COMMENTARY ON EPHESIANS
LESSON NUMBER 1
Eph 1:1 "Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus . . ." (Eph 1:1)
INTRODUCTION TO THE BOOK
The epistle to the Ephesians is thought to have been written about A.D. 63. The church was apparently established around A.D. 56,- about seven years prior to this writing. This is where Paul confronted a number of disciples who knew nothing about the Holy Spirit, and had only been baptized with the baptism of John (Acts 19:1-7). He later spent two years "disputing daily in the school of one Tyrannus" (19:10). This was preceded by a period of three months during which Paul disputed in the local synagogue, where he faced considerable opposition from the Jews (19:8-9). After "divers were hardened and believed not," he took the disciples and moved to the school of Tyrannus, where he taught daily, Paul's work in Ephesus was evidently very productive, for at the time of this writing he had "heard" of their "faith in the Lord Jesus, and love unto all the saints" (1:15). Rather than simply glorying in their faithfulness, he wrote to them of advancing further, seeing more, knowing more (1:15-20), and having a larger circumference of comprehension (3:16-19). Although at the time they were apparently doing well, that was not enough. There is no point in the walk of faith where the individual, or a congregation, is beyond all danger. Spiritual life is designed by Divine intention to be worked out in the crucible of conflict, while in a body that is vile, possessing a contaminated nature that is to be put off, and surrounded by hostile and inimical influences. Thus Paul will write to this church candidly about putting off certain things, and putting on certain things. He will write to them concerning the necessity of putting on "the whole armor of God" (Eph 6:10-18), as well as "the new man" ()Eph 4:23). He will admonish them to make no place for the devil (Eph 4:27), and not to grieve the Holy Spirit of God (Eph 4:30). The letter is a sterling example of how the Head of the body speaks to His church - to a church that is doing well. He does not assume His people have reached a sort of plateau where they are carried along to greater heights and deeper depths - even though many professing "Christians" live as though a place like that really exists. This epistle will accent the nature and necessity of spiritual understanding. In this regard, it is quite similar to the Colossian epistle, although it is not precisely the same. The acceptance of the Gentiles will be particularly expounded., thus showing the absence of inferiority in Christ Jesus.
PAUL, AN APOSTLE OF JESUS CHRIST
Eph 1:1a "Paul, an apostle of Jesus Christ . . ." Other versions read, " an emissary of the Messiah Yeshua," CJB "a legate [official emissary] of Jesus the Messiah," MRD "Jesus Christ's messenger," LIVING and "an apostle, a special agent of Christ Jesus." MESSAGE
PAUL FREQUENTLY REFERS TO HIS OFFICE. Paul's letters frequently refer to his appointment as "an apostle of Jesus Christ." He was "called to be an apostle" (Rom 1:1; 1 Cor 1:1; 2 Cor 1:1; Col 1:1; 1 Tim 1:1; Tit 1:1). He was "ordained a preacher, and an apostle" (1 Tim 2:7). He was "the apostle of the Gentiles" (Rom 11:13). He wrought "the signs of an apostle" (2 Cor 12:12). He was "an apostle, (not of men, neither by man), but by Jesus Christ, and God the Father" (Gal 1:1). He was "appointed a preacher, and an apostle" (2 Tim 1:11).
AN APOSTLE. An apostle is a delegate - or a delegated person. He is an ambassador, sent forth with a message. He is an official representative of the One who sent him. He does not come in his own name. He does not come to establish himself as a leader. The word "apostle" has the following lexical meaning: "a delegate, messenger, one sent forth with orders." THAYER An "apostle" is not a dignitary sent forth to mediate a particular problem. He is not a mere figurehead, demanding respect for because of his own person. This is someone with a message- a special word that cannot be known independently of the special messenger being sent to declare it.
It is for this reason that the church is said to be "built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief Cornerstone" (Eph 2:20). Any body of people that is built upon a foundation that cannot be so described cannot possibly be the church!
The "prophets" of reference are those who foretold the coming of the Messiah - those who, by "the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow" (1 Pet 1:10-11). The message given to the apostles elaborated upon and expounded what the prophets had to say about the coming Savior. Peter reminded the people, "Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days" (Acts 3:24). He declared to the household of Cornelius, "To Him give all the prophets witness" (Acts 10:43). Paul's ministry is described in these words: "he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening" (Acts 28:23).
The message of an apostle, therefore, was in perfect harmony with the declarations of the prophets concerning the Messiah. Those who were familiar with the Prophets, which were read every Sabbath day in the synagogue (Acts 13:15;15:21), would be able to make an association between what Paul preached, and what their Scriptures had foretold.
When Jesus expounded Himself to the two on the road to Emmaus, He reminded them of what was written in "Moses and all the prophets . . . concerning Himself" (Lk 24:27). Later, when appearing to the eleven and those who were with them, He reminded them of His ministry among them; "And He said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning Me" (Luke 24:44). The Apostles took up where Jesus left off, expounding Him out of Moses and the Prophets, confirming that what God had promised of old time had been fulfilled in Jesus Christ.
The circumstances of our time are alarming. A Jesus is being preached that does not at all harmonize with what the Prophets said of the real Savior. "Another Jesus" (2 Cor 11:4) has been fabricated, and is being preached, that suits the desires of the people rather than fulfilling the words of the Prophets. This fulfills the word of Paul, "For the time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear" NIV (2 Tim 4:3).
OF JESUS CHRIST. An apostle of Jesus Christ is one that He personally sent forth. During His earthly ministry Jesus called twelve men to Himself, naming them "apostles." "And when it was day, He called unto him His disciples: and of them He chose twelve, whom also He named apostles" (Luke 6:13). It is interesting that the word "apostle" is a transliteration of the Greek word "a-post-o-lon." That suggests there was no precise English word that conveyed the intended meaning of the word. Therefore, the translators coined a word, which sound preachers and teachers would expound doctrinally.
Jesus sent the apostles out with a message. Apart from that message, they had no Kingdom significance. He also sent out Paul with a message, and a commission to, with that message, "open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me" (Acts 26:18). The message, because it was "the power of God unto salvation" (Rom 1:16), would do the work. They would do the proclaiming. Where this appointed message is not preached, the means to salvation has been withheld!
BY THE WILL OF GOD
1:1b " . . . by the will of God . . . " Other versions read, "through the will of God," ASV "by the purpose of God," BBE "by the pleasure of God," MRD "chosen by God," LIVING "that is what God wanted," ERV and "under God's plan." MESSAGE
WILL. The word translated "will" has the following lexical meaning, which is reflected in several of the versions: "qe,lhma thelema {thel'-ay-mah} Meaning: 1) what one wishes or has determined shall be done 1a) of the purpose of God to bless mankind through Christ 1b) of what God wishes to be done by us 1b1) commands, precepts 2) will, choice, inclination, desire, pleasure. THAYER "as the result of what one has decided will; (1) objectively will, design, purpose, what is willed" FRIBERG
As is evident, the word "will" has to do with purpose, determination, choice, and design. The "will of God" is something more than a desire. It is a determination - a purpose that is intended to be carried out. It involves what God desires, or wants, but goes infinitely further than the ordinary meaning of desire. Of course, when we are speaking of God, we must remove ordinary concepts from our minds, for, as men count things, there is nothing about God that is "ordinary." Today many are not at all hesitate to associate God with the ordinary, and weigh his words and his will as they would with any of their peers. Often, they think nothing of being in disagreement with God, or at variance with His revealed will. Of course, men have accommodated such thinking by inventing a "god" that handily fits into humanly made molds. Any person who objects to this condescending view of God is considered prudish, or straightlaced in their thinking.
Lest men become wise in their own conceits, Jesus made quite clear the stance of those who despised the will of the Lord. "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of My Father which is in heaven" (Matt 7:21). "The will of God" is an appointment, and is to be strictly honored by men. Paul being an apostle "by the will of God" means that no man is at liberty to reject what he teaches. His word is what God has determined men should hear. Thus, when Paul opens up his letter to the church in Ephesus by saying he is an apostle by the will of God, he is declaring that his message is to be heard, just as though God Himself had thundered it out of heaven. If he says men are to "put on the whole armor of God" (Eph 6:11), that is precisely what they are to do. If he says, "put off concerning the former conversation the old man" (Eph 4:22), and "put on the new man" (Eph 4:24), the readers are not to hesitate to do it. If he cries out, "Awake thou that sleepest and rise from the dead," then men are to set about to do precisely that (Eph 5:14). If he says of certain transgressions, "let it not be once named among you, as becometh saints" (Eph 5:3), then the hearers must be sure they carry out that mandate. It is the will of the Lord, and those who fail to do His will, will ultimately be rejected by Him.
Servants are admonished to be found "doing the will of God from the heart" (Eph 6:6). The whole body of believers are admonished to "be ye not unwise, but understanding what the will of the Lord is" (Eph 5:17). It is no more right for a professing disciple of Jesus to ignore that word, than it would be for Paul to ignore his apostleship! Having been sent to preach he said, "woe is unto me if I preach not the Gospel" (1 Cor 9:16). Likewise professing Christians must say, "Woe is unto me if I do not put off the old man, and put on the new man!" "Woe is unto me if I do not put on the whole armor of God!" Children must say, "Woe is unto me if I do not honor and obey my parents!" Employees must say, "Woe is unto me if I do not do the will of God from my heart!" Those who are spiritually lethargic must shout, "Woe is unto me if I do not awaken, and rise from the dead!"
At all cost, men must be transformed by the renewing of their mind, so they may "test and approve what God's will is" NIV (Rom 12:2). That is what Paul did, yielding his body as a living sacrifice unto God in order that he might discern the good and acceptable and perfect will of God. As he writes to the Ephesians, there is no question in his mind about what needs to be said. He has been sent forth by Jesus Himself, and in strict accord with the will of God.
Whenever we read of anything that is "the will of God," we must understand that His will is attended by His power and direction. For example, the intercession of the Holy Spirit for us is carried out "according to the will of God" (Rom 8:27). Jesus delivered us from this present evil world "according to the will of God" (Gal 1:4). We are admonished to be "perfect and complete in all the will of God" (Col 4:12). God's will for us is pointedly said to include this: "abstain from fornication" (1 Thess 4:3). His will is that we give thanks "in everything" (1 Thess 5:18). The will of the Lord is to be "done" by us (Heb 10:36). His will is "that with well doing ye may put to silence the ignorance of foolish men" (1 Pet 2:15). His will is even the governing factor concerning our suffering (1 Pet 3:17).
Here is how we must reason concerning these things. If Paul could carry out such a large commission by the will of God, surely we can determine to carry out the will of the Lord concerning ourselves, our lives, and our roles in the body of Christ.
TO THE SAINTS AND TO THE FAITHFUL
6:18 " . . . to the saints which are at Ephesus, and to the faithful in Christ Jesus." Other versions read, "to the saints who are at Ephesus, and who are faithful in Christ Jesus," NASB "To the saints in Ephesus, the faithful in Christ Jesus," NIV "To the saints who are also faithful in Christ Jesus," RSV "To: God's people living in Ephesus, that is, those who are trusting in the Messiah Yeshua,"CJB "To God's holy and faithful people who are united with Christ in the city of Ephesus," GWN " to them who are at Ephesus, sanctified, and believing in Jesus the Messiah," MRD "I am writing to God's holy people in Ephesus,1 who are faithful followers of Christ Jesus," NLT and "to his holy and faithful people in Ephesus who are in union with Christ Jesus." ISV
TWO SIDES OF THE SAME COIN. This verse addresses the people of God from two vantage points - like two sides of the same coin. The two words of identity are "saints" and "faithful/" These are the people to whom, he writes. If the reading was a public one, which it probably was, each hearer would be faced with the obligation to determine if this introduction aptly described them. If it did not, then until they were found in those categories, the letter would not benefit them, for it was only written to those so identified.
THE SAINT'S. Other versions read, "God's people," CJB "holy," GWN "sanctified," MRD "holy ones," NAB "holy people," NJB and "Christian friends." LIVING
Prior to Christ, the word "saints" was used of holy angels (Deut 33:2; Job 15:15; Psa 30:4). It was also used of God's holy ones, toward whom the Lord was devoted (Deut 33:3; 1 Sam 2:9; Psa 31:23; 37:28; 85:8, etc). Prophetically, Daniel spoke of a time when the saints would "take the Kingdom" (Dan 7:18,22,25). However, when the prophets spoke to the children of Israel, they did not refer to them as "saints." In fact, the word "saints" is mentioned only eight times from Isaiah through Malachi, and only by Daniel, Hosea, and Zechariah (Dan 7:18,21,22,25,27; Hos 11:12; Zech 14:5). Zechariah's reference is to the angels.
In the New Covenant Scriptures, however, from Acts through Revelation, we find the word "saints" mentioned sixty times. It is an appropriate description of the people of God. It means "set apart for God, to be, as it were, exclusively His . . . pure, upright, holy," THAYER "pertaining to being holy in the sense of superior moral qualities and possessing certain essentially Divine qualities in contrast with what is human - 'holy, pure,
divine." LOUW-NIDA
Being "saints" postulates that a fundamental change has taken place in the people. Unlike the profane priests of old (Isa 5:20), God does not call someone holy who is actually unholy! Further, being holy involves human effort - yea, successful human effort. It is not purely "human," for the required resources are supplied to meet the requirement: "be ye holy in all manner of conversation" (1 Pet 1:15). No part of life is permitted to be unholy, not devoted to the Lord, or characterized
by qualities antithetical to those of the living God.
The purpose of God is involved in this, for we are "called to be saints" (Rom 1:7) - not only in the world to come, but in this present evil world (Tit 2:12). Saints are people who are given to "comprehend . . . what is the breadth, and length, and depth, and height" of God's salvation (Eph 3:18). The "love of the brethren" is a love that is directed toward "all the saints" (Col 1:4). These are people who are "in the light" (Col 1:12). The mystery of redemption that has been hidden "from ages, and hidden from generations," is now "made manifest to His saints" (Col 1:26). These are a holy people who are being conformed to the image of God's Son (Rom 8:29).
THE FAITHFUL. The saints are "faithful" people - faithful to God! They are not vacillating, wavering, and doubtful people. They are noted for cleaving to the Lord "with purpose of heart" (Acts 11:23). They walk as "obedient children" (1 Pet 1:14), making "straight paths" for their feet (Heb 12;13). This is not to say they are morally perfect - although that is the direction in which they are headed, as they work out their own salvation with fear and trembling (Phil 2:12-13).
The term "saints" is not a generic term - like friends. It is a word that builds on the fact of regeneration, the reality of change, and the realness of the new birth and reconciliation to God. Those who are properly classified in this group will profit greatly from this epistle.
IN CHRIST JESUS. This is the domain in which every single aspect of salvation is found - "in Christ Jesus!" All benefits are here! All of God's objectives for men are there. This is where Divine acceptance is realized. It is where grace is given. It is where all of the promises of God reside. All of that may seem very apparent - but it is not. Some seek acceptance in a religious institution, or in some kind of religious practice. Some seek it in keeping a code, or assenting to a series of theological statements, or embracing a supposed "plan of salvation."
Before God will confer any of the benefits He has promised, all of which are absolutely essential, the person mist be "found" in Christ (Phil 3:9). Christ must dwell in the person (Eph 3:17), and the person must found in Christ. There is where acceptance is realized (Eph 2:6). There is where new creatureship is accomplished (2 Cor 5:17). There is where there is "no condemnation" (Rom 8:1). There is where trust must be placed (Eph 1:12).