Study of the Book of Ephesians by E.K. Hassell

Study of the Book of Ephesians

Notes by E. Keith Hassell

AUTHORSHIP

The Apostle Paul (Saul of Tarsus) (Eph 1:1; Eph 3:1;)

DATE

Written around 60-62 A.D. while Paul was a prisoner in Rome while awaiting the outcome of his appeal to Caesar (Nero). While in prison he wrote three letters (Philemon, Colossians, and Ephesians) and sent them by the same messenger, Tychicus. It had been about five years since Paul had been in Ephesus.

REFERENCES TO EPHESUS IN THE NEW TESTAMENT

·         Ephesians were most likely in Jerusalem on the Day of Pentecost under the listing of Asia (Acts 2:5; Acts 2:9)

·         Paul's first visit to Ephesus (A.D. 51 Second Missionary Journey): Acts 18:18-21;

·         Apollos' ministry at Ephesus: Acts 18:24-28

·         Paul's visit to Ephesus (Third Missionary Journey): Acts 19:1-41;

·         Paul visits with the Elders of the church in Ephesus at Miletus before returning to Jerusalem (Acts 20:17-38;)

·         Paul writes 1 Corinthians (A.D. 56) from Ephesus mentioning his triumphs and trials in Ephesus (1 Cor 15:32; 1 Cor 16:8-9;)

·         In A.D. 63 Paul is released from his first Roman imprisonment and visits Ephesus. Soon afterward he left, placing Timothy in charge of the church there to remove false doctrine, to preserve public worship, and to preserve proper leadership in the church

o        1 Tim 1:3; (A.D. 64)

o        Onesiphorus 2 Timothy 1:18;

o        Tychicus 2 Tim 4:12; (A.D. 66/67)

·         Two of Paul's companions, Trophimus and Tychicus, were probably natives of Ephesus (Acts 20:4; Acts 21:29; 2 Tim 4:12;)

·         The church of Ephesus in the Book of Revelation (Rev 1:11; Rev 2:1-7;)

*PURPOSE

Paul reveals in the book of Ephesians God's glorious plan of redemption, His "mystery of the church," and His victory over evil

1. God's glorious plan of redemption (Eph 1:14; Eph 2:1-10;)
2. God's mystery of the church
1. "His body, the fullness of Him" on this earth (Eph 1:22-23;)
2. A "holy temple" of believers as a dwelling place for God (Eph 1:19-22;)
3. "One new man" consisting of both Jew and Gentile (Eph 2:15;)
4. The bride of Christ (Eph 5:32;)
5. The army of God (Eph 6:10-18;)
3. God's victory over evil (Eph 3:10; Eph 6:10-20;)

APPLICATION

In light of God's glorious plan of redemption, His purpose for the church, and His victory over evil, Paul exhorts believers to no longer walk according to the course of this world, but to walk

1. In good works that reflect God's workmanship in our lives (Eph 2:10)
2. Worthy of our calling (Eph 4:1-3;)
1. Proper attitude and response toward others (Eph 4:2;)
2. Endeavoring to keep the unity of the Spirit in the bond of peace (Eph 4:3-6;)
3. According to the measure of Christ's gift (Eph 4:7;)
4. Properly equipped for ministry (Eph 4:11-12;)
5. Perseverant in the pursuit toward personal and corporate maturity (Eph 4:13-14;)
1.  
2. Firm in sound doctrine (Eph 4:14;)
3. According to the new man (Eph 4:17-24;)
4. In love (Eph 5:1-7;)
5. As children of light (Eph 5:8-14;)
6. In wisdom (Eph 5:15;)
7. In submission to God's divine order (Eph 5:22-6:9;)
1. Husbands & wives (Eph 5:22-33;)
2. Children & parents (Eph 6:1-4;)
3. Bondservants & masters (Eph 6:5-9;)

BACKGROUND

The city of Ephesus: The city of Ephesus was the capital of the Roman province of Asia Minor (today the western part of Turkey).

"Ephesus was an important city, situated at the mouth of the river Cayster, near the middle of the western coast of the peninsula of Asia Minor. The term "Asia," however, was in those times confined to the Roman province in the west of the peninsula, of which Ephesus had become the capital nearly two hundred years before it was visited by Paul. Its inhabitants  were half Greek, half Asiatic, and their religion and superstitions were a compound of the East and the West. Diana, or Artemis, a goddess of the West, was the chief object of worship; but the style of her worship had in it much Oriental mystery and munificence. The temple of Diana was renowned as one of the seven wonders of the world. It had been two hundred and twenty years building; its roof was supported by one hundrend and twenty-six columns, each sixty feet high, the gifts of as many kings. The image of Diana, said to have fallen from heaven, was of wood, forming a striking contrast to the magnificence around. Ephesus was notorious for its luxury and licentiousness. Sorcery or magic, an importation from the West, was exceedingly common. The Εφεσια γραμματα were a celebrated charm, which continued to be used more or less till the sixth century, A.D. Ephesus was a great and busy centre of commerce; "it was the highway into Asia from Rome; its ships traded with the ports of Greece, Egypt, and the Levant; and the Ionian cities poured their inquisitive population into it at its great annual festival in honour of Diana." It is known from Josephus that Jews were established there in considerable numbers; it is the only place where we read of disciples of John the Baptist being found, and retaining that designation; while the case of Apollos coming to it from Alexandria, and that of Aquila and Priscilla from Rome and Corinth, show that it held ready intercourse with the rest of the world." [H.D. M. Spence and Joseph S. Exell, eds., The Pulpit Commentary, Vol. 20. Galatians, Ephesians, Philippians, Colossians, "The Epistle of Paul to the Ephesians,"  (McLean: MacDonald Publishing Company) p. v & vi.]

"It was distinguished for the Temple of Diana (q.v.), who there had her chief shrine; and for its theatre, which was the largest in the world, capable of containing 50,000 spectators. It was, like all ancient theatres, open to the sky. Here were exhibited the fights of wild beasts and of men with beasts." (Comp. 1 Cor. 4:9; 1 Cor 9:24-25; 1 Cor 15:32;) [Easton, M. (1996, c1897). Easton's Bible dictionary. Oak Harbor, WA: Logos Research Systems, Inc.] 

"Ephesus became Paul’s base of operation during his third missionary journey. Ephesus was the home of the Temple of Artemis, one of the seven wonders of the ancient world. The temple, according to its ruins, was 239‘ wide and 418’ long, four times the size of the Parthenon in Athens! As a commercial center, Ephesus was the leading city of the province of Asia. Its present-day extensive ruins reveal the glory of its past." [Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-c1985). The Bible knowledge commentary : An exposition of the scriptures. Wheaton, IL: Victor Books.]

Artemis the Great, Diana of the Ephesians

"The Artemis of Ephesus was quite different from the goddess of classical antiquity. That is not surprising, perhaps, because Artemis was the most widely worshiped and popular of all the Greek deities, especially among women. Homer portrays her as a virgin hunter, but she is alos portrayed as a moon goddess, patron of maidens, and female fertility deity associated with childbirth. Ancient myths said she had given her mother, Leto, no pain at her birth. The daughter of Zeus, she assisted at the birth of her twin brother, Apollo! In Greece little girls would 'play the bear' in front of her image, suggesting that she originally may have had an animal form. At Haloe, south of Athens, blood was taken by sword from a man's neck, a vestige, perhaps, of human sacrifice connected with the worship of Artemis. The rite was brought by Orestes from the Tauric Chersonese of Crimea. But in Ephesus Artemis was nothing like the gentle moon goddess. Here she was the lusty female fertility goddess said to have been worshiped by the warrior maidens of Asia Minor called the Amazons. Like them, the female slaves dressed in short skirts and bared one breast when they served in the magificent temple to Artemis in Ephesus, one of the seven wonders of the world. The temple, also had eunuch priests, called 'megabuzoi', and other chaste male attendants. Prostitution may not have been part of the rites of this temple, though it was of all other Anatolian fertility goddess temples." [Beers, V. Gilbert. The Victor Handbook of Bible Knowledge. Wheaton, Illinois: Victor Books, 1981, pp. 596-597]

Because of the importance of the temple of Diana and the many worshipers who it attracted, one of the most prosperous occupations in the city was the crafting of minature representations of the temple made with silver. These miniatures were reverentially placed in homes.

"With the worship of Diana the practice of sorcery was from the earliest times connected. The “Ephesian letters,” mystical monograms, used as charms or amulets, are spoken of frequently by heathen writers. Ephesus was, therefore, the chief seat of necromancy, exorcism, and all forms of magic arts for all Asia." [Hodge, C. (1996). Commentary on Ephesians. Index created by Christian Classics Foundation. (electronic ed.). Simpsonville SC: Christian Classics Foundation.]

Many Jewish people took up residence in the city of Ephesus (Acts 2:9; Acts 6:9;). 

THE BOOK OF EPHESIANS

Ephesians 1:1

Paul, an apostle: The word "apostle" simply means, "sent one." He is commissioned and delegated with authority by the one who sends him. In the New Testament an apostle is one who was sent forth by the Lord Jesus Christ to powerfully represent Him and to lay foundations for new churches among those who believe. They were like spiritual fathers to these new believers and churches.

1. Called to be an apostle (Romans 1:1; 1 Corinthians 1:1;)
2. An apostle by the commandment of God (1 Timothy 1:1;)
3. Least of the apostles (1 Corinthians 15:9;)
4. An apostle of Jesus Christ by the will of God (1 Corinthians 1:1; 2 Corinthians 1:1; Ephesians 1:1;Colossians 1:1;2 Timothy 1:1;)
5. An apostle not from man nor through man but through Jesus Christ and God the Father (Galatians 1:1;)
6. Appointed an apostle (1 Timothy 2:7; 2 Timothy 1:11;)

Of Jesus Christ: Jesus commended the church in Ephesus (Rev 2:2;) for exposing as liars those who claimed to be apostles but are not. However, Paul was not commissioned by man nor did he commission himself. He was commissioned directly by the Lord Jesus Christ (Acts 9:15-16; Acts 26:15-18; Gal 1:1;). Not only was he sent by the Lord Jesus but he belonged to Him as a servant and bondservant. Thus he declares that he is an apostle of the Lord Jesus Christ.

By the will of God: (See 1 Cor 1:1; 2 Cor 1:1; Col 1:1; 2 Tim 1:1;)  Paul does not claim to be an apostle based upon his education, training, gifts, or experience, or even his desire. Paul did not choose to be an apostle. His claim as as an apostle was based solely upon the will of God. He was an apostle because it was God's will for him to be an apostle. The will of God in Paul's apostleship highlights the reality that Jesus Christ is the only Head of the church and source of authority. In contrast to Paul, there are some who make themselves apostles by their own will or are made to be apostles by the will of others. They were not "sent" but "went" (Acts 15:24;). These are not true but false apostles (2 Cor 11:13; Rev 2:2). It is noteworthy, however, to recognize that although Paul received his apostleship from God Himself, his apostleship was confirmed through other believers (Acts 9:10-16;), meetings with the apostles (Gal 1:11-2:10;) and through other five-fold ministries (Acts 13:1-3;).

To the saints: The word "saints" means "holy ones" and designates those who are set apart for God. In the Old Testament the Israelites were called saints because they were separated by God from other nations and consecrated to Him through covenant. In the New Testament the term "saint" is used to describe those who are separated unto Christ from among Jew and Gentile because of their faith in Christ. They are a part of the universal church. Although the Roman Catholic church has used the designation of "saint" to create a special class of extraordinary believers (usually granted once they have died), the Biblical term refers to all believers--living or dead--who are holy ("set apart") unto Christ by saving faith.

"The word ἁγιάζειν signifies to cleanse, either from guilt by a propitiatory sacrifice, as in Heb 2:11; Heb 10:10; Heb 10:14, or from inward pollution, and also to consecrate. Hence the ἄγιοι, saints, are those who are cleansed by the blood of Christ, and by the renewing of the Holy Ghost, and thus separated from the world and consecrated to God." [Hodge, C. (1996). Commentary on Ephesians. Index created by Christian Classics Foundation. (electronic ed.). Simpsonville SC: Christian Classics Foundation.]

Who are in Ephesus: Although the church is universal in Spirit, it is local in its expression. This phrase, therefore, addresses those saints who form the local expression of the church in the city of Ephesus.

And faithful: The word "and" connects the saints and faithful as one and the same. Those that Paul calls "saints" he also calls "faithful." The Greek word (pistos: πιστος) is equivalent to "believers" and means, "persons who show themselves faithful in the transaction of business, the excution of commands, or the discharge of official duties." (Strong's Enhanced Lexicon). The "faithful" therefore, refers to believers whose faith is confirmed by their faithfulness to continue in Christ.

These "saints" and "faithful" in Christ are the true nucleus of the church, although others might seem to be a part of it but are not (Phil 3:18; Parable of the Wheat and Tares, Matt 13:24-30;)

In Christ: This phrase occurs 12 times in Ephesians. (See also Eph 1:3; Eph 1:10; Eph 1:12; Eph 1:20; Eph 2:6; Eph 2:7; Eph 2:10; Eph 2:13; Eph 3:6; Eph 3:11; Eph 4:32;) "In Him" is used 7 times in Ephesians ( See Eph 1:4; Eph 1:7; Eph 1:10; Eph 1:11; Eph 1:13; Eph 2:21; Eph 3:12;)

"In Christ, belongs equally to the two preceding clauses: τοι̂ς ἁγίοις—καὶ πιστοι̂ς ἐν Χριστῳ̂, ‘To the saints and faithful who are in Christ Jesus.’ Those whom he calls saints he also calls faithful; Ergo, says Calvin, nemo fidelis, nisi qui etiam sanctus: et nemo rursum sanctus, nisi qui fidelis. No one is a believer who is not holy; and no one is holy who is not a believer." [Hodge, C. (1996). Commentary on Ephesians. Index created by Christian Classics Foundation. (electronic ed.). Simpsonville SC: Christian Classics Foundation.]

The terms "in Christ" and "in Him" signify position or location and thereby, the source of our identification, life and existence, as in the case of the branch and the vine. In the natural these saints were located in Ephesus or in Asia Minor, but spiritually they were "in Christ." Before salvation our spiritual identity was found "in Adam" but now it is found "in Christ." Before salvation our identity was determined by our family background and social status but now we are identified with the family of God and with the citizens of heaven. Before salvation our identity was either Jew or Gentile but now we created as one new man (Eph 2:15;) and are heirs of the promise with Abraham (Gal 3:19;). Before salvation our identity was in being male or female but now in Christ there is no male or female (Gal 3:28; see Galatians 3:26-29;). In addition, the source of Ephesian identity and life was found in the goddess Artemis but now it is found in Christ. Jesus Christ is the Vine and the branches who are faithful to remain "in Christ" are the branches. Those who are "in Christ" through faith are partakers of all that Christ is, all that He has, and all that He has done. "In Christ" may seem vague and difficult to explain, but to those who are legitimately "in Christ" it is a spiritual reality that revolutionizes their existence, much like being "in love" but in a more spiritual dimension.