Eph 1:1–2 — Epistle to the Ephesians: Introduction

Three elements typical of NT epistles (and most Greco-Roman epistles):

Identity of the sender of the epistle (v. 1a) The recipients of the epistle (v. 1b). A greeting (v. 2)

(1) Identity of sender

“Paul” Perhaps the most significant piece of data that we have concerning the historical context of Ephesians is that we know it was written by Paul from prison. Most scholars agree this was his Roman imprisonment in 60-61 AD which Luke records at the end of Acts. Although this historical context does not dramatically affect our interpretation of the epistle it does provide a glimpse of the apostle’s personal struggle on behalf of the gospel for which he dedicated his life Paul appeals to his bonds as evidence of his apostleship and as part of his appeal to the church to respond positively to his message (4:1) “Paul apostle of Christ Jesus by the will of God” Not “an apostle” There are only 4 epistles (out of 13) where Paul leaves this reference to his apostleship out. This letter is not a personal note to some friends. It is an authoritative document backed by the supreme authority of Christ himself Apostles were the authorized representatives of Christ who spoke in Christ’s name and authority Jesus said, “The one who listens to you listens to me” (Luke 10:16) “By the will of God” How does he know it was by the will of God?

The Damascus road epiphany of the risen Christ commissioning him to preach the gospel to the Gentiles. And this calling occurred as a supernatural miracle of grace. For he was on his way with letters from the high priest to persecute the Christians in Damascus. Thus, this apostleship is not something that Paul chose for himself. He did not take this honor to himself but was sovereignly called by God to be the apostle to the Gentiles.

(2) The recipients

“To the saints who are at Ephesus” Problem in the text. A few important manuscripts lack “at Ephesus” “To the saints who are [intentional gap] and faithful” Archbishop Ussher speculated that this was a circular letter to be sent to all the churches of Asia Minor As copies were circulated, the messenger would insert the proper place name into the blank spot Two problems with this view:

No examples of this practice in the ancient world. Why wasn’t the word “at” retained, if only the place name needed to be added?

After looking at the evidence, my conclusion is that the words “at Ephesus” are original. It is easier to explain why these words were removed by a later scribe than to explain why they were added Due to the general nature of the epistle and its apparent lack of concern with any specific problems or false teachers at Ephesus, an early Christian scribe assumed that the epistle had originally been addressed to the entire church and that the words “at Ephesus” were added later. This scribe therefore felt the urge to remove those words in order to strengthen its appeal and usefulness for the whole church. Even those epistles which seem most directed to a specific place and situation are in fact given by the Holy Spirit for all believers in all places and times “For all Scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness” We will assume, then, that this epistle was originally addressed to the church at Ephesus but its lofty contents are clearly of such significance that we cannot help but think that Paul was speaking to a wider audience.

(3) The greeting

“Grace to you and peace from God our Father and the Lord Jesus Christ” This is the standard Pauline greeting in all of his epistles with minor stylistic variations Paul combined the secular Greek form of greeting with the traditional Hebrew greeting (shalom) Traditionally these terms would be thought of as mere wishes for earthly happiness and good fortune. But Paul transforms grace and peace into salvific and eschatological blessings. They are no longer terms of felicity in this present age. But, in Paul’s transformational grammar, the paramount blessings of eternal life in the age to come. He further places them within a distinctly Christian and Trinitarian framework by specifying God our Father and the Lord Jesus Christ as the origin of these saving blessings. Not just God. Not just God the Father. But the God and Father of our Lord Jesus Christ. No unitarianism here but a full-blooded Trinitarianism that defines who God is in Christological terms for Jesus Christ is the ultimate revelation of the Father.

Transition

I’m sure you’ve noticed that Ephesians and Colossians go together. Although separated in our Bibles by Philippians they are clearly very closely related. They deal with similar topics, and even use similar language. They were written at the same time. They were both sent by Tychicus. The main difference is that Colossians is polemical it is a response to the legalistic teaching of the Judaizers Paul comes out swinging against their false humility and harsh treatment of the body Ephesians is an irenic and positive statement of the same truths. The relationship between Ephesians and Colossians closely parallels that of Romans and Galatians Galatians is a polemical attack on the Judaizers whereas Romans is a positive statement. Both Romans and Ephesians are alike, then, in this respect. They are the least situational of all of Paul’s epistles. They seem to be more like papers in which Paul sets forth his theology as a coherent whole In both cases, scholars have a hard time figuring out what the historical setting in Rome or Ephesus was to which Paul is responding I would suggest that this search for a historical setting is relatively futile. We should instead interpret these two epistles as positive statements of Pauline theology. What, then, is the contribution of Ephesians to our understanding of Pauline theology?

The theological message of Ephesians

Let’s look at some key passages 1:9-10 - The mystery of his will In accordance with a purpose/counsel (v. 11). An administration suitable to the fullness of the times. What? to sum up everything in Christ 1:18 - The glorious riches of God’s inheritance in the saints. The saints are God’s inheritance to enjoy Riches of glory 1:22-23 - Head over all things to the church Church is Christ’s body Fullness of Him who fills all in all 2:4-7 - Spiritual co-resurrection with Christ. Why?

“That in the ages to come …”

2:15 - “so as to create one new man” 2:21-22 - An organic temple Believers are being built together into a dwelling of God in the Spirit 3:18-19 - Paul wants us to know (experience) the love of Christ Only occurs “with all the saints” This love surpasses intellectual knowledge because it means being filled with all the fullness of God 4:13 - The mature man (picks up from 2:15) Corporate conception of Christ and his church as a man. We are growing into that mature man “to the measure of the stature of the fullness of Christ” 4:24 - The new man (expands on 4:13) Contrast with the old man (Adam). Thus, the new man = Christ, the second Adam Created in the likeness of God Christ is the image of the invisible God Focus here is not on Christ alone but on his body, united to him - corporate concept thus putting on the new Adam in Christ 5:25-32 - The mystery = one-flesh union of Christ and the church Typified in the garden in the one-flesh union of man and woman Fulfilled eschatologically at the parousia when Christ presents the Bride “to himself” that He might be “joined to his wife” that “the two may become one flesh” Again, the new Adam imagery. A new humanity 3:8-11 - The administration of the mystery - echoes 1:10. The mystery was “hidden in God” Now revealed through the church God’s eternal purpose which He accomplished in Christ To sum up the mystery is God’s eternal purpose to create an eschatological and divine reality a union and communion of Christ and his church. Therefore, close is this union that only a plethora of metaphors can capture the depth of this fellowship centered upon Christ. A creation metaphor: church as a new man Christ the head; the church the body Eschatological new creation - the image of God. A temple metaphor: church as an organic, living, eschatological temple. A dwelling place of God in the Spirit. A sexual metaphor: the mystery of the one-flesh union of Bride and Groom Experiencing the love of Christ which surpasses knowledge In light of this eschatological reality of Christ and his church how then should we live?

2:16. No division between Jew and Gentile 4:3 Be diligent to preserve the unity of the Spirit in the bond of peace 4:15 Be committed to the ministry of the church 4:24 Put on the new man 4:30 Don’t grieve the eschatological Seal (Spirit as downpayment) 5:1-2 Walk in love 5:22-6:9. All our relationships ought to reflect this reality 6:10-18 Resist the devil.