From the content of the book, there is no reason to question the Pauline authorship of this Epistle. The writer identified himself as Paul (1:1; 3:1). In addition, he mentioned that he was both an apostle and a prisoner, titles that he claimed in other Epistles and that harmonize with Paul’s life history. His frank estimation of his low estate was seen elsewhere (3:8; cf. 1 Cor. 15:9–10). He seemed to identify himself as a Jew in contrast with his Gentile readers ("you," 2:1, 12–13; "us," 2:3–5). The Pauline style of writing is very evident throughout this book. After the initial greeting comes the exposition of doctrinal truth followed by practical appeals and closing with personal matters. The book bears such a close affinity to Colossians in vocabulary and content as to argue for the same author and the same time of composition. It has been said that of the 155 verses in Ephesians, the content of 78 of them is repeated in Colossians with some differences. This is why the two books are called the "Twin Epistles."

The early Church Fathers recognized the strong internal evidence and agreed that the Epistle was written by the apostle Paul. Some of those who stated this conclusion are: Ignatius, Polycarp, Irenaeus, Clement of Alexandria, Tertullian, Marcion, Clement of Rome, Ignatius, and Hippolytus. Ephesians was also listed within the Muratorian Canon.

The city was colonized in the eleventh century b.c. by the Athenians. In subsequent generations it was conquered by the Persians, the Macedonians, and the Romans. Destroyed by fire in 356 b.c., it was immediately rebuilt because of the pride of its inhabitants and the importance of its strategic location. Located on the banks of the Cayster, it was both the chief port and capital of the province of Asia. In New Testament times it was famous as a political, commercial, and religious center. It boasted a twenty-five-thousand-seat theater, a race course, and the temple of Diana, known as one of the seven wonders of the ancient world.

Both the city and its province attracted a large number of the diaspora Jews (Acts 2:9; 6:9; 19:8, 10) who were very zealous and prejudiced about racial and religious differences. These were the Jews who caused the Jerusalem Jews to riot against Paul in the temple (Acts 21:27–32).

This city enjoyed the ministry of several apostolic leaders. Paul labored there for three years; his companions, including Aquila, Priscilla, Apollos, and Timothy, were involved in the work; and tradition states that the apostle John spent his last years in Ephesus and died in that city.

Today the ancient city lies in ruins. There is a small Turkish town called Ayasaluk located nearby.

Paul had wanted to go into the province of Asia during his second missionary journey, but the Holy Spirit prohibited him (Acts 16:6). After founding works at Philippi, Thessalonica, Berea, Athens, and Corinth, Paul on his way back to Syrian Antioch made a brief stop at Ephesus (Acts 18:18–19). During his week there, he had an opportunity to preach to the Jews in the synagogue. They wanted Paul to stay for a longer period, but he had to leave; he assured them, however, that he would return if it were God’s will (Acts 18:19–21).

Aquila and Priscilla, who had accompanied Paul from Corinth to Ephesus, remained at Ephesus after Paul sailed. When Apollos, an orator, expositor, and evangelist of the teachings of John the Baptist, came to Ephesus, the couple explained the truth about Christ to him, and he was converted. Apollos then left for a ministry in Corinth (Acts 18:24–28).

Meanwhile Paul had started out from Antioch on his third journey through Galatia and Phrygia on his way to Asia. After his arrival in Ephesus, his first converts were twelve disciples of John the Baptist, probably so influenced through the ministry of Apollos (Acts 19:1–7). Accepting an earlier invitation, Paul preached in the local synagogue for the next three months. When public opposition developed, Paul withdrew from the synagogue, taking the converts with him, and continued his ministry for the next two years in the school of Tyrannus. This work was so effective "that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks" (Acts 19:10). It is very plausible that all of the seven churches of Asia (Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea; cf. Rev. 2–3) were founded at this time either directly by Paul or indirectly through Paul’s associates or converts.

God authenticated the ministry of Paul in an unusual way so "that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them" (Acts 19:12). There is no indication that this type of miracle was performed by God through Paul elsewhere or that it was intended to become a pattern for other apostles or believers to follow or to expect. Human attempts to counterfeit these miracles failed. As a result of this miraculous display, many Jews, Greeks, and followers of the occult were saved. Luke recorded: "So mightily grew the word of God and prevailed" (Acts 19:20). Paul himself wrote: "For a great door and effectual is opened unto me, and there are many adversaries" (1 Cor. 16:9).

Opposition came from pagan silversmiths who made their living through the manufacture of miniature statues of Diana and of replicas of her temple (Acts 19:23–41). Paul had already planned to leave Ephesus, to visit Macedonia and Achaia, to return to Jerusalem, and then to sail for Rome; he sent an advance team, but stayed on in Asia "for a season" (Acts 19:21–22). It was at this time that Demetrius, enraged over the decline of shrine sales, provoked a mob to seize Paul’s companions, Gaius and Aristarchus, and to take them before the pagan Ephesians in the theater. Paul wanted to join his friends in their hour of need, but the believers restrained him from doing so. When it looked as though the two companions would be executed, the town clerk (or mayor) warned the assembly that their actions would be investigated by Rome, declared that legal channels were open to the silversmiths, and dismissed the assembly.

When the uproar was over, Paul left Ephesus for Macedonia, ending a ministry of about three years in that city (Acts 20:31), the longest period of time that he spent in any city on his three missionary journeys. Later at Miletus, on his trip to Jerusalem, he counseled the Ephesian elders about their responsibilities to teach the believers and to warn them against the advent of false teachers (Acts 20:17–38). This was his last contact with the church until the writing of this Epistle.

To whom did Paul write? The opening verse reads: "… to the saints which are at Ephesus, and to the faithful in Christ Jesus" (1:1). However, there is a slight problem with the text here. The words "at Ephesus" (en Epheso) are not found in three major Greek manuscripts: a Chester Beatty papyrus, dated about a.d. 200 (P 46); Codex Sinaiticus, dated in the fourth century (א); and Codex Vaticanus, likewise dated from the fourth century (B). Because of this omission, many believe that Paul wrote this book as an encyclical letter to the seven churches of the province of Asia. This means that the Epistle was first sent to the leading church of that area, Ephesus, and that after it was read and perhaps copied, it was sent on to Smyrna. There the procedure was repeated, and the letter moved on to Pergamos. The letter thus made the circuit of the seven churches, ending up at Laodicea. In his conclusion to Colossians, Paul charged: "And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea" (Col. 4:16). Some have identified the Laodicean letter as the encyclical letter, known to us as Ephesians. Although no positive identification can be made, this position appears plausible. For further support that this was a general letter, it has been pointed out there are no personal greetings contained within the letter and that there is no treatment of specific local church problems. This is strange in light of the fact that Paul spent a lengthy three years in Ephesus. Also, the unusual use of the word "heard" (1:15; 3:2; 4:21) seems to indicate that both Paul and his readers had only an indirect knowledge of each other’s affairs. It is true that Paul was unknown personally to many within the province of Asia (Col. 2:1), but he knew very well the believers at Ephesus. This position, accepted by several evangelicals, does have one major problem: There are no Greek manuscripts that include the name of any other city in the space normally occupied by "at Ephesus." If the Epistle did make the rounds of the seven churches and if the churches were to insert their own geographical location into the blank space, then why has not at least one manuscript been found bearing the name of Smyrna or Thyatira or Philadelphia, etc.?

The great majority of Greek manuscripts do include the words "at Ephesus." The early Church Fathers wrote that the Epistle was sent to Ephesus. The omission of personal references may be attributed to Paul’s purpose in writing and/or to the purity of the Ephesian church (cf. Rev. 2:1–7).

Even if the letter was designed as an encyclical Epistle, it would appear that the book was first sent to Ephesus and that it probably returned to Ephesus, the mother church of Asia, after it moved through the church circuit. In that way, it gained the title of Ephesians. In any case, the content or teaching of the Epistle is not affected by the problem of destination.

During Paul’s third missionary journey, a burden to visit Rome developed within him (Acts 19:21; Rom. 15:24–25). However, he first had to discharge a responsibility of taking a financial offering to the Jerusalem church. In spite of warnings against going to the holy city (Acts 21:4, 10–13), Paul arrived in Jerusalem, purified himself ceremonially, and entered the temple to offer a sacrifice as a testimony to the Jews (Acts 21:18–26; cf. 1 Cor. 9:20–22). There he was seized by the Jews and almost killed. Roman soldiers "rescued" him, chained him, and held him in custody until an investigation could be made. To maintain his physical safety, Paul was transported to Caesarea where he spent two years in prison (Acts 23:23–25; 24:27). Both at this time and during his subsequent voyage to Rome, he was assured by God that he would have the desired opportunity to witness in Rome (Acts 23:11; 27:24). Finally, Paul arrived at Rome where he spent the next two years as a prisoner under house arrest (Acts 28:16–31). Here Paul was able to receive visitors and to preach without any restrictions imposed upon him.

It was at this time (a.d. 59–61) that the four Prison or Captivity Epistles were written (Ephesians, Philippians, Colossians, and Philemon). All four make mention of Paul’s bonds (Eph. 3:1; 4:1; 6:20; Phil. 1:12–13; Col. 1:24; 4:18; Philem. v. 1). Their common origin at this time and from this place can also be seen in the listing of his companions, of whom some are mentioned more than once: Tychicus (Eph. 6:21; Col. 4:7); Timothy (Phil. 1:1; 2:19; Col. 1:1; Philem. v. 1); Epaphroditus (Phil. 2:25); Onesimus (Col. 4:9; Philem. v. 10); Aristarchus (Col. 4:10; Philem. v. 24); Mark (Col. 4:10; Philem. v. 24); Jesus Justus (Col. 4:11); Epaphras (Col. 4:12; Philem. v. 23); Luke (Col. 4:14; Philem. v. 24); and Demas (Col. 4:14; Philem. v. 24).

Although no one denies that these four books were written from prison, the location of that prison has been questioned. The traditional view held by most evangelicals is that Paul was in Rome. However, some have argued for either Caesarea or Ephesus as the place of origin. It is true that Paul spent two years in Caesarea, but were all of these companions with him at that time? In fact, were the churches of Philippi and Colosse aware that he was in Caesarea before they sent Epaphroditus and Epaphras respectively? Since Philip the evangelist lived in Caesarea (Acts 21:8), it would have been strange for Paul to have omitted his name if these books had been written from that coastal city. There is no indication from the Biblical record (Acts) that Paul expected to be released from his Caesarean imprisonment, but these books express a hope of deliverance (Phil. 1:24–27; Philem. v. 22).

In recent years Ephesus has gained increasing support as the place of origin. Before either his Caesarean or Roman imprisonments, Paul did indicate that he had been "in prison more frequent" (2 Cor. 11:23), but this phrase probably referred to short prison stays, similar to the one at Philippi (Acts 16:19–40). In Corinth he mentioned his fellow prisoners (Rom. 16:7). He did confess that he was under the sentence of death in Asia, which included the city of Ephesus (2 Cor. 1:8–10). Supporters argue that it would have been much easier for the churches of Philippi and Colosse to have communicated with Paul if he had been in Ephesus rather than in Rome. However, Paul’s imprisonment at Rome did last for two years, and no doubt many of the churches, if not all, knew that Paul had appealed to Caesar at Rome. Access to and from Rome was easy in that day, so until more positive evidence is forthcoming, the traditional view that Paul was in Rome when he wrote the four Prison Epistles must stand.

Since Tychicus was about to conduct Onesimus back to Philemon and to Colosse, Paul entrusted the Epistle into the care of Tychicus to be delivered to the church at Ephesus and/or to the other churches of Asia (Eph. 6:21; Col. 4:7–9). Apparently Tychicus carried from Paul three of these Prison Epistles: Ephesians, Colossians, and Philemon. Since Colosse was only about one hundred miles east of Ephesus, this would have been a simple task. Tychicus later must have rejoined Paul because just before the apostle’s martyrdom during his second imprisonment at Rome, Paul sent Tychicus back to Ephesus (2 Tim. 4:12), quite possibly his home town and church.

The book divides naturally into three sections which manifest his three major purposes in writing. The first two sections are divided by this key verse: "I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called" (4:1). The third is separated from the second in this manner: "Finally, my brethren, be strong in the Lord, and in the power of his might" (6:10). This chart shows the contrasts of the three sections:

In the first section, Paul expounds the nature of the universal church, the body of Christ, by showing its sovereign calling, its composition of saved Jews and Gentiles, and its eternal purpose. In the second section, he exhorts the members of this universal Church to proper conduct toward each other, the world, God, and members of their own earthly families. The third division contains an appeal to the believer to be prepared for spiritual conflict as he attempts to put into practice his blessed spiritual position.

The theme of Ephesians is the Church; however, Paul was not emphasizing the organization of the local church, but the organism of the universal Church. This was the Church which Christ predicted would be built upon His person and redemptive work (cf. Matt. 16:18–21). Paul entitled it the Church (1:22; 3:10, 21), his [Christ’s] body (2:16; 4:4), the household of God (2:19), the building (2:21), an holy temple in the Lord (2:21), an habitation of God (2:22), the mystery (3:3), the mystery of Christ (3:4), the whole family in heaven and earth (3:15), the saints (4:12), the body of Christ (4:12), the whole body (4:16), dear children (5:1), children of light (5:8), members of his body, of his flesh, and of his bones (5:30), and the mystery of the gospel (6:19).

Both Ephesians and Colossians stress the relationship between Christ, the head, and the Church, the body. However, in Ephesians the emphasis is more upon the body; and in Colossians it is upon the head of the body, Christ.

Certain key words or phrases were used rather frequently in this book: in (ninety times), grace (thirteen), spirit or spiritual (thirteen), body (eight), walk (eight), heavenlies (five), and mystery (five).

Pneumatology is stressed in the book. The personality of the Holy Spirit is seen in the facts that He is holy (1:13), that He has wisdom and can reveal truth (1:17; 3:5), and that He can be grieved (4:30). He is called the Holy Spirit of promise (1:13), one Spirit (2:18), the Spirit (2:22), his Spirit (3:16), and the holy Spirit of God (4:30). His works are many: at the moment of faith believers were sealed with Him (1:13); He is the earnest of their inheritance (1:14); by Him believers have access to the Father (2:18); the church is being built through Him (2:22); spiritual truth has been revealed by Him (3:5); believers are strengthened internally by Him (3:16), should be filled with Him (5:18), and should pray in Him (6:18); and the Spirit provides one piece of the Christian armor, the word of God (6:17).

Some classic passages of Scripture are found in Ephesians. Their content should be familiar to all evangelical believers: the purpose of God in salvation (1:3–14), the lost condition of the unsaved man (2:1–3), salvation by grace alone (2:4–10), the Church as a mystery (3:1–12), the love relationship between Christ and the Church (5:22–33), and the spiritual armor of the Christian (6:10–18).

Introduction (1:1–2)

Conclusion (6:21–24)

After his typical greeting, Paul eulogized God: "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ" (1:3). All believers have already been blessed with the positional spiritual blessings that Paul is about to enumerate. They share equally in these blessings because they are all the same in Christ. The first three stress the work of the Father in their behalf. First, in his own interest from eternity past He chose believing sinners to be holy and without blame before Him. Second, He determined beforehand that those whom He had chosen would in eternity future stand before Him fully conformed to the image of Jesus Christ (cf. Rom. 8:28–30). Third, He made believers acceptable in the beloved, who is Christ; sinners do not make themselves acceptable (cf. 1 Cor. 1:30). Paul concluded this section with a brief doxology: "To the praise of the glory of his grace." This phrase is repeated three times in praise to the triune God: the Father (1:6), the Son (1:12), and the Spirit (1:14).

The second group of blessings emphasizes the work of the Father through the Son. First, as a present possession in Christ believers have redemption through His blood. Second, they have the forgiveness of sins according to (not out of) the riches of His grace. Regardless of the quantity or quality of a man’s sins, there is enough divine grace to forgive them. Third, through Christ God has revealed the redemptive program of the ages which believers are able to understand. Fourth, in Christ believers were obtained as an inheritance. This magnificent plan has been executed according to (note the three uses of this phrase: 1:5, 9, 11) the divine will.

The third listing of blessings deals with the special ministry of the Holy Spirit. All Christians at the moment of saving faith were sealed with the Spirit. The indwelling presence of the Spirit is the sign of divine ownership (cf. 1 Cor. 6:19). He is also the earnest, the down payment or guarantee, that all that God has promised the believer will possess.

Paul then prayed that his readers might understand what he had just revealed to them. He prayed that God would give them divine enlightenment to perceive three things (indicated by the threefold use of "what"; 1:18 [twice], 19). He wanted them to know the hope of the divine calling, that is, God’s purpose in His choice of them; to know the riches of the glory of God’s inheritance in the saints; and to understand the greatness of God’s power which raised Christ from physical death and effected His ascension. Only after Christ’s death, resurrection, and ascension could He assume the position of the spiritual head of His spiritual body, the Church.

The first chapter outlined God’s plan for the Church; the second describes the people who make up the spiritual body. All members of the true Church once shared this same lost condition. All were dead in trespasses and sins; they were world conformists; they were energized by Satan; they obeyed the rule of the sin nature; and they all deserved the wrath of God. However, God manifested His mercy, love, and grace when He quickened them, raised them up, and made them to sit together with Christ in the heavenlies. The spiritual position of the believer is identified with the physical position of Christ. The believer is in Christ, and Christ in heaven; thus the believer positionally is already in heaven. The purpose of God’s plan of redemption is to manifest His grace throughout eternity. Thus salvation in its initial acceptance by faith and in its resultant standing has its source only in God. Once the believer walked in sin; now he is to walk in good works.

Generally, the true Church is composed of believing sinners; specifically, it is made of Jews and Gentiles formed into one new spiritual entity. In Old Testament times believing Gentiles still maintained their racial identity, distinct from believing Israelites. In Christ, however, there is neither Jew nor Gentile (cf. Gal. 3:28); racial identities are erased. The Gentiles are described in several ways: uncircumcision, without Christ, aliens, strangers, hopeless, Godless, and far off. The Jews are designated as the circumcision and "them that were nigh." Christ’s death not only removed the sin barrier but also the law which separated the Jew from the Gentile. The true Church is one new man, one body, the household of God, built upon the foundation laid by the apostles and prophets, namely the person and redemptive work of Christ (cf. 1 Cor. 3:10–11). Both Jews and Gentiles have a spiritual sameness in Christ.

Paul called the church "the dispensation of the grace of God" and "the mystery of Christ." As a mystery, it was a truth unknown and unrevealed in past ages, but now manifested for the understanding of believers. The church mystery is: "That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel" (3:6). God purposed that through His program for the Church His manifold wisdom would be revealed to man. The plan of salvation not only displays divine grace, but also divine intelligence. Only God could merge His program for the Church into His program for Israel and for the ages.

Paul then ended this doctrinal section with a prayer and a benediction. He prayed that the readers might be strengthened spiritually, that Christ would be at home in their lives, that they would perceive the fourfold dimension of Christ’s love, and that they might be filled with the fullness of God. In the benediction Paul expressed his desire that the Church bring glory to God because He had done more than anyone could ask or think.

The second major section (4:1–6:9) contains an appeal to Christians to put into practice their spiritual position in Christ. The "vocation [calling] wherewith ye are called" had just been discussed (chs. 1–3); now believers are instructed to walk worthy of it. First of all, they are to walk in unity. Paul listed seven unities that all believers share: body, Spirit, hope, Lord, faith, baptism, and Father. The practical manifestation of this unity requires sincere effort, however. Within this unity of position there is a diversity of practice as far as believers’ responsibilities are concerned (4:7). The ascended Christ, as the Head of the Church, has given gifted men (apostles, prophets, evangelists, and pastor-teachers) to perfect saints so that the saints, also gifted by Christ, might do the work of the ministry. When all believers fulfill their God-given responsibilities, the body of Christ will be edified. The purposes of both gifts and gifted men are to develop spiritual maturity within the Church, to ground the believers in doctrinal stability, and to grow and to increase itself through the love and involvement of all the believing members.

Second, Paul charged them to walk "not as other Gentiles walk, in the vanity of their mind" (4:17). Here Paul dealt with basic moral values that should characterize the life of every believer. Their life should be the opposite of that unsaved man who is marked by a darkened understanding, lifelessness, ignorance, blindness, uncleanness, and deceit. In a series of contrasts, Paul admonished them to put off the old man and to put on the new man: truth instead of lies; work instead of stealing; giving instead of stealing; edifying speech instead of corrupt communication; and forgiveness instead of bitterness. These should be true of the believer because of Christ’s nature (4:20), the unity of the believers (4:25), and the forgiveness of God through Christ.

Paul then charged them to walk in love (5:2), to walk as children of light (5:8), and to walk circumspectly (5:15). The standards for the earthly walk are all divine or heavenly. They are to walk as ones whom Christ loved and for whom He gave Himself, as saints, and as those aware of the will of God. In a series of imperatives (5:3, 6, 7, 11) he commanded them not to get involved in the sinful and heretical practices of the lost.

Between Paul’s treatment of the general walk of the believer (4:1–5:17) and his specific walk (5:22–6:9), he commanded: "And be not drunk with wine wherein is excess; but be filled with the Spirit." The believer in his walk should be Spirit-intoxicated. This means that the Spirit should have total control of his life—his emotions, thoughts, and ambitions. The three participles (speaking to yourselves, giving thanks, and submitting yourselves) reveal the three signs or effects of the Spirit-filled life—joy, thanksgiving, and submission.

Only as a believer is Spirit-filled can he fulfill his obligations within the family. Wives are to be submissive to their husbands, the family heads, in the same way they are submissive to Christ, the Church Head. Husbands are to love their wives as Christ loved the Church. The relationship between the husband and the wife should reflect the love relationship that exists between Christ and His Church. Children are to obey and to honor their parents; parents are to bring up children in the nurture and admonition of the Lord. Slaves are to serve their masters as unto the Lord and masters are to treat their slaves as they would want their heavenly Master to treat them.

Paul cautioned the believer that his attempts to put into practice his spiritual position would be done in the midst of spiritual warfare. To understand the attacks of Satan, the believer must put on spiritual armor. The foe of the Christian is not human, but demonic. This armor is defensive in character because the battle will be brought to the believer. It is the believer’s responsibility to repel the attacks and to stand his ground. There are six pieces or features of this spiritual armor: girdle of truth, breastplate of righteousness, sandals of peace, shield of faith, helmet of salvation, and the sword of the Spirit, the Word of God. In putting on the armor and in withstanding the attacks, the believer must constantly be praying for himself and for other saints.

Paul ended his Epistle with a request that the Ephesians pray for him that he might boldly preach the word during his Roman imprisonment. He informed them that Tychicus would make known the apostle’s personal affairs. He concluded with a typical Pauline benediction.