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lectionarystudies.com
Ephesians
Introduction
Paul the apostle probably wrote this letter from Rome somewhere between the years 56-60AD. It seems he was in prison so he was probably in the same situation as described at the end of the book of Acts. The letter is an essay intended for a wide audience, addressing general issues of Christian theology and ethics, rather than a letter addressing a specific problem. A.T. Lincoln argues that it is a general letter seeking to encourage believers in a "variety of settings", to "further knowledge of their salvation, greater appreciation of their identity as believers and as members of the church, increased concern for the church's unity, and more consistent living in such areas as speech, sexuality, and household relationships."
1. Introduction to the mystery - all one in Christ. 1:1-23
i] Blessings to God, 1:1-14
ii] Prayer for knowledge of the mystery, 1:15-23
2. The mystery and the church - we are all one in Christ, 2:1-22
i] How we are united with God through Christ, 2:1-10
ii] The results, 2:11-22
a) Christ is our peace, 2:11-18
b) Members of God's house, 2:19-22
3. Paul's part in the mystery - making all one in Christ, 3:1-21
i] The mystery revealed and proclaimed, 3:1-13
ii] Paul's prayer - one in love, 3:14-21
4. Practical application of the mystery - creating oneness, 4:1-6:9
i] Mutual ministries, 4:1-16
ii] Cast off the old and put on the new, 4:17-24
iii] Imitators of Christ, 4:25-5:2
iv] What pleases the Lord, 5:3-14
v] Living in the light, 5:15-20
vi] Marriage, 5:21-33
vii] Family obligations, 6:1-4
viii] Business obligations, 6:5-9
5. Concluding exhortation to right action, 6:10-23
i] The whole armor of God, 6:10-20
ii] Epilogue 6:21-24
Many commentators today argue that Paul uses the rhetorical style of his day. A discourse which is designed to persuade usually begins with an exordium, an introduction which serves to elicit the sympathy of the audience, possibly a narratio, a narrative section which serves as a statement of facts, and these often associated with a digressio, a digression which is thematically linked to the proposition/s of the central argument. Then follows the partitio, or summary of the argument / proof, before the probatio, the argument proper. Then follows a peroratio, a summary of the main themes, often with an exhortatio, a concluding exhortation. Many modern commentators think that these elements are present in Paul's letters, although as Best notes, most tend to avoid Ephesians as it defies classification.
Hoehner opts for a more simplified approach by arguing that the letter follows the pattern of Hellenistic letters of the time, namely an opening, a body and a closing. He divides the body of the letter into three parts: instruction, 1:3-3:21; paraenesis (exhortation), 4:1-6:20; and commendation 6:21-22. O'Brien is also wary of rhetorical criticism and is of the view "that attention be directed to the apostle's own internal method of argument." Best is also of the view that the letter is not a speech, not rhetorical, but simply a letter, or "more probably a homily."
These notes proceed on the basis that Paul the apostle was the author of this letter, but it should be noted that many modern scholars dispute Pauline authorship. There are certainly indicators that this work is the product of someone operating within a Pauline school of throught, but the proposition promoting pseudonymity causes more problems than it solves. For a detailed argument supporting the traditional view of Pauline authorship see Peter O'Brien's commentary on Ephesians in the Pillar series.
Writing from Rome during his imprisonment, Paul sends out a number of general circular letters to his mission churches. Both Colossians and Ephesians, letters that are very similar in style and content, are two such letters, and are carried from Rome by Tychicus. These notes proceed on the basis that Paul's letter to the Ephesians actually addresses the Ephesian congregation, but it is possible that it is a circular letter for the churches of Asia Minor. This is born out by the lack of personal greetings usually found at the end of Paul's letters and the lack of the phrase "at Ephesus", 1:1, in some of the oldest manuscripts.
Paul sets out to show the unity that all believers have as members of Christ's body the church, and the means of making that oneness real. Peter Obrien in his commentary puts it simply when he says that Paul is out to communicate "cosmic reconciliation and unity in Christ."
In developing his argument, Paul starts out by showing that all believers, both Jew and Gentile, have an intrinsic unity in Christ. Through Jesus' work on the cross both are made alive. Things that may have divided in the past are no more. Now they are all one in Jesus. Even his own role as apostle to the Gentiles served this end.
Paul then sets out to explain how to make this oneness / unity real. First, he deals with a functional problem, namely the structuring of the local church group. Mutual ministeries, especially those of the Word, are essential to the upbuilding of the group. Unity will only evolve if mutual ministry is properly exercised. Paul then deals with relationship problems, namely, right behavior amongst members of the group.
Paul's letter to the Ephesians is highly theological and at the same time practical. Obviously it is written for practical results, namely, unity within the local Christian groups. Yet, Paul is well aware that right action flows from right theology and so we are treated in this book to many deep truths about the church.
Our starting point is an interesting phrase used extensively in the gospels, but little in Paul's epistles. It appears in 5:5: "No immoral ..... man has any inheritance in the kingdom of Christ and of God". Naturally, Paul rarely used this phrase because of its Jewish nature. Still, the kingdom, the righteous reign of God ("righteousness of God") is the basis of his theology.
To understand the basic idea of the kingdom of God we need to look at its historical manifestation in the kingdom of Israel, especially under David and Solomon. Just as any kingdom has a king, a people, a city and laws, so did the kingdom of Israel, along with its temple and priests and ultimately, the rule of God. When the kingdom of Israel failed, the prophets spoke of a new kingdom that God would establish. When the Jews returned from exile in Babylon (536BC) they thought that they would see it in their restored kingdom, but it was only a poor imitation of the Davidic kingdom.
Jesus announced that the kingdom was about to burst in upon mankind in his day. Naturally the Jews took him literally and expected him to become their king and throw out the Romans, but as Jesus said, "my Kingdom is not of this world". This kingdom found its reality in the spiritual realm. John painted a picture of this kingdom in Revelation. It is the heavenly assembly gathered around Christ, the king and high priest in the new Jerusalem. We commonly use the term "heaven" to describe this kingdom which is to be established on the last day when Christ has brought all things under his control.
Although we await the final summing up of all things in the second coming of Christ, there is a real sense in which the kingdom of God (or kingdom of heaven in Matthew's gospel) is a now reality. Christ is at this moment ruling a people gathered about him; He is protecting them like a city wall; He is mediating between them and the Father as their high priest and they as a Temple are indwelt by his Spirit. The whole point of Peter's Pentecost sermon in Acts is his announcement that the kingdom of God is a now reality. So right now, in a world of rebellion against God, Christ rules a people, blesses and cares for them and unites them into one. The kingdom of God has burst in upon us.
Yet, it is the local church or assembly where we can actually see this universal reality. For it is here, where two or three gather together in the name of Christ, centered on his presence, that we behold a tangible foresight and foretaste of the kingdom of God.
In understanding Paul's doctrine of the church we must realise that he uses the idea of "church" in two ways. On some occasions the term is interchangeable. A church is an assembly at which Christ is present. He is present in the local meeting and in the universal meeting. There is only one place to pin-point the universal meeting and that is in heaven, where Christ is seated at the right hand of God, 2:6. Although a figurative description for us at the moment, it will be all too real in the day of Christ's return.
It is the "mystery" which reveals the particular character of the church. A 'mystery' is a hidden truth, but this mystery is hidden no longer, for Paul and the apostles have learnt its secret, 3:3. It concerns God's establishment of his kingdom, or as Paul puts it, the uniting of all things in himself (Christ), 1:9. Of course, God has always intended this outcome. The new thought lies first in the fact that it is completely brought about by Christ 3:11, and second, that the church is a tangible expression of it, 1:22-33, 3:9-10. So then, the church is a foretaste of Christ's work of uniting all things in the heavenly or spiritual realm as well as the earthly realm, with God, through and in himself.
The nature of the church lies in its relationship with Christ. Paul describes this as the "new man", 2:15 - Christ being the head and believers the body, 4:15. Obviously this is expressive of a fellowship, or love relationship, in a triangular fashion, i.e. members with Christ and each other. Thus Paul uses terms such as "unity" or "oneness" to describe the relationship 2:16, 2:19, 3:6, 4:3-4, 4:25-2:21-22.
The depth of relationship can be observed in 5:21-33 where Paul demonstrates that the marriage relationship is constructed on the image of the relationship of Christ and the church and therefore the future relationship that will exist between God and his creation when he unites all things with himself. The concept is quite outstanding and when grasped, shows the distinctive nature of the church. We must realise that reality is greater than what we see. There is a spiritual realm which, like the earth, is in rebellion against God. God's nature (being other-person-centered) is adversely affected when part of his creation breaks fellowship with him. Not that God is dependent upon his creation for fellowship, for within the trinity complete fulfillment of fellowship exists. As Jesus puts it "I and the Father are one". Yet, rebellion must be dealt with and it is God's nature to unite the rebellious part with himself, rather than destroy it. It is in the creation of man and the subsequent coming of Christ to die that he sets about uniting all things with himself, the church being a visible foretaste, and thus fulfilling his nature for fellowship. Of course, man created in the image of God bears this other-person-centered nature. In the spiritual realm we find fulfillment of fellowship (love) in uniting with Christ, while in the human realm fulfillment if found in marriage.
The Genesis picture sets the pattern. Man is created; from whom part is taken to create woman. Completeness is restored to man in marriage when woman is united to him and thus the two become one. Naturally, this is descriptive of a deeper truth, namely, that the full potential of human fellowship or love is only found within marriage. Thus the nature of the church is fellowship - the uniting of a people into the closest possible love bond with Christ their creator and through Christ to each other.
So it is, as the members of the heavenly realm and the earthly realm gaze upon the church, they gain a glimpse of God's mighty plan to unite all things with himself through and in Christ, 3:9-10. From this theological understanding of the church, Paul sets out to encourage unity within the Christian fellowship and gives practical advice to achieve this end.
Abbott, ICC, 1897. Allan, Torch. Barth, Anchor. Best, ICC. Bruce, NICNT. Caird, New Clarendon. Caudill, Broadman Press. Foulkes, Tyndale. Hendriksen, Banner of Truth + Gal. Hoehner, Baker. Johnston, NCB, Replaced. Kitchen, NT Readings, Routledge, 1994. Larkin, HGT, 2009. Lincoln, Word. Mitton, NCB. Morris, Expository reflections, Baker. Muddiman, BNTC. O'Brien, Pillar. Robinson A. James Clark. 1908. Schnackenburg, T&T Clark. Simpson, NICNT, Replaced. Snodgrass, NIVABC. Stott, BST. Strelan, ChiRho. Thompson, CBC.
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