EPHESIANS

Gerald Peterman

Author. The writer of Ephesians identifies himself as Paul, an apostle of Christ Jesus by the will of God (see 1Co 1:1; Col 1:1). Apostle is his preferred title (Rm 1:1; 2Co 1:1; 1-2Tm), although in some letters he refers to himself as a slave (Php 1:1) and in others simply as Paul (1-2Th).

Date. The letter to the Ephesians is called a Prison Epistle (along with Philippians, Colossians, and Philemon) because it refers to Paul’s chains (6:20; cf. Php 1:13; Col 4:3; Phm 9; 13), and to his being the Lord’s prisoner (3:1; 4:1). Unlike other letters (e.g., Col 4:10), however, in Ephesians he mentions no fellow prisoners. Thus, Paul was incarcerated at the time. He could have written during his two-year Caesarean imprisonment (Ac 23:23–33; 24:4–7). Yet, Paul probably wrote while under house arrest in Rome (Ac 28:30). First, there are many similarities of content and wording between Ephesians and Colossians, suggesting that they were written near the same time, and Colossians was most likely written from Rome (see Introduction to Colossians). Furthermore, Tychicus delivers both letters (Eph 6:21–22; Col 4:7–9). Rome fits well with the large number of coworkers mentioned in Col 4:10–14, as compared to Caesarea’s relative smallness. If written from Rome, Paul penned the letter around AD 60–62.

Recipients. Is this letter sent to Ephesus, where according to Acts (20:31) Paul spent three years doing ministry? If so, it appears rather general and impersonal, differing significantly from Paul’s other letters, which are filled with references to specific needs or issues in the congregation (e.g., 1Co 7:1; 2Th 3:11–13). In addition, first, Eph 3:1–7 seems to assume that the readers are not familiar with Paul’s calling and ministry. Second, as the marginal notes of most Bibles show, many ancient manuscripts of the letter do not contain the words "at Ephesus" (1:1). As a result, it is probably best to view Ephesians as a letter intended for all Christians in Asia Minor, with Ephesus being the primary or first recipient.

As for Ephesus itself, it was a port city in western Asia Minor, made the capital of the region by Emperor Augustus in 27 BC. With a population probably above 250,000, it was the most important city in the region. Thus it was a natural choice for Paul’s church-planting ministry. Acts 19:10 reports that Paul’s work there was so effective that after two years all who lived in Asia heard the word of the Lord, both Jews and Greeks. Paul’s time in Ephesus spanned approximately AD 52–55.

(1) Unity of the Church. All believers have a God-given unity, which they should recognize and seek to maintain (4:1–6). Their position as members of one another means laying aside falsehood and speaking truth with each other (4:25). Among Paul’s letters, Ephesians is second only to Romans in its attention to Gentiles. Because of amazing grace, they share in blessings once enjoyed only by Israel (2:11–22).

(2) Exaltation of Christ Rather Than His Suffering. Although Paul referred to Christ’s cross and blood (1:7; 2:13, 16), in Ephesians he does not use the verb meaning "crucify" (cf. 1Co 1:23; 2Co 13:4; Gl 3:1) or words for Christ’s afflictions (cf. 2Co 1:5; Col 1:24; Ac 3:18). Instead Paul emphasizes Christ’s exalted state: resurrected, glorified, and seated at God’s right hand (Eph 1:20–23). All things have been subjected to this exalted Savior (1:22).

(3) Community Life and Ethics. Nearly half the letter treats how believers should live together and before the world. Very important is the address to wives and husbands (5:22–33), unique in the NT for its length and its treatment of marriage as a picture of Christ and Church. Also there appear exhortations to community love and harmony (4:25–32), to purity of lifestyle (5:1–14), and to the proper relationship between slaves and masters (6:5–9). "Be filled with the Spirit" (5:18) is a command unique to Ephesians.

(4) Realized (vs. Future) Eschatology. In the NT we find reference both to blessings already gained or realized and to those still future. For example, believers have peace with God (Rm 5:1) and are His children (8:16) now. But we also await adoption and groan as we wait (8:23). In Ephesians, although Paul made reference to future fulfillments (1:14; 2:7; 4:30; 5:5; 6:13), he emphasized realized eschatology. As further examples, believers already have every spiritual blessing (1:3), have already been raised up with Christ and seated with Him (2:6), are already united as one body (4:4), and are already light in the Lord (5:8).

(5) Life as Spiritual Warfare. This last theme is closely connected to the others. Although other letters warn about the enemy’s work (e.g., 2Co 11:14; 1Pt 5:8), only Ephesians spends so much time on the defeat of evil forces. Christ has already been exalted far above all rule and authority and power and dominion (1:21). Believers are already God’s light in a dark world (5:6–11). Significantly, Paul gave 11 verses (6:10–20) telling believers how to prepare themselves for spiritual conflict. In doing so, he gave a unique passage on the armor of God (cf. Is 59:17; 1Th 5:18).

Paul identifies himself as the letter’s sender and furthermore as one sent (apostle) by Jesus Christ. He writes to the faithful saints (one group) in Ephesus, giving a wish for grace and peace (cf. Rm 1:7; Php 1:2).

At the outset of the epistle, Paul presents the great wealth that God gives to His people as followers of Jesus the Messiah (1:3–14) and then responds to his own statement with a prayer (1:15–23) that his readers would comprehend the riches of their glorious inheritance in Christ (1:18).

These verses of praise recount all that God has done for His people in Christ. God is to be blessed (praised) for the blessings He has given (cf. Ps 103). Some themes include:

God’s Sovereignty. God, before the world began (v. 4), predestined and elected His own (vv. 4–5, 11). He chooses to reveal His plans (v. 9); He works all things according to His will (v. 11).

The Trinity. The blessings of this section have to do with God’s Spirit (v. 3; cf. 1Co 12:1, 7)—and believers are sealed with the Spirit Himself (v. 13). God the Father gives every blessing, and He gives them in the Son. Thus the phrase in Christ (v. 3) or in Him (v. 4) appears 11 times in the paragraph. The Father, Son, and Spirit always work in harmony.

Manifold Grace. Christians are blessed with every spiritual blessing (v. 3). Paul’s catalog includes election, adoption, blamelessness, forgiveness, knowledge of God’s will, salvation, and the Spirit—all gracious gifts (v. 7).

1:3–6. The section starts with a call to praise God (v. 3a) and immediately gives a broad reason: believers have received every spiritual blessing that belongs to the spiritual world (heavenly places, v. 3b; see 1:20; 2:6; 3:10; 6:18). Then v. 4 mentions specific blessings, starting with election. Election is an astonishing blessing, for it has to do with God’s loving choice of certain individuals to be His own. It is not dependent on human faith or deeds (Rm 9:10–13), since election happens before the foundation of the world (cf. Jn 17:24; 1Pt 1:20; Rv 13:8).

Election has as its goal blamelessness (v. 4b), which is not a human responsibility that flows from election. Rather, blamelessness is God’s certain work. From eternity God chose us to be blameless and in history actually makes us so by the death of Christ (5:27; Col 2:22; Jd 24).

A further blessing is predestination: that action of God in which He decides from eternity what will happen (Rm 8:29–30; 1Co 2:7; Ac 4:28). Saying He predestined us (v. 5) is nearly the same as saying He chose us. From eternity, predestination’s goal was that we would be adopted as sons (Rm 8:29; Gl 3:26) when we believe (cf. 1Jn 3:1).

Furthermore, all these blessings are freely bestowed grace (v. 6; cf. vv. 7b–8a). They all come in and through Christ (vv. 3, 5, 6). And it is God’s will that His bestowal of grace should lead to worship (praise, glory).

1:7–10. Predestination is from eternity, but these verses treat blessings that happen in time. First, redemption and redeem have to do with liberation from bondage or danger (e.g., Israel from Egypt, Ex 15:13; David from oppression, Ps 119:134). All people, however, need redemption from sin, for it enslaves us (Jn 8:34; Rm 6:6, 17) and makes us liable to wrath (2:3; Rm 1:18). This kind of redemption comes only through Jesus Christ. The NT commonly uses blood to refer to Christ’s death (see Ac 20:28; Rm 3:25; Col 1:20).

The second blessing is forgiveness of sins. Elsewhere in the NT forgiveness is seen as the content of salvation (4:32; Ac 2:38; 10:43; Rm 4:7–8). Forgiveness, received by God’s grace, means no longer having to pay for one’s own sins.

The third blessing is knowledge of His will. Mystery refers to some aspect of God’s plan that was previously hidden but that has now been made known. In NT the word appears most in Ephesians (3:3, 4, 9; 5:32; 6:19; cf. Rm 11:25; 1Co 1:26–27). His will pertains to His plan (administration) for all history (the fullness of the times, v. 10a). He makes Jesus Messiah the focus of all history and the One in and through whom God restores harmony to all creation.

1:11–12. There is a strong connection between we in v. 11 and we in v. 12. In v. 12 we is defined as those who were the first to hope in Christ, meaning Jewish believers. The Gospels and Acts show that Jewish Christians were the first to believe the gospel and receive the Spirit (cf. Ac 13:46). The phrase we have obtained an inheritance (v. 11; NASB) translates one word. Because of the word’s OT background and because it is passive, it is better translated "we were made His inheritance" (HCSB). That is, believing Israel has begun to fulfill its OT role and has received the spiritual blessing of being claimed as God’s portion or inheritance (Ex 15:17; Dt 9:29).

God’s goal in choosing Israel as His inheritance was for them to glorify Him. This purpose was hinted at in the OT (Is 43:7; 44:23) but because of disobedience was never fully accomplished. Now this purpose has been fulfilled in the gospel because He is sovereign—that is, He works all things according to the counsel of His will (v. 11).

1:13–14. But God’s inheritance is not limited to Israel. Here you also refers to Gentiles, the primary audience of the letter (2:11; 3:1). Because they heard and believed (cf. Rm 10:14), they also have received the blessing of the Holy Spirit. Concerning the Spirit, first, He seals. In the ancient world a seal both protected and announced ownership (cf. Ezk 9:4–6). Thus, God’s own are fully secure and will most certainly receive eternal life (the inheritance). Second, He is the Spirit of promise because the OT promised He would be given (Ezk 36:25–27; Jl 2:28–29). Third, the Spirit is called a pledge (cf. 2Co 1:22; 5:5). He is a good faith deposit that guarantees future completion, that is, the redemption of God’s possession (Mal 3:17; 1Pt 2:9). Finally, just as with Jews, so also Gentiles are to the praise of His glory.

The primary idea of this paragraph concerns believers understanding what God has provided for them in Christ (see previous paragraph). This section has three parts: First, an introductory thanksgiving and reason for prayer (vv. 15–16); second, a report on the content of the prayer (vv. 17–19); third, a digression on God’s power (vv. 20–23).

1:15–16. For this reason refers to the earlier praise section (1:3–14). Thus two things spur Paul’s prayer: God’s great past and present work (vv. 3–14), and the Ephesians’ current faith and love (v. 15). But Paul still saw their faith and love as God’s work, for he gave thanks for it.

1:17–19. Basically, Paul’s request was that the believers would comprehend what God had already done (described in vv. 3–14). Father of glory does not quote a particular verse but uses OT language (e.g., Ps 29:3; 24:7). Spirit of wisdom refers to the Holy Spirit (cf. Is 11:2; 1Co 2:6–16). Having the Spirit of wisdom and revelation has to do with knowing God and grasping spiritual truth. Although believers are already indwelt by the Spirit (1:13; Rm 8:9–11), they continually need His work in them to understand the things of God (1Co 2:12). What Paul meant by knowledge and insight is conditioned by the OT (1Ch 28:9; Jr 24:7; Hs 2:20). It is not mere cognition but right thinking with right relationship.

There are three things that believers should comprehend: First is the hope to which He called them (v. 18; cf. Col 1:5). Hope has to do with future certainties such as salvation (1Th 5:8), resurrection (1Co 15:52–55), and eternal life (Ti 3:7). Second, they should know the glory of His inheritance. This refers not to what believers receive (that is, what God bestows), but to what God receives: His own people. Thus, Paul’s prayer was for believers to know the astonishingly great value God places on them. Third, they should know God’s power (v. 19). It is incomparable and able to bring believers to glory. This reference to power leads to Paul’s digression (vv. 20–23).

1:20–23. God’s greatest power is demonstrated in the resurrection and glorification of Christ. This event is eternally and cosmically significant, for it demonstrates both Christ’s victory over death and His ongoing authority over all. Christ’s position at God’s right hand (v. 20) is one of favor, honor, and power (e.g., 1Kg 2:19; Jr 22:24; Ps 44:3), and His presence there determines the believer’s present and future (see 2:4–7; Heb 7:25).

Christ’s position of authority is described four ways (v. 21): (1) above all other thrones or powers (evil forces; cf. Col 1:16); (2) over every other name (cf. Php 2:9–11); (3) all things are under His feet (see Ps 8:6; 1Co 15:27; Heb 2:6–9); (4) He is head, that is, ruling authority, over all things for the benefit of the Church (HCSB), His body (v. 22; cf. 1Co 12:12–27). The second part of v. 23, which says the Church is Christ’s fullness, probably refers to divine power and glory (see Col 1:19; 2:9) and here is passive. That is, the Church is what He fills with His glory and power.

By His great power (1:20–23), first, God has spiritually regenerated sinners, transforming them from death to life (2:1–10). Second, He reconciled Jews and Gentiles, moving them from alienation to oneness (2:11–18). Third, He revealed the mystery of the Church to Paul, the apostle of the Gentiles, made him a steward of that message, and authorized him to proclaim it to the Gentiles (3:1–13).

2:1–3. The first of God’s purposes is to transform those who are spiritually dead to become alive in Christ. At the outset, Paul gives the bad news. Life without Christ is separation from God (death) caused by sins. This sinful life is called a way of walking and is in keeping with the influence of three things. First, the world (v. 2) has to do with society’s ungodly attitudes and practices. Second, the prince (v. 2) is Satan, the evil one (6:16) who works in those who disobey God (v. 2). The air is another way of talking about "heavenly places"—the unseen spiritual world (see 1:3, 20; 3:10; 6:12). Third, the flesh (v. 3) refers to self-centered human nature that craves (lusts for) wrong things (cf. 1Jn 2:16, and the comments on Rm 7:5–6). Each person dead in sin (v. 5) is heading for God’s holy anger against and punishment of sin.

2:4–7. In contrast to the above, here is the good news. God has both holy anger against sin and also merciful love for sinners (v. 4). Sinners’ conversion, described here, contrasts massively with vv. 1–3. Salvation is transfer from death in sin to life in Christ. Note that, first, new life happens purely by God’s grace (v. 5) and entails rescue from wrath. Second, all happens because of Christ’s prior work and exaltation and because God unites believers to Christ (v. 6). Thus, vv. 4–7 look back to 1:20–23. As Christ was raised and seated, so the believer gains a wholly new position of approval and security. Third, as there was a future to sin (wrath), so there is a future to saving grace—yet more grace in the ages to come (v. 7).

2:8–10. This section harks back to v. 5, reiterating and expanding on salvation by grace (cf. Rm 3:24). The phrase and that not of yourselves (v. 8) refers to the whole preceding statement: a grace-by-faith salvation does not originate with people; it is God’s gift. Since it is by faith, it is not by human effort (works, v. 9; cf. Rm 3:20; Gl 2:16). God’s goal is to eliminate human boasting (cf. Rm 3:27).

In contrast, while works do not produce salvation, salvation does produce good works (v. 10; cf. Php 1:11). Believers are God’s creation (workmanship, poiema, means "something that is made" and appears elsewhere in Rm 1:20), being created for this purpose: that we do (lit., walk in) good works. Without Christ we walked in sin (v. 1); with Him we walk in good works that God predestined (prepared beforehand; cf. Rm 9:23).

In presenting God’s purposes for Jews and Gentiles, Paul moves from describing Gentile alienation from both God and the Jewish people (2:11–12), to their reconciliation to the Lord and the Jewish people (2:13–18). Ultimately, he reveals the unification of believing Jews and Gentiles in a new body, namely the Church.

2:11–12. Before Christ’s incarnation, Gentiles suffered a terrible plight. First, since they were pagans without any covenant standing before God, Jewish people disparaged them as the Uncircumcision (circumcision being the outward sign of the God’s covenant with Abraham and all the Jewish people [Gn 17:1–27]). Second, they were alienated in various ways: from Christ (for they had no hope of a Messiah); from the people with whom God was working (Israel); from covenants that spoke of God’s future blessing. Third, any hopes or gods they had were false. Paul reminds Gentile believers of this past plight so they might better understand their present blessings.

2:13–18. As happened in 2:4, so here is great contrast. Gentile believers, formerly alienated (far off), have been brought near to God by Christ’s death (blood, v. 13; cf. 1:7), having now peace with God (Rm 5:1).

Furthermore, the law of Moses created a social and theological barrier (v. 14) and enmity (vv. 15–16) between Jew and Gentile. Christ’s death, by being the one atoning sacrifice for the new covenant, rendered the old covenant (i.e. the law of Moses) inoperative (abolishing, v. 15). Christ’s goal was not to bring Gentiles into Israel but to create from the two ethnic groups one new humanity (man, v. 15), establishing peace between them. Thus Christ, as Peacemaker, is called our peace citing Mc 5:5.

Near and far (v. 17) derive from Is 57:19 and in Ephesians refer to Jew and Gentile respectively. Since Jesus’ earthly ministry targeted almost exclusively Jews, reference to His coming and preaching to you who were far away probably has to do with the apostles as His ambassadors continuing His ministry after Pentecost. As in Rm 5:1–2, peace with God entails also being welcomed into His presence (access). But neither Jew nor Gentile now comes by way of law with its sacrifices; both come to the Father by way of the Holy Spirit (cf. Rm 8:15–16; Gl 4:6).

2:19–22. Here four images stress Gentile and Jewish unification in the Church—the one new man—and they start out political: Gentiles are no longer aliens (v. 19), but as followers of Christ become fellow citizens with Jewish believers in Jesus. This does not mean that the Gentiles become part of the "commonwealth of Israel" (cf. 2:12) but rather that Jews and Gentiles now share a heavenly citizenship in the Church (Php 3:20). Likewise they are members of God’s one family (household). From talk of a household, Paul moves to a construction (building) image (cf. 1Co 3:9–17; 1Pt 2:4–5). Verse 20 could be taken to mean the foundation laid down by the apostles and prophets, or could mean that the apostles and prophets are themselves the foundation. The latter is more likely (cf. Mt 16:18), for they were the first proclaimers of the gospel. Although some see the prophets as referring to those of the OT, this is unlikely. If Paul had meant OT prophets he would have reversed the order of words (prophets and apostles). Also, he describes "the mystery of Christ" having "now been revealed to His holy apostles and prophets" (3:4–5) indicating that he is speaking of prophets of the Church. Finally, when listing the gifts God gives the church, he mentions both "apostles" and "prophets" (4:11). This is significant in that Gentiles are now being placed into the "one new man" (2:15), the Church, not incorporated into Israel. Christ as cornerstone (cf. Is 28:16) is the absolute standard that determines the arrangement of all the other stones in the building (vv. 21–22).

From the construction image Paul moved naturally to a temple: the place where God dwells and is worshiped. God already dwells in this temple—His universal Church—even though construction is still ongoing (are being built, v. 22). Thus Gentile alienation is overcome by joining them to this new creation, the Church, in which Jewish and Gentile followers of Messiah are reconciled together.

3:1. Apparently Paul started a prayer but broke it off at v. 2 to digress on God’s commission to him on the Gentiles’ behalf. (His prayer resumes in v. 14).

3:2–7. This section begins and ends referring to grace given Paul—grace intended to benefit Gentiles. Specifically, this grace came as a stewardship (v. 2) and in Paul’s letters this word never has to do with money. Here it refers to Paul’s ministerial commission (cf. 1Co 4:1–2; 9:17; Col 1:25), which will be spoken of later (vv. 8–12). The mystery (v. 3)—also called the mystery of Christ (v. 4)—was revealed to Paul on the Damascus road (Ac 9:1–9; Gl 1:12). Mystery refers to some aspect of God’s plan that was previously hidden (cf. 1:10) and in this context is virtually equivalent to a particular truth found in the gospel (i.e., Gentile inclusion). Even though the gospel of Christ was not made known to earlier generations, it is no innovation; it was foreseen in the OT (Rm 1:2; Gl 3:8). On the other hand, only in the gospel age is the unification of Jews and Gentiles as equals now revealed.

Paul had told the Ephesians about the mystery before in brief (v. 3), probably referring to 1:9–10 and/or 2:11–22. As seen there, specifics of the mystery deal with Gentiles sharing, within the Church, privileges previously reserved for Israel alone: inheritance, family (members of the body, v. 6), and promises (e.g., forgiveness, Holy Spirit).

Paul stressed that he did not take this honor to himself, but became a servant of this gospel by God’s grace and power (v. 7; cf. 1:19; 3:16). Thus 3:1–8 contains seven instances of the words gift, give, or grace (cf. vv. 2, 7, 8).

3:8–12. Paul probably called himself the very least (cf. 1Co 15:9; 1Ti 1:15) because of his pre-Christian history as a persecutor (Gl 1:13). Nevertheless, God gave him grace, which involved a two-pronged task. The first was Paul’s preaching to Gentiles (v. 8). He did not preach an abstraction but a person—the Lord Jesus—a person with immeasurable wealth (2Co 8:9). Second, Paul was called to bring to light how God had chosen to work His plan. Here, God’s plan is called the administration of the mystery (v. 9). It refers to the way God manages the Church, called a mystery because the complete unity of Jews and Gentiles was hidden in ages past but has now been revealed. Thus, the second aspect of Paul’s task probably involved communicating the reconciliation of Jews and Gentiles as described in 2:11–18.

Furthermore, this task had a goal: making known God’s richly diverse wisdom. Certainly God’s manifold wisdom (v. 10) is at least seen in the catalog of spiritual blessings found in 1:3–14. The surprising thing in v. 10 is not what is made known, but how and to whom. First, God’s wisdom is made known through the very existence of a multi-ethnic Church. Second, evil spiritual forces (rulers and the authorities, cf. 1:21) come to see that God is overturning their work of sowing hatred and division. As always, this eternal purpose is accomplished through Christ (v. 11).

3:13. For Paul, his commission meant suffering (1Co 4:9–13; 2Co 11:23–33). He suffered for others (my tribulations) to bring them the gospel (cf. Col 1:24), which promises eternal glory (Rm 8:17, 30; 1Th 2:12).

3:14–15. For this reason looks back to the reconciliation of Jews and Gentiles in Christ (2:11–22). Since in the ancient world a name revealed one’s character and nature, Paul’s prayer is directed to a Father who begets, intimately knows, names, and exercises sovereignty over all people groups.

3:16–19. The prayer contains two basic requests: strength (vv. 16–17) and knowledge (vv. 18–19). God has more than sufficient resources (riches) to grant these requests (cf. v. 20).

First, concerning strength: The "inner being" (NIV; cf. Rm 7:22; 2Co 4:16) is parallel to heart in v. 17 and refers to the location of the self (intellect, emotions, will). Contrary to NASB, v. 17 is not a goal of v. 16 but an explanation of it. That is, spiritual power is the indwelling Christ. Certainly Jesus inhabits every Christian (Rm 8:9–10). That indwelling is a blessing of conversion. The dwelling of 3:17, however, has to do with sanctification. It is Jesus taking up residence in us, making Himself "at home" in us. This happens through faith. As we trust Him, He makes us His home.

Second, concerning knowledge: Verses 18 and 19 are parallel. Thus breadth … depth (v. 18) is a spatial and poetic way of referring to Christ’s immense love (v. 18; cf. Rm 8:35–39). Knowledge of His love is both intellectual and personal (cf. Php 2:1–2), both individual and corporate. The goal of this knowledge is fullness—being all that God wants us to be (cf. 4:13).

3:20–21. The closing doxology encourages readers and praises God. First, with language reminiscent of 1:19 they are reminded that He has the power to grant such bold requests and more still. Second, glory is given to Him, who alone deserves it (cf. Rm 16:25–27; Rv 4:11).

Basically Eph 1–3 treats doctrinal truth. In contrast, Eph 4–6 treats application. The letter moves from what God has done to what Christians should do. The latter is always based on the former (cf. Rm 12:1–2). Paul exhorts believers to apply God’s purposes in the Church (4:1–5:21), in their relationships (5:22–6:9), and in spiritual conflict (6:10–20).

Chapters 1–3 described the wealth of God’s blessings (1:3–14), calling (1:19), and amazing works of regeneration and reconciliation (2:11–22). Now 4:1 introduces all that follows: in response to God’s blessings Christians are to walk in a manner worthy of their calling, or to live worthy lives. As a word to describe conduct, "walk" is a favorite of Paul that appears repeatedly in this section (4:1, 17; 5:2, 8, 15).

4:2–3. These verses describe a worthy life, emphasizing relational terms (patience, tolerance). God, by the Spirit, has already given unity (cf. 2:11–22). Harmony in Christ’s body is God’s purpose. Thus Christians should live according to God’s purpose and strive to maintain this unity.

4:4–6. Unity presupposes basic Christian truths. Christ’s body can be only one body; each congregation is a local manifestation of it. Likewise God’s Spirit is one, by whom all are baptized into one body (1Co 12:13). There is one saving message (the gospel), which holds out one hope: eternal life.

In the world are many false lords (1Co 8:5). But Jesus is the one Lord above all. Since there is one Lord, two results follow: First, there is one faith—the common belief confessed by all. Second, there is one baptism, which unites believers to Christ (Rm 6:2–4; Gl 3:27–28).

Since there is one God (Dt 6:4; 1Tm 2:5), He must be the God and Father of both Jews and Gentiles (all) in the Church. Thus, He rules over both and works in and through them.

Here the letter moves from the call to unity and the basis for it, to diverse gifts that each member has for building this unity. The goal of their use of gifts is to attain to the unity of the faith (v. 13).

4:7. Within this unity each one performs service that is enabled by Christ’s grace. He gives grace—that is, grants spiritual giftedness—just as He wills (cf. 1Co 12:11).

4:8–10. Paul cited Ps 68 (at 4:8) because Jesus’ victory and exaltation is another example of God’s triumph, similar to the one in the psalm. Probably also, his use of the psalm is informed by Nm 18:6–14, where God gave Levites and priests as servants to His people.

Some traditions take v. 9 as referring to a descent into hell (based on a misunderstanding of 1Pt 3:19) but more likely it refers to the incarnation. Jesus ascended (was exalted after resurrection); before that He descended; that is, he became flesh (Jn 1:14). The lower parts of the earth refer to earth itself (like saying "the city of Chicago," where "the city" is "Chicago").

The result of Christ’s exaltation (cf. Php 2:9–11) is that He might fill all things (v. 10). The filling is not spatial, but in light of 1:23 and Php 2:9–11 refers to exercising sovereignty.

4:11–13. While exercising this sovereignty, Christ distributes gifts. Spiritual gift lists appear in Rm 12:6–8; 1Co 12:8–10, 28–30; and 1Pt 4:10–11. Each list is representative, not exhaustive. Uniquely, v. 11 mentions pastors (lit., "shepherds" cf. Jr 23:1–2; 1Pt 5:2). Unlike 1Co 12, gifts in Ephesians are people who qualify (NASB equipping, v. 12) God’s people to perform service that builds the Church (body, v. 12). This building has three overlapping goals: first, a two-aspect unity (faith and knowledge, v. 13); second, maturity (v. 14); and third, Christlikeness (vv. 15–16; cf. "fullness" in 3:19). Verse 13 gives a temporal limit, not to certain gifts, but to the building process itself. The process goes on until, at the return of Christ, the whole Church reaches unity.

4:14–16. Maturity is described two ways. First, in light of v. 14, it is stable in the vital realm of doctrinal truth. Second, in contrast to the malicious motives of false teaching, maturity is motivated by love (v. 15) and proclaims truth (better than speaking the truth, v. 15; cf. Gl 4:16). By proclaiming truth believers grow in Christlikeness (growing into Him; cf. 2Th 1:3; Col 1:10). This is not simply individualistic; the goal is the growth of the whole body (v. 16c).

These verses further call readers to a worthy life (cf. 4:1–3), asserting that it is not like the old life (v. 22)—it is new life (vv. 23–24). The redundant expression say, and affirm (v. 17a) stresses the call’s importance.

4:17–19. First, there is a description of what a worthy life is not: the readers are Gentiles but must not live like pagans (lit., Gentiles). Their former life included mental and spiritual error (darkened … ignorance), alienation from God (cf. 2:12; Col 1:21), stubborn rejection of truth (hardness … callous), and moral corruption (impurity). Ignorance of God leads to various sorts of immoral practice.

4:20–24. Second, there is a description of what a worthy life is: it is personal since it involves a responsibility to learn Christ (only here in NT). To learn Him entails receiving Him (cf. Col 2:6), listening to Him, and welcoming His truth (cf. Jn 14:6), and developing a whole new way of thinking (mind; cf. Rm 12:2). Though followers of Christ are already made new (2Co 5:17), they are commanded to put on the new self (v. 24; cf. Col 3:10). That is, they must apply His teaching to their lives. Elsewhere in Paul a similar tension exists between fact and command. Believers already died with Christ (Rm 6:8; Col 3:3); but they must consider themselves dead (Rm 6:11; cf. Col 3:5). They have salvation, but must put this salvation to work (Php 2:12–13).

Conversely, if the new self is put on, the old corrupted self must be laid aside.

Whereas the earlier paragraph spoke of the old and new life generally, this one tells what new habits should replace old ones. The two paragraphs are linked by the word truth (v. 24, v. 25) and the phrase lay aside (v. 22, v. 25). Comments on vv. 25–32 will be arranged according to the two primary themes of the paragraph: speech and anger.

4:25–32. First, regarding speech, Paul cited Zch 8:16 (speak truth), while urging that lying be replaced by truth. Truth is especially called for since other believers are not strangers nor our enemies but one body (cf. 1Co 12). Unwholesome speech (lit., rotten v. 29a; cf. Mt 7:17–18) both harms believers and grieves God’s Spirit (v. 30). The Spirit seals us (cf. 1:13–14) and makes us one (1Co 12:12–13). Rotten speech should be replaced by that which builds up and passes on God’s grace (v. 29b).

Second, and closely related, is anger. Anger is dangerous (e.g., Pr 29:22; Mt 5:22). Nevertheless, as Ps 4:4 demonstrates, not all anger is sin. But festering or uncontrolled anger (bitterness … wrath … and slander, v. 31) gives Satan an opportunity to work, for it divides the body of Christ and hinders the gospel.

Paul gave three directives about anger: (1) Anger should be dealt with quickly (v. 26). (2) Anger should be replaced by kindness (v. 32). Kindness is shown in a life transformed from taking (steal), to working (labor), to giving (v. 28). (3) Rather than bitterness or verbal abuse, we should offer forgiveness.

5:1–2. Receiving grace leads to giving it; so those receiving God’s forgiveness should imitate him (a common theme in Paul: 1Co 4:16; 11:1; 1Th 2:14; 2Th 3:7–9). Here imitation is implicitly defined as loving others. Christ’s death, the supreme example of love, is described with words reminiscent of OT sacrifice (Ex 29:18; Lv 2:2; cf. Php 4:18).

While 4:17–5:2 contrasted the old and new life, this section also gives behavioral teaching that contrasts believers with nonbelievers. The difference is like night and day.

5:3–7. Sexual immorality (v. 3; see 1Co 5:1; 1Th 4:3), impurity (cf. Rm 1:24; Gl 5:19), and greed (Rm 1:29) all involve inappropriate longings. Not only must they be avoided, they must not be talked about approvingly (named). Likewise what suits God’s people is thanksgiving (v. 20; Col 3:15; 1Th 5:18), while filthiness, silly talk, and coarse jesting (v. 4) do not.

The immoral, impure, or covetous person (v. 5) is not the believer who sometimes falls into these sins, but is the unbeliever given over to such a lifestyle. He is outside the kingdom (cf. 1Co 6:9–11), for he is an idolater (cf. Col 3:5). The unique phrase the kingdom of Christ and God is probably trans-temporal: the habitual sinner is not part of Christ’s present kingdom (Col 1:13) and, without repentance, will not partake in God’s coming kingdom (cf. 1Co 15:24). The one attempting to deceive the Ephesians with worthless arguments (empty words, v. 6) is probably an outsider who blindly fails to see that such sins bring wrath (cf. Rm 1:18; Col 3:6). Avoiding wrath is reasonable motivation for Paul’s command: do not partake with them.

5:8–12. Before conversion, believers did not merely live in darkness (cf. Jn 12:46; 1Jn 2:9); they were darkness (v. 8). Now, since they are Light (cf. Mt 5:14), their lives should change accordingly. Living as children of Light will display godly fruit (cf. Gl 5:22–23), namely, goodness, righteousness, and truth (v. 9). Although these three overlap, the first (agathosune, cf. Rm 15:14, Gl 5:22) has to do with interest in the welfare of others, the second (dikaiosune, cf. Rm 6:13; Php 1:11) with conformity to God’s standards, and the third (aletheia, cf. 1:13; 4:15) with following divine reality as opposed to human falsehood.

Verses 10–11 describe three further aspects of such a life. First, living as light means discerning (HCSB) those daily choices that please God (v. 10; cf. Rm 12:2; Php 1:10). Second, it means avoiding sin (v. 11a), for such deeds are fruitless. Third, although at times the verb expose can have people as its object (e.g., Jn 16:8; 1Tm 5:20), here it refers to evil deeds. Thus, living as light means exposing sin for the evil it is (v. 11b).

5:13–14. In these verses the topic probably is still transformation from being darkness to being light (v. 8a), but with a shift to evangelistic concerns. As believers expose evil, some nonbelievers repent and are transformed from darkness to light. This change—indeed, conversion—is further described as awaking from sleep and rising from the dead (v. 14; cf. 2:1–4; 1Th 5:6). In v. 14 Paul probably brought together a paraphrase of two passages from Isaiah (26:19; 60:1–2).

Since 4:1 Paul has treated behavior in the church, but now he discusses personal relationships. First, he treats the topic generally (5:15–21), and then specifically: spouses (5:22–33), children/parents (6:1–4), masters/slaves (6:5–9).

5:15–18. Believers are commanded to live wisely. Wise living is described in three ways: First, it makes good use of time in an evil age that is passing away (v. 16; cf. 1Co 7:31; Gl 1:4). Second, it seeks to learn God’s will (v. 17; cf. v. 10). God’s will deals primarily with morality rather than with matters of guidance about personal choices. Third, Paul’s wording in v. 18 is unique in the NT, speaking not about what the believers are to be filled with, but about whom they are to be filled by ("be filled by the Spirit," NET). The wise are not controlled by alcohol, but are guided by the Spirit (v. 18).

5:19–21. Here are four subordinate clauses telling how the Spirit’s filling manifests itself. First, this filling means instructing and encouraging each other in song (v. 19a; cf. Col 3:16). Second, it means genuine praise (with the heart) directed to Jesus (v. 19b). Third, those guided by the Spirit are known for thankfulness (v. 20; Col 3:17). Fourth, the Spirit leads believers to properly recognize and respect (be subject to) those above them in authority (v. 21), as shown in the examples that follow. Since not every believer is an authority, v. 21 does not teach that every Christian must be submissive to every other Christian.

Next are three examples of relationships properly characterized by submission and authority (wives/husbands; parents/children; masters/slaves).

The first set of commands pertains to the marriage relationship. Paul addresses both wives and husbands, as well as the mystery of marriage itself.

Wives should be subject to their own husbands since the husband is an authority (v. 23). Head has this sense in 1:22 and 4:15 (cf. 1Co 11:3; Col 1:18; cf. the comments on 1Co 11:2–9). Such subjection, or submission, entails recognizing one’s position under someone else in leadership (cf. Rm 13:1). Submission does not imply inferiority, since Christ Himself is submissive to the Father (1Co 15:28). Though Jesus is head, He is also Savior (v. 23b), implying that His leadership is characterized by sacrificial service (as is to be the husband’s, vv. 25–28). Both husbands (vv. 25–27) and wives (v. 24) take as their model Christ and the Church (v. 24). Thus, the wife’s perspective should be characterized (in everything) by such deference.

Although wives are to submit, husbands are not commanded to lead but to love. This love has two bases: Christ’s example (vv. 25b–27), and the one-flesh relationship (vv. 28–30).

5:25–27. Christ’s love is beyond comprehension (3:19); as he seeks the good of the Church (vv. 25b–27), so husbands must love by joyfully pursuing the best for their wives, even if it entails sacrifice. Christ died to set the Church apart (sanctify, v. 26a) as His own. This sanctification is positional, not progressive (cf. 1Co 6:11), and happened by means of cleansing—that is, forgiving sin. The gospel message (word) does this spiritual cleansing. Christ’s goal is a Church that is morally and spiritually beautiful (in all her glory, lit., glorious) at His second coming (cf. 2Co 11:2).

5:28–30. Generally, people naturally care for themselves. Therefore, since the husband and wife are one flesh (see in v. 31 Paul’s later citation of Gn 2:24), the husband must love his wife in the same way that he cares for himself. Her good is his good (v. 28b). The same intimacy and care exists between Christ and His body, the Church (vv. 29b–30).

Gn 2:24, cited in v. 31, both undergirds 5:28–30 and also reveals a profound mystery (great, v. 32). As mentioned at 1:10, mystery refers to some aspect of God’s plan that was previously hidden but which now, in the gospel, has been made known. While some OT passages mentioned God as husband to His people (e.g., Is 54:5–8; Hs 1–3; Jr 31:31–32), v. 32 makes clear that the mystery is the unexpected union between Christ and His Church—being His body—which is pictured in a Christian marriage.

The commands of 5:22–32 are summarized in v. 33. Husbands and wives have distinctive responsibilities: love and respect.

Honoring parents is crucial (e.g., Pr 6:20; Mt 15:4), and thus Paul called for obedience to them, grounding the call in its correctness (v. 1b) and in the OT (v. 2). The NT does not give a specific age at which this command ceases to apply, but in this context the implication is that those still under parental training (v. 4) are the ones who obey. Probably "in the Lord" should attach to the verb "obey." The sense is "obey as part of your life in Christ."

Although other Mosaic commands gave promises (e.g., Dt 12:28; 28:1–3) this is the first command of the Decalogue that does so. As with similar statements in Proverbs (e.g., 3:1–2), Eph 6:3 does not guarantee health and prosperity but teaches that following a parent’s wise counsel helps a child thrive and avoid pitfalls.

Earlier Paul spoke about parents (v. 1: goneis); here he changed the word used in order to specifically address fathers (v. 4: pateres). In the ancient world, fathers were responsible for the children’s education. Negatively, fathers should avoid things that hurt children and thus cause them anger (e.g., humiliation, abuse, tyranny). Positively they should train (discipline) them and verbally guide (instruction) them in distinctively Christian ways.

In the Greco-Roman world, slaves were considered part of the household. Hence, Paul addresses the relationship between believing slaves and masters as part of his household instructions.

Regarding slavery, it should be said, first, that the practice in Paul’s day was much like indentured servanthood: it was temporary and not based on race (Hoehner, Ephesians, 801). Second, Paul’s commands do not mandate slavery but only regulate it.

With these caveats in mind, Paul put things negatively and positively. Negatively, slaves should avoid wrong motivations such as insincerity or pleasing only people (v. 6). Positively, they should show respect (v. 5), good will (v. 7a), and see their service as directed to God (vv. 5c, 6b, 7b). These commands are based on God’s impartial reward and judgment (v. 8).

Just as slaves had obligations toward masters, so also did masters toward slaves. The same things refers to the kinds of Christian attitudes seen in vv. 5–8. Masters must not indulge in abusive, tyrannical, or manipulative treatment (v. 9b).

The Christian’s behavior has cosmic significance. For we interact, not only with people, but also with an unseen spiritual world. Although other passages in the NT mention spiritual conflict (e.g., 2Co 10:3–5; Jms 4:7; 1Pt 5:8), this section is unique in its length and detail.

Living a life worthy of our calling (4:1) means living in God’s strength (cf. 1Sm 30:6; Zch 10:12), not ours. Paul mentioned strength/power in his two prayers (1:19; 3:16). Now believers are commanded to live by God’s strength, using the armor that God supplies (full armor is only in this paragraph and Lk 11:22).

Regarding the armor, first, God’s armor is needed because we struggle (v. 12; only here in the NT, pale refers to battle or hand-to-hand combat) against evil spiritual forces. The NT informs us that their schemes (v. 11; cf. 4:14) can include at least the following: tempting to immorality (1Co 7:5), attempting to deceive (2Co 2:11; 11:13–14), taking advantage of bitterness (Eph 4:27), hindering ministry (1Th 2:18).

Second, steadfast allegiance to the gospel is the goal of having the armor. With it we stand firm (vv. 11, 13) and resist (v. 13). Both verbs imply attack from the enemy and imply what Paul explicitly stated earlier: believers have already been given victory and every blessing (see 1:3–13 and 2:4–10).

Paul was probably under house arrest when writing this letter (see 3:1 and the comments on Ac 28:16), and so he used the Roman soldier’s equipment to illustrate God’s gracious provision for believers. The OT basis for God’s armor, however, is drawn from Is 11:4–5 and 59:17.

In the ancient world girding oneself (v. 14) is done in preparation for strenuous activity (Pr 31:17; 1Pt 1:13). Thus, in an errant world, it is foundational to be girded with God’s truth—that Word which he has proclaimed (cf. 1:13; 4:21). Second, righteousness here is probably positional. Righteousness based on our works is worthless (cf. Php 3:8–9). God offers us the righteousness of Christ (cf. 1Co 1:30; 2Co 5:21). Third, relying on Is 52:7, Paul commanded that we live ready to proclaim a gospel that brings peace (v. 15). Fourth, faith itself is our shield (thureon, v. 16, refers to a large shield that covered the whole person). When the enemy attacks, our trust in God protects us. Fifth, our helmet is salvation (v. 17). Confidence in daily battles comes from knowing that rescue from future judgment has already been given to us freely from God (Rm 6:23). Lastly, God’s word is our offensive weapon, supplied by the Spirit (cf. Heb 4:12). Thus Scripture rightly understood and correctly proclaimed turns back evil, destroys strongholds (2Co 10:4), and rescues people from darkness (Ac 6:7).

Although prayer is important for the process described above (vv. 10–17), believers do not "pray" the armor onto themselves. Putting on the armor has to do with our moral choices—our lifestyle—that provide protection against the temptations of the world and the devil.

In spiritual conflict prayer is vital. First, we must pray with perseverance (cf. Lk 18:1; Rm 12:12; Ac 2:42). Second, praying in the Spirit entails praying by his guidance and according to God’s will (cf. Rm 8:26–27), and is probably not a reference to praying in tongues. Third, it is easy to lose focus. We must remain alert. Fourth, we should pray not only for ourselves but also for all God’s people (saints). Fifth, heaven rejoices at the repentance of sinners. Thus, we must pray that the gospel be proclaimed with boldness and clarity (vv. 19–20).

Tychicus, one of Paul’s coworkers (Ac 20:4; 2Tm 4:12), delivered this letter and so could give personal encouragement and a verbal report (vv. 21–22). Paul closed with a benediction that is longer than most, but that has elements common to them (cf. Rm 16:25–27; 2Co 13:13). It calls on God to bless the readers of the letter with peace, love, faith, and grace (vv. 23–24).