mercy (John 3:36). God metes out his wrath in the present (Rom 1:18) and will do so climactically in the future (Rom 2:5; 1 Thess 1:10). See “Wrath.”

2:4 But. Introduces the contrasting situation that solely God’s action brings about. great love. God’s wrath does not contradict his love. God in his perfection displays his wrath against us because we have offended him; but God in his perfection loves us because he is a loving God. God’s wrath and love are simultaneously displayed on the cross. rich in mercy. God’s compassion toward us stems from his great love rather than any good we do.

2:5–6 you have been saved . . . in Christ Jesus. In these verses, Paul emphasizes aspects of our salvation that are a present reality. Due to our union “with Christ,” God has accomplished three events spiritually for believers that he did for Christ: (1) made us alive. We possess a living relationship with God (Rom 6:1–11). (2) raised us up. We presently experience spiritual resurrection life. The resurrection of our physical bodies will occur when Christ returns. (3) seated us. Being seated with Christ, we share in his victory over the demonic powers (1:20–21) and are no longer obligated to follow the world, the devil, and the flesh (vv. 1–3). with him. Although seated with Christ, we are not seated at God’s right hand. That exalted position is reserved for Christ alone.

2:5 grace. See note on v. 8.

2:7 show . . . his grace. The climactic purpose of God’s act of salvation in vv. 4–6 is to demonstrate his grace for all eternity.

2:8 by grace you have been saved. This phrase first occurs in v. 5 and is repeated here for emphasis. Grace is the basis and cause of our salvation (Rom 3:24; 11:6; Titus 3:7). It is God’s unmerited favor toward those who have transgressed his commandments and deserve his wrath. We could not help ourselves because “we were dead” (Eph 2:5). See “Love and Grace.” through faith. Faith, itself a gift of God, is the human response by which we receive God’s salvation. It is a confident trust in God whereby we refuse to justify ourselves based on our achievements but gratefully receive what God has already accomplished in Christ (see Rom 3:21–31). this. The process of salvation by grace through faith. not from yourselves. Human effort can never contribute to our salvation. the gift of God. Salvation, including our faith (Phil 1:29), is God’s initiative and activity; it is entirely “the gift of God” (cf. Titus 3:5).

2:9 works. Any human effort; equivalent to “works of the law” (Rom 3:20, 28) in a Jewish context. boast. God’s salvation excludes any human boasting (1 Cor 1:26–31). We should instead boast in the Lord (2 Cor 10:17; Gal 6:14)—in his glory (Eph 1:3–14), grace (2:7), and wisdom (3:10).

2:10 handiwork. The Greek word can connote the skillful work of a craftsman. created. The transformation of believers from death to life is so radical that it is considered a new act of creation (4:24; 2 Cor 5:17). The scope of this new creation is more than the individual. It also includes the community of faith (vv. 14–16; Gal 6:15), and, together, the new creation of the individual and the community anticipates that of the cosmos (Eph 1:10; Rom 8:18–25). See notes on Eph 2:15; 4:24; see also “Creation.” for us to do. Or “that we should walk in them.” The occurrence of the Greek for “walk” here and in v. 2 contrasts our former and present lifestyles. Instead of “walking” in “transgressions and sins” (v. 1), God has created us anew to “walk” in “good works.” These good works are not the basis of but the evidence of God’s new creative work in us.

2:11–22 Jew and Gentile Reconciled Through Christ. Paul now draws out the implication of vv. 1–10. As Jewish and Gentile believers are individually reconciled to God in Christ, these formerly hostile peoples are also reconciled with one another in Christ. Paul proceeds by explaining the nature (vv. 11–13), means (vv. 14–18), and consequences (vv. 19–22) of this reconciliation between Jews and Gentiles.

2:11 Therefore. Suggests that horizontal reconciliation (vv. 11–22) depends on vertical reconciliation (vv. 1–10). remember. Remembering God’s deliverance in the past is more than mere recall of facts; rather, it should lead us to praise and obey God in the present (cf. the appeal to Israel to recall their slavery in Egypt; see Exod 13:3; Deut 5:15). formerly. As in vv. 1–10, Paul employs a “formerly-now” structure in vv. 11–22, contrasting his Gentile readers’ past exclusion from the privileges given to Israel with their present inclusion as the people of God (see “People of God”). “uncircumcised.” A Jewish ethnic slur for Gentiles. “the circumcision.” Although other people practiced circumcision, it became the defining mark of Jewish identification since it was the physical sign of the Abrahamic covenant. done in the body by human hands. Expresses the limitations of physical circumcision in contrast to heart circumcision (Deut 30:6; Rom 2:29; Col 2:11).

2:12 Christ. The Messiah and king of Israel. foreigners to the covenants of the promise. Gentiles were excluded from the covenants that promised salvation to Israel (see “Covenant”). without hope. No expectation of receiving salvation (cf. 1 Thess 4:13).

2:13 But now. Contrast: Gentiles who once were “far away” have now been “brought near” through Christ’s sacrificial death. Although rabbinic literature uses “brought near” to describe proselytes to Judaism, the present context refers to Gentiles having access to God without conversion to Judaism.

2:14 he himself is our peace. Christ not only brings peace and reconciliation (Col 1:20) but is the embodiment and personification of peace (Isa 9:6; Mic 5:5). The focus here is the peace between Jewish and Gentile believers (“two groups”); however, Eph 2:16–18 shows that the vertical peace that believers have with God is foundational for this horizontal peace. This horizontal peace is not just the absence of hostility; it involves mutual acceptance and love (4:16, 32). the barrier, the dividing wall of hostility. May refer to the railing in the Jewish temple that separated the court of Gentiles from the inner courts (see photo) with a sign prohibiting Gentiles from entering on pain of death. Nevertheless, the fundamental reason for this barrier is the Mosaic law with its holiness code that separated Israel from the other nations and caused hostility between Jews and Gentiles.

2:15 setting aside . . . the law. Christ sets aside the old covenant with its Mosaic law and replaces it with a new covenant for all believers. Consequently, the Mosaic law cannot serve as a barrier between Jewish and Gentile believers. Although new covenant believers are not under the Mosaic law, they are under “Christ’s law” (1 Cor 9:21; cf. Matt 5:17; Rom 3:31; Gal 6:2). See “Law.” his flesh. Christ’s physical death. create . . . one new humanity. As a new creation, this new humanity comprising all believers is distinct from Jews and Gentiles (1 Cor 10:32). It is a community in which Jews and Gentiles are united in peace. See notes on Eph 2:10; 4:24.

2:16 reconcile. Bring two estranged parties into a peaceful relationship (Rom 5:10–11; 2 Cor 5:19; Col 1:22). Christ not only reconciles Jewish and Gentile believers “in one body” (the church), he also reconciles “both of them to God.” The cross destroys not only the “hostility” between Jewish and Gentile believers but also the hostility between humanity and God.

2:17 preached peace . . . far away and . . . near. Using the language of Isa 52:7; 57:19, Paul affirms that Jesus preached peace to those “far” (Gentiles) and “near” (Jews).

2:19 Consequently. The reconciliation described in vv. 19–22 is dependent upon what Christ accomplished through his death described in vv. 14–18. foreigners and strangers. Generally looked upon with contempt and suspicion in the ancient world. fellow citizens. Instead of their disenfranchised status, Gentile believers now share in the rights and privileges of God’s people.

2:20 foundation of the apostles and prophets. In 1 Cor 3:10–17, Christ is the foundation upon which the apostles build. Here, Paul employs a different imagery. The foundation is now the apostles and prophets of the first-century church because they are the first to proclaim the gospel. The message they preach are the very words of God, revealed to them by the Spirit (Eph 3:5). In this imagery, Christ is the “chief cornerstone”—the first stone to be laid and the stone that determines the placement of the foundation and all other subsequent stones. apostles and prophets. Can refer to (1) NT apostles and OT prophets, (2) NT apostles who also prophesy, or (3) NT apostles and NT prophets. There are difficulties with the first two options. In 3:5 this same phrase refers to people in the NT era. In 4:11 (and 1 Cor 12:28–29), Paul distinguishes apostles from prophets, viewing them as two separate groups. Thus, the last option is preferable.

2:21–22 holy temple . . . being built together. Paul metaphorically describes the church, Christ’s body, as a temple. Christ’s physical body is the ultimate fulfillment of all that the physical temple in Jerusalem was meant to be (John 2:19–21). At the same time, as Jewish and Gentile believers are incorporated into Christ’s body, they are “being built together” (Eph 2:22) as “living stones” (1 Pet 2:5) into God’s temple (1 Cor 3:16–17; 2 Cor 6:16). This new multiethnic temple, the church, is the fulfillment of Isa 56:3–8; 66:18–20. in the Lord. Existing in the Lord, this temple is not a physical building. dwelling in which God lives. Just as the presence of God in OT times filled first the tabernacle and then later the temple, so also God now dwells in the church “by his Spirit” (see notes on 3:19; 5:18; see also “Temple”).

3:1–13 God’s Marvelous Plan for the Gentiles. Paul explains God’s plan for the Gentiles via two moves. He first explains the mystery of Christ (vv. 2–6), focusing on its revelation (vv. 3–5) and content (v. 6). He then expands on his ministry of the gospel (vv. 7–13), highlighting the purpose of proclaiming the wisdom of God to the spiritual powers through the church (v. 10).

3:1 For this reason. Because of the inclusion of Gentiles in salvation history (2:11–22, especially vv. 19–22). prisoner of Christ Jesus. Paul is a prisoner of Rome for the sake of Christ (4:1; Phil 1:13). After this verse, Paul breaks off his thought only to resume it in v. 14.

3:2 Surely you have heard. The church in Ephesus would have been aware of Paul’s ministry given his long stay there; however, other churches would not have known much about it if Ephesians was a circular letter (see Introduction: Date, Place of Composition, and Destination). administration of God’s grace. The apostolic commission that was given to Paul by an act of grace (see v. 7 and note). As the word “administration” (Greek oikonomia) can mean “management of a household,” Paul’s task is to execute God’s plan of including Gentiles within God’s “household” (Greek oikeios, 2:19).

3:3 mystery. See notes on 1:9, 10; 3:4, 6; 5:32. by revelation. Primarily in the Damascus road experience (Gal 1:12, 15–16). I have already written briefly. May refer to 1:9–10; 2:11–22.

3:4 mystery of Christ. The mystery is about Christ and the role that he plays in uniting believers.

3:5 not made known. See note on v. 6. apostles and prophets. See note on 2:20.

3:6 This mystery is that. The content of the mystery mentioned in vv. 3–4 is now declared. together . . . together . . . together. Repetition of this word emphasizes the unique aspect of the mystery that was not previously known: Gentiles mutually and equally share in God’s blessings with Jews in the church. Although the OT declared God’s intention to bless Gentiles (Gen 12:3), the manner and extent to which God would accomplish his saving purposes by incorporating both Jews and Gentiles on equal footing into one body in Christ was not made known until the NT era.

3:7 by the gift of God’s grace given me. Paul is an apostle because he was gifted by Christ. This gift for ministry, including other gifts mentioned in 4:11, arises from God’s grace (Rom 12:6). Since not all believers have the same gift, this grace is a special endowment, given “as Christ apportioned it” (4:7; cf. 1 Cor 12:11), and goes beyond the grace by which each believer is saved.

3:8 less than the least. True humility. Paul is acutely aware of his unworthiness (cf. 1 Cor 15:9; 1 Tim 1:15) since he persecuted Christ and the church (Acts 9:4; Phil 3:6). Nevertheless, he is amazed that God in his abundant grace would use someone such as him.

3:10 now. In contrast to “ages past” (v. 9). through the church. Given God’s incredible work of reconciling two hostile groups into one organic body, the church is the perfect means to display God’s wisdom. Insofar as the church exists as a spiritually united multiethnic community, it accomplishes this task. rulers and authorities in the heavenly realms. Can refer to good or evil spiritual powers. Beholding God’s wisdom as displayed through the church leads good angels to glorify God since they “long to look” into God’s redemptive plan (1 Pet 1:12). Evil powers, on the other hand, are reminded that God’s plan of uniting all things under Christ (Eph 1:9–10) has decisively begun and that their final defeat is imminent (1 Cor 15:24).

3:11 according to his eternal purpose. Since the redemption that God “purposed in Christ” (1:9) originated in eternity past, the display of God’s wisdom through the church is not a hastily devised plan in response to Israel’s failure.

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

3:13 your glory. Paul’s apostolic sufferings mediate salvation to others (2 Cor 1:6; 4:12), enabling them to experience “glory”—a glory they participate in now as God’s treasured possession (“inheritance,” Eph 1:18; see note on 1:18–19) but a glory that will be fully realized in the last day (Rom 8:17–18, 30; Phil 3:21). See 2 Tim 2:10.

3:14–21 A Prayer for the Ephesians. Paul’s prayer has three parts: address (vv. 14–15), appeals (vv. 16–19), and adoration (vv. 20–21). In the appeals, Paul prays for power, love, and spiritual maturity—elements the church needs to fulfill (1) its role in displaying the wisdom of God to the spiritual powers (v. 10) and (2) its calling to be God’s redeemed community in the world (4:1).

3:14–15 For this reason. Resumes the thought of v. 1. I kneel. Expresses deep worship and reverence since most people in Paul’s day stood to pray (Mark 11:25; Luke 18:11, 13). Father . . . family. The Greek for “family” (patria) is derived from the Greek for “father” (patēr; see NIV text note on v. 15), reinforcing the headship of a father over a family. By addressing God as the “Father” who names (i.e., defines the identity of) every group of angelic beings (“in heaven”) and humanity (“on earth”), Paul affirms God’s greatness (cf. Ps 147:4; Isa 40:26). God brings into existence and exercises dominion over all creation.

3:16 inner being. Not the “new self” of 4:24, but the seat of one’s consciousness and moral being. It is equivalent to heart (v. 17) or mind (4:23). See notes on Rom 7:22; 2 Cor 4:16.

3:17 dwell. Not Christ’s initial dwelling at the moment of salvation but his controlling presence over our attitudes and conduct as we continually trust him. hearts. The center of one’s being (see notes on v. 16; 1:18–19).

3:18 Cf. Rom 8:35–39.

3:19 know. Not just intellectual knowledge, but also experiential knowledge. surpasses knowledge. Not unknowable, but so great that it can never be fully known. filled . . . fullness of God. Just as the presence and glory of God filled the temple in the OT (1 Kgs 8:10–11), so also Paul prays that God would fill the church to the full measure of himself—his presence, moral excellence, power, and love. See notes on 1:23; 2:21–22; 4:13; 5:18.

3:21 to him be glory. Paul ends the first part of his letter on the same tone of praise with which he began it, reminding us that the final goal of salvation in history is the eternal glorification of God. in the church and in Christ Jesus. God is glorified in the church as it displays his power and love, and God is glorified in Christ because his death brought the church into existence. See “The Glory of God.”

4:1—6:20 Conduct of the Church Within Christ’s Cosmic Reconciliation. On the basis of what God has accomplished (1:3—3:21), Paul instructs his readers how to live out their calling.

4:1–16 Unity and Maturity in the Body of Christ. Paul stresses the importance of maintaining unity (vv. 1–6) and of using diverse gifts to attain maturity in the church (vv. 7–16). This passage (especially v. 1) sets the stage for what follows since subsequent passages detail what it means for believers to live worthy of their calling and to maintain the unity of the Spirit in the community (4:17—5:20) and in the household (5:21—6:9).

4:1 prisoner. See note on 3:1. then. Marks the transition between the doctrinal and ethical sections (chs. 1–3 and 4–6, respectively); the ethical instructions depend on what God has done in Christ for humanity. calling. Described in chs. 1–3 and includes the blessings of salvation, the one new humanity comprising Jews and Gentiles, and their participation in God’s plan for cosmic unity (3:10, 21).

4:3 keep the unity of the Spirit. The Spirit creates unity, and believers are responsible to maintain (“keep”) it. See note on v. 13. bond of peace. Peace is the bond that binds them together.

4:4 There is. In vv. 4–6, Paul gives seven confessional statements of oneness that provide the basis for the unity in vv. 1–3. Although declaratory, these statements also implicitly exhort the community to unity. one body. Paul’s primary concern in this section is the church (2:14–16). one Spirit. Recalls 2:18. one hope. The corporate hope of the community. See note on 1:18–19.

4:5 one Lord. The early church affirmed that Jesus is Lord on the basis of his resurrection and exaltation. one faith. The common set of core Christian beliefs. one baptism. The initiatory rite of water baptism and the spiritual union with Christ that the rite symbolizes (see note on Rom 6:4).

4:6 one God and Father of all . . . over all and through all and in all. Confession of God’s transcendence, sovereignty, and omnipresence.

4:7 to each one of us. Christ has given every member of the body gifts as he deems fit (cf. Rom 12:6; 1 Cor 12:11). grace. See note on 3:7.

4:8 Ps 68:18 describes God’s triumphal ascension to his throne after defeating his enemies. Paul applies this to Christ’s triumphal ascension (Eph 1:20–22). captives. The spiritual powers Christ conquered by the cross (Col 2:15). gave gifts. In Ps 68:18, God “received gifts.” Paul probably adapts this psalm to show that Christ, as the ultimate victor, is able to give gifts (the leaders of v. 11) to the church. It is also possible that Paul, in order to more accurately bring out the meaning of Ps 68, uses a different textual tradition than that found in the current OT. Syriac and Aramaic translations of Ps 68:18 attest to this textual tradition as they also have “gave gifts.”

4:9 ascended . . . descended. Christ’s ascent into the heavens presupposes his descent to earth in his incarnation. The passage probably does not refer to Christ’s descent into Hades.

4:10 fill. Just as God “[fills] heaven and earth” with his sovereign rule (Jer 23:24; cf. Eph 4:6), so also Christ fills all things with his mighty rule (1:20–23).

4:11 Christ himself gave. The ultimate significance of Ps 68:18 is found in the exalted Christ giving spiritual gifts or gifted people to the church. The list here is not comprehensive (cf. Rom 12:6–8; 1 Cor 12:8–10, 28–30; 1 Pet 4:10–11). apostles. Those commissioned by Christ to proclaim his message and establish the church. Qualifications for the initial group of apostles are found in Acts 1:21–22. Paul was commissioned as an apostle when Christ appeared to him on the Damascus road (Acts 9:1–19; 22:6–21; 26:12–23; 1 Cor 15:8–9). See also notes on Mark 6:30; Rom 1:1; 1 Cor 1:1. prophets. Those who communicate a message from God that is appropriate to the situation facing the church (Acts 11:27–28; 1 Cor 14:3). See also notes on Eph 2:20; 1 Cor 12:8–10. evangelists. Greek euangelistēs, related to “gospel” (Greek euaggelion), those who preach the gospel. See Acts 21:8; 2 Tim 4:5. pastors. Or “shepherds”; used figuratively of leaders who “shepherd” their people (2 Sam 5:2, Jer 3:15; Zech 10:3). teachers. There is debate whether “the pastors and teachers” refers to individuals who have two gifts (i.e., “the pastor-teacher”) or to two separate groups of gifted people (i.e., “the pastors and the teachers”). The Greek construction suggests that the two gifts are related since teaching is an essential part of pastoral ministry (cf. 1 Tim 3:2).

4:12 to equip his people. Christ gifts leaders (v. 11) so that they can train believers to exercise their own respective gifts (v. 7) for ministry rather than do all the work for them. so that the body of Christ may be built up. Spiritual gifts are ultimately for the edification of the church, not for self-aggrandizement (1 Cor 12:7; 1 Pet 4:10).

4:13 unity. Recalls the ideal of vv. 1–6. Unity is more than having a loving or tolerant attitude. It is uniting around the core Christian beliefs of the faith and the knowledge of the Son of God (cf. v. 5; 1 Tim 3:9; Jude 3; see “apostles’ teaching” in Acts 2:42). become mature. Or “to a mature man.” Contrasts with “infants” in v. 14. Apart from the obvious difference in maturity levels indicated by their ages, the singular “man” also contrasts with the plural “infants” and emphasizes the importance of corporate unity (v. 15). fullness of Christ. The standard of maturity to which the church aspires is Christ in all his perfection. See notes on 1:23; 3:19; 5:18.

4:14 infants. Contrasts with “become mature” in v. 13 (see note there). tossed. Immaturity leads to instability and susceptibility to every kind of false teaching (cf. Acts 20:29–30; 1 Tim 1:3–4; 6:3–5; 1 John 4:1–2).

4:15 speaking the truth. The truth of the gospel (v. 21; 1:13) must be proclaimed “in love,” not with a combative attitude. grow to become . . . the head. Restatement of v. 13 using the imagery of Christ as head of the body. mature body. This translation brings out Paul’s emphasis on corporate maturity—the growth of the church.

4:16 Paul continues to use the imagery of the body to describe church growth. From him. Christ, as head of the body, is the source of sustenance for the church (cf. Col 2:19). together . . . every . . . each. Shows the necessity of each member utilizing the gifts that Christ has given them (see v. 7 and note) for the corporate growth of the body. love. Its repetition (see vv. 2, 15) emphasizes its importance for maturity and unity.

4:17—5:20 Instructions for Christian Living. Paul instructs believers how to “live a life worthy of [their] calling” (4:1) in the community of faith. They must live according to the new self rather than the old (4:17–24). Paul clarifies this with specific instructions about the new and old life (4:25—5:2) and by distinguishing between believers and unbelievers with the metaphor of light and darkness (5:3–14). He finally exhorts believers to live a wise and Spirit-filled life (5:15–20).

4:17 as the Gentiles do. Paul’s predominantly Gentile readers are to abandon their former lifestyle. thinking. Greek nous; indicates both cognitive and moral perception. The mindset of those who do not acknowledge God is empty and meaningless (cf. Eccl 1:2; Rom 1:21).

4:18 darkened in their understanding. Continues the theme of a futile reasoning process and contrasts with the enlightened hearts of believers (1:18). due to the hardening of their hearts. Their willful “ignorance” of God and his demands does not negate their culpability because it stems from their stubborn and obstinate hearts (Rom 1:18–23).

4:19 they have given themselves over. This does not contradict the divine judgment “God gave them over” of Rom 1:24, 26, 28 since God gave them over to the “sensuality” that they gladly chose. indulge in every kind of impurity . . . full of greed. Unbelieving Gentiles may not assess their own moral behavior as negatively as Paul does. Paul’s argument, however, is that any lifestyle that is not centered on the revealed will of the Creator is ultimately meaningless, falling short of the holiness that God demands. This indictment must be seen from God’s perspective, not that of believers.

4:21 truth that is in Jesus. The truth that Jesus taught and embodied during his earthly ministry.

4:22 put off. Believers must make a fundamental break with their past. old self. Contrasts with “new self” in v. 24. The “old self” is the preconversion unregenerate person who is ruled by sin and lives under the dominion of this present evil age.

4:23 See notes on Rom 12:2; Col 3:9b–10.

4:24 put on. Believers have already “put off” (v. 22) the old and “put on” the new at their conversion (note the past action in the parallel in Col 3:9; cf. Rom 6:6). The exhortation here to “put off” and “put on” does not mean to repeat continually the original putting off and putting on but means to live out its significance in light of who believers now are in Christ. new self. Related to the “new humanity” of 2:15 since both are “created” by God and both terms are based on the same Greek words kainos anthrōpos (or “new man”). While 2:15 emphasizes the corporate aspect of this new self as one humanity comprising Jewish and Gentile believers, this verse focuses on the individual aspect of this “new self,” who in contrast to the “old self,” is the individual who lives in the life of the age to come and who is part of the new creation. The change from the old to the new speaks not of a change in nature but of a change in relationship. The “old self” is what believers were “in Adam”; the “new self” is what believers are “in Christ” (1 Cor 15:22).

4:25 Therefore. In 4:25—5:2, Paul provides specific instructions about the old and new life based on the truths outlined in 4:17–24. speak truthfully to your neighbor. See Zech 8:16; Col 3:9. neighbor. Probably means other believers in this context.

4:26–27 In your anger do not sin. Or “Be angry and do not sin,” an exact quotation from the Greek translation of Ps 4:4 (see NIV text note there). Some take “be angry” as a command to righteous indignation, in contrast to the unrighteous anger of v. 31. However, the prohibition “do not sin” and the next two prohibitions (“Do not let the sun . . . and do not give the devil”) suggest that the context admonishes one not to sin whenever anger is present; whether the anger is justified is not in view. Believers must deal with anger quickly lest they give Satan an opportunity to bring about greater evil.

4:28 must work. Paul elsewhere advocates work as a means to provide for one’s own needs (2 Thess 3:6–12). Here the motivation for work is not individual profit but philanthropic support of “those in need”—especially those within the church (Gal 6:10).

4:29 unwholesome talk. Includes obscenity, slander, gossip, and abusive language. Such speech not only “defiles” the person (Matt 15:11) but also harms the community.

4:30 grieve the Holy Spirit. Paul warns his readers not to repeat the mistake of the Israelites who “rebelled and grieved” the Holy Spirit in the wilderness (Isa 63:10). Sin, especially those sins mentioned in Eph 4:25–31, destroys the unity of the community, thereby bringing sorrow to the Holy Spirit, who produced that unity (v. 3). grieve. Shows that the Spirit is a person, not just an impersonal force, since only a person can be grieved. sealed. See note on 1:13. God owns and protects believers and will finally possess them in the “day of redemption”—the day Christ returns (see note on 1:14; cf. 1 Pet 1:5).

4:31 all. Every kind of. rage . . . anger. Greek thymos . . . orgē; virtually synonymous terms.

4:32 just as. God’s forgiveness of our sins is the standard and the basis by which we forgive other believers. See Hos 3:1; Col 3:13.

5:1–2 therefore. Verses 1–2 summarize 4:25–32 with a concluding exhortation to imitate God. walk in the way of love. One specific example of imitating God. just as. Christ’s sacrificial love for us (Gal 2:20) as demonstrated on the cross is the reason and pattern by which we are to love others (Eph 5:25; John 13:34). fragrant. Indicating an offering pleasing to God (Gen 8:21; Exod 29:18, 25, 41; Lev 1:9, 13, 17; 17:6; Num 28:13). Its use here shows that Christ’s sacrificial offering for our sins was truly acceptable to God (Heb 7:27).

5:3 sexual immorality. Greek porneia; refers broadly to all illicit sexual acts outside marriage, such as premarital sex, sex with prostitutes, homosexual activity, incest, and adultery. See 1 Thess 4:3–8. greed. All forms of excessive desire, including sexual lust.

5:4 thanksgiving. An acknowledgment of our dependence on God and our grateful response to God’s gift of redemption, recognizing that he is the source of every blessing. Such an attitude corrects the self-serving focus found in the preceding vices of sexual immorality, greed, and obscene speech. See v. 20; 1 Thess 5:18.

5:5 immoral, impure or greedy. Recalls v. 3. idolater. A greedy person values possessions more than God, thereby committing idolatry (Col 3:5). has any. Paul is referring not to believers who might fall into such sin but to those who persistently and unrepentantly give themselves over to such a lifestyle. See 1 Cor 6:9–10; 15:50; Gal 5:21. inheritance. See 1:14 and note. the kingdom of Christ and of God. A unique phrase. Christ presently rules from the right hand of God (1:20), and he will one day hand his kingdom (“the kingdom of the Son,” Col 1:13) to God the Father “after he has destroyed all dominion, authority and power” (1 Cor 15:24). The phrase may therefore refer to both the present and future aspects of the divine kingdom—the one kingdom that is ruled by Christ and God.

5:6 deceive you. Believers should not be misled, thinking that such a lifestyle (vv. 3–5) has no consequences. God’s wrath. See note on 2:3.

5:7 be partners. Although we have normal social relationships with unbelievers, we must not participate in their sinful lifestyle. See note on 2 Cor 6:14.

5:8 For. Believers must reject the sinful lifestyle of vv. 3–5 because they have undergone a fundamental identity change from “darkness” to “light” when they came to the one who is light (v. 14; John 8:12; Acts 26:18; 1 Pet 2:9). Live as children of light. See Isa 2:5; 1 Thess 5:5–8; 1 John 1:5–7.

5:9 fruit of the light. The ethical actions of those who live in God’s light (Matt 7:16–20; Gal 5:22–23; Phil 1:11).

5:10 find out. The general principles contained in Scripture may not directly address certain situations in the lives of believers. Nevertheless, as Scripture is consulted, the Holy Spirit enables and enlightens them to discern “what pleases the Lord.” See Rom 12:2.

5:11 Have nothing to do with. See v. 7; 1 Tim 5:22. fruitless deeds of darkness. Contrasts with “fruit of the light” (v. 9). expose them. Not only have believers been illumined by the light, but they are now also the means to bring that light to “deeds of darkness” (cf. Matt 5:14–16). Believers expose these deeds either verbally or through their lifestyle. By not participating in such actions, they show these deeds to be the evil that they are.

5:12 the disobedient. Debatable whether this refers to unbelievers or disobedient believers, but the language of “the dead” in v. 14 suggests unbelievers (but see note on v. 13).

5:13 everything . . . visible. God’s light inevitably shows the true character of one’s deeds. becomes a light. Light not only exposes the sins of unbelievers but also transforms unbelievers so that they can become “children of light” (v. 8). If we take “the disobedient” in v. 12 to refer to believers rather than unbelievers, we would interpret vv. 13–14 not as a summons to evangelism but as a summons to discipleship; believers are to rouse themselves from their spiritual slumber so that they can again, with the aid of the Spirit, produce “fruit of the light” (v. 9).

5:14 it is said. Probably means that what follows is an early Christian hymn, possibly based on Isa 26:19 and 60:1–2. sleeper . . . dead. Images of the sinner (cf. 2:1). The hymn calls unbelievers to come to Christ and receive his life-giving light. See note on v. 13.

5:15 unwise . . . wise. The distinction between unwise and wise living is rooted in OT wisdom literature, where the fear of the Lord is the beginning of wisdom (Job 28:28; Prov 1:7; 9:10). Wisdom is obeying God’s revealed will (Deut 4:5–6; Pss 19:7; 119:98; Matt 7:24; Jas 3:13–17).

5:16 making the most of every opportunity. To do good works (2:10). See Col 4:5. the days are evil. This present age is controlled by the devil (2:2; 2 Cor 4:4). See note on 1:3.

5:17 understand. Goes beyond cognitive comprehension to applied knowledge (cf. Prov 2:1–9). what the Lord’s will is. In Ephesians, it centers not so much on personal guidance for our immediate future but on God’s saving plan to unify all things under the headship of Christ (1:9–10) and on our behavior in light of this grand vision of redemption.

5:18 Do not get drunk on wine . . . be filled with the Spirit. Paul uses the present tense of these verbs to denote not a onetime experience but a consistent pattern of life that believers should cultivate. In essence, Paul wants believers not to come under the influence of wine but to allow the Spirit to take full control of their lives. The former “leads to debauchery” (cf. Prov 23:29–35; Rom 13:13); the latter leads to a life characterized by a series of participles in the Greek: speaking, singing, making music (v. 19), giving thanks (v. 20), and submitting (v. 21). filled. Greek plēroō. Paul’s exhortation recalls earlier passages about being filled to the whole measure of the “fullness [Greek plērōma] of God” (3:19) and the “fullness [Greek plērōma] of Christ” (4:13). Together they present a picture of the church being filled with the presence of the triune God in much the same way as the OT temple was filled with the presence of God (see 2:21–22; 3:19 and notes).

5:19 speaking. The focus here is not to praise God but to “teach and admonish one another” (Col 3:16). psalms, hymns, and songs. Probably synonymous terms, indicating the use of every appropriate form that the Spirit prompts. Sing and make music . . . to the Lord. Joyful worship of Christ.

5:20 in the name. On the basis of who Christ is and what he has done.

5:21—6:9 Instructions for Christian Households. After instructing believers how to live worthy of their calling within the community of faith (4:17—5:20), Paul instructs them how to live within the household. The link between these two sections is 5:21; the submission called for in the household instructions depends on being “filled with the Spirit” (5:18; see note there). These instructions primarily differ from traditional Greco-Roman codes by presenting Christ as the true head of the family. The order within these codes reflects how the Christian household should work out Christ’s unity over all things (1:10). See Col 3:18—4:1; 1 Pet 2:18—3:7; cf. 1 Tim 2:8–15; 5:1–2; 6:1–2; Titus 2:1–10.

5:21 Submit to one another. There are two interpretations for how this relates to what follows: (1) This is a general exhortation to submit to those to whom you are obligated, and Paul specifies the particular ways in which this general command is worked out in the following household instructions (5:22—6:9). The command is not fully reciprocal since the household code does not command husbands, fathers, and masters to submit to their wives, children, and slaves. (2) This exhortation is fully reciprocal. Thus, even those in authority “submit” to their subordinates in some sense as they discharge the responsibilities called for in the household code. The first view is more likely since it understands submission in its normal meaning of accepting one’s place within a hierarchical structure. But regardless of interpretation, Paul addresses both parties of the various household relationships, seeking to promote harmonious relationships based on mutual respect and concern for the good of the other. reverence for Christ. The motivation for submission. Just as the fear of Yahweh was the guiding principle for wise living and relationships within the covenant community in the OT, the fear of or reverential obligation to Christ is now the principle for the new community of faith.

5:22 submit. Frequently synonymous with “obey” (cf. 1 Pet 3:5–6). Nevertheless, submission recognizes a divinely ordered set of relationships, and submission to another human is conditioned on the submission that one ultimately owes to God. Moreover, submission does not imply inferiority (cf. Gal 3:28) but a difference in role since Christ functionally submits to the Father (1 Cor 15:28). as you do to the Lord. The motivation for a wife’s submitting voluntarily to her husband. As the wife submits to her husband, she is also submitting to the Lord.

5:23 For. The wife submits because the husband-wife relationship mirrors the Christ-church relationship: as Christ sacrificially (as its “Savior”) leads his church, so husbands lead in the marriage relationship. head. See notes on 1:22; 1 Cor 11:3.

5:24 submit . . . in everything. In every area of life except in matters that are contrary to God’s commands (Acts 5:29). Paul presents an ideal picture of Christian marriage: just as the church submits to Christ for her benefit, so the wife submits to her husband, presupposing a relationship in which the husband loves her and has her best interests in view. Each party serves the other unselfishly.

5:25 Husbands. Paul shows that marriage is not a one-sided submission but a reciprocal relationship. The instructions given to husbands are three times longer than those given to wives. love. Not just an emotional response but an act of the will that is explained by what follows. as Christ. Husbands must follow Christ’s example, lovingly sacrificing their own interests for the wife’s good.

5:26 make her holy. There are two senses in which Christ sanctifies the church: (1) Christ sets apart the church to be his bride; she belongs to him only. (2) Christ purifies the church of her sin. He not only brings forgiveness of sins but also effects a life of holiness in the church (cf. v. 27). See note on 1:1. washing with water. May refer to water baptism or the bridal bath (cf. Ezek 16:9). But regardless of interpretation, it is clear that Christ spiritually cleanses his bride, the church (Rev 19:7; 21:9), “through the word” of the gospel (cf. John 15:3; 17:17; Jas 1:18; 1 Pet 1:23). Other passages that speak of cleansing, washing, and water include John 3:5; Titus 3:5; Heb 10:22; 1 Pet 3:21.

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

5:28–31 as their own bodies . . . loves himself . . . their own body. Based on the quotation in v. 31 of Gen 2:24. If the husband and wife “become one flesh,” then the husband’s love for his wife is akin to loving one who is part of himself.

5:32 mystery. See notes on 1:9, 10; 3:3–6; 6:19. but I am talking about. The imagery of the church as the bride of Christ draws upon the OT imagery of Israel as the bride of Yahweh (Isa 54:5; 62:5; Jer 31:32). Paul goes further in Eph 5:31 by quoting Gen 2:24 to show that Christ and the church are one body (see v. 30). The union of man (Adam in Gen 2) and wife in marriage prefigures and points to the reality of the union between Christ, the last Adam, and his bride, the church. This is a “profound mystery” because no one could have understood Gen 2:24 this way apart from God’s revelation (cf. Dan 2:18–19, 30). The union of Christ and the church finds its ultimate consummation in the wedding of the Lamb and the new Jerusalem (Rev 19:7–8; 21:2, 9).

5:33 However. Concluding summary of vv. 22–32.

6:1 Children. May refer to adult children, but v. 4 suggests that younger children are in view—those who are still growing up and dependent on their parents. obey your parents. See Prov 6:20; 30:17; Rom 1:30; Col 3:20; 2 Tim 3:2. in the Lord. In fellowship with and in obedience to the Lord.

6:2–3 Honor. Obeying one’s parents is a form of honoring them. promise. Just as the original command in Deut 5:16 (see Exod 20:12) came with the promise of a full life in the land of Canaan, so also the command in the new covenant comes with a general promise of well-being (“go well with you . . . enjoy long life”) in this present earthly life. There will be exceptions, but the general principle holds true.

6:4 do not exasperate. Parents (see NIV text note), especially fathers, should not be unnecessarily harsh or domineering (Col 3:21). of the Lord. That comes from or is prescribed by the Lord. As the Lord’s agents, parents are to raise their children according to his mandate. See 4:20–21.

6:5 Slaves. Paul does not critique the institution of slavery, nor does he condone and provide a theological basis for it. Rather, he provides practical ways of dealing with the realities of his day, helping believers negotiate the tension between being “free” in Christ (Col 3:11) yet obligated to serve an earthly master. The ultimate lordship of Christ relativizes the slave-master relationship, transforming individuals who will then influence society. Although Paul does not seek to abolish slavery, he nevertheless instructs believers elsewhere not to become slaves, and he encourages slaves who are able to obtain freedom to do so (1 Cor 7:21, 23; see Introduction to Philemon: Occasion and Purpose). While acknowledging substantive differences with the ancient world, we can cautiously apply the general principles from this passage to our various socioeconomic authority structures, such as the workplace, prison, and the military.

6:8 the Lord will reward. Although earthly masters may not reward their slaves, slaves will receive a reward for their good deeds when they stand before the judgment seat of Christ (Matt 16:27; 1 Cor 3:8, 14; 2 Cor 5:10). Paul does not specify the content of the reward here; Col 3:24 identifies it as the eternal inheritance that God has prepared for believers.

6:9 masters. In antiquity they had the power of life and death over their slaves. But Paul advocates reciprocal attitudes. in the same way. With the integrity and dedication of one who is similarly governed by a heavenly master. no favoritism. See Deut 10:17; Acts 10:34; Rom 2:11.

6:10–20 The Armor of God. Paul concludes the exhortation section of the letter (chs. 4–6) by describing the spiritual battle against evil in the heavenly realms. This passage has three sections: be strong in the Lord (vv. 10–13), stand firm with the armor (vv. 14–17), and pray constantly (vv. 18–20).

6:10 be strong. Relying not on our own inadequate strength but on God’s “mighty power” (cf. 1:19).

First-century relief of Roman soldiers in their armor (belt, breastplate, boots, shield, and sword). Paul compares the armor of a soldier with the armor of God in Eph 6:10–17.

Kim Walton, taken at the Altes Museum, Berlin

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6:11 Put on. Recalls 4:24 (see note there), suggesting that putting on the “new self” is fundamentally the same as putting on God’s armor. the full armor of God. The means by which we are to “be strong in the Lord” (v. 10). Although the armor imagery might cause his Gentile readers to recall armor worn by Roman soldiers, Paul primarily draws on OT passages that describe the armor of Yahweh (Isa 59:17) and his Messiah (Isa 11:4–5). See note on Eph 6:13. the devil’s schemes. The devil is singled out as the primary enemy, the leader of the opposing army described in v. 12.

6:12 not against flesh and blood. The Christian life is a spiritual battle in which the ultimate opposition to the gospel stems from evil spiritual powers (cf. 1:21; 3:10 and notes). These powers can operate through humans (4:14, 27) and institutions, but they cannot be reduced solely to these manifestations. rulers . . . forces of evil. These various terms show the diversity and comprehensiveness of the enemy’s power, reminding us that the battle cannot be fought merely with human resources.

6:13 full armor of God. We are able to stand only by putting on the full armor, which is comprised of the belt, breastplate, shoes, shield, helmet, and sword. These metaphorically represent truth, righteousness, the gospel, faith, salvation, and the word of God. Since the devil attacks individual believers and the corporate church (especially its unity), the armor represents resources that protect not only the individual but also the unity of the church. stand. Occurs four times in vv. 11–14. Christ has already won the decisive victory (1:20–22; 4:8; Col 2:15). Nevertheless, the consummation of cosmic harmony is still future. Paul does not call believers to invade the domain of evil; he calls them only to “stand,” maintaining what Christ has already won.

6:14 truth. Appropriate the truth of the gospel (1:13; 4:21) and be truthful with others (4:15, 25; 5:9). righteousness. Hold fast to God’s gift of justifying righteousness (Rom 3:22; 4:24; cf. Eph 1:7; 2:16), and do right and practice justice toward others (4:24; 5:9; 6:1).

6:15 readiness. Be ready for battle by appropriating the gospel, with its focus on peace vertically with God (2:1–10) and horizontally with other people (2:11–22).

6:16 shield. The Roman shield, made of wooden planks and covered with leather, could be soaked in water so as to extinguish flame-tipped arrows. faith. Trust steadfastly in God’s resources (1:19–20; 3:17), and hold firm to the community’s common set of beliefs (4:5, 13). See 1 Pet 5:8–9. flaming arrows. Examples include demonic attacks, temptations, and rage (4:26–27) that confront individuals, and false teachings and divisions that threaten the community’s unity.

6:17 salvation. Appropriate the salvation that God has already accomplished for believers in Christ (2:5–6). sword of the Spirit. A weapon for self-defense and offense. Its power and effectiveness come from the Spirit (Heb 4:12). the word of God. The gospel (1:13).

6:18 pray. Prayer is not another piece of armor but is the way believers appropriate God’s armor and stand firm. in the Spirit. Inspired and guided by the Spirit, who himself provides access to God (2:18).

6:19 Pray also for me. Leaders should be willing to ask for prayer. mystery of the gospel. The gospel is the mystery that has been revealed and is now to be proclaimed publicly. See notes on 1:9, 10; 3:3–6.

6:21–24 Final Greetings. This conclusion illustrates the theme of unity and love that Paul advocates in the letter. Despite his imprisonment, Paul’s concern is for the welfare of his readers.

6:21–22 These two verses echo Col 4:7–8, suggesting that Paul wrote both Ephesians and Colossians around the same time and that Tychicus carried both letters to the churches in Asia Minor.