The Church is a body (the divine purpose of God for the Church)

The Book of Ephesians Overview and Chapter 1:1-23

Background: The Apostle Paul was in custody in Rome. He was writing to encourage the Christian churches in the Mediterranean. The epistle of Ephesians is thought to be a circular used to minister to not only the Christians at Ephesus but also to the surrounding Christian churches in the area.

Author and date: Paul is the author of the epistle and identifies himself as the author in and . Paul describes himself as being in prison. Luke points out and confirms this fact in . This letter is similar in content to Colossians, suggesting that both were written during the same imprisonment in Rome about 62 AD. Tychicus was responsible for delivering Paul’s epistle to the Ephesian church ().

Setting: Ephesus was the capital city of the Roman province in Asia (today part of Turkey). Located at the intersection of several trade routes, Ephesus was a vital commercial center of the Roman Empire.

It was the site of a famous temple for the goddess Diana, which was one of the seven wonders of the ancient world. This Diana was not the beautiful Diana of Greek mythology. It was actually the ancient Anatolian (a Middle Eastern city and people) conception of the goddess of fertility. It was not the goddess of the moon, but the goddess of fertility, a vulgar multiple breasted idol of wood. All sorts of gross immorality took place in the shadow of this temple.

Paul used the city as a center for his missionary work. Paul visited Ephesus briefly on his second missionary journey. When he departed he left Priscilla and Aquila to continue the work of the ministry in that city (). On Paul’s third missionary journey, he spent about two to three years in Ephesus teaching and preaching the gospel of Christ. During his second missionary journey, Paul was rebuffed by the Jews in the Ephesian synagogue for his teachings. So, when Paul returned on his third missionary visit he taught both Jews and Greeks in the school of Tyrannus.

Paul’s ministry at Ephesus was marked by several spirit-empowered miracles. As a result, the city became a center for evangelistic outreach to the province of Asia (). In fact, so many people in Ephesus turned to Christ and renounced their pagan ways that some craftsmen in the city started a riot because the gospel threatened their trade of making and selling idols.

Theme: It presents the church, which is Christ’s body. The emphasis is on the body of Christ. Central to the message of Ephesians is the re-creation of the human family according to God’s originally intended design for it. As such, this new creation shatters the opinion long held by the Jewish community that God accepts the Jew and rejects the non-Jew. The traditionally assumed criterion of distinction between the Jew and the non-Jew is obedience to the law, but this criterion, fostering pride and pharisaism, was abolished in Christ’s sacrificial death. Consequently, there remains no more hindrance to reuniting all humanity as the people of God, with Christ as the head. The fact that even within the church itself, let alone outside the church, this reunification does not seem to be fully in effect, is the result of the partial arrival of the new age of God’s rule. During the interim between this new age’s first in breaking with the first coming of Christ and Pentecost, and its final consummation at the second coming of Christ, God has endowed his new family with the power of the Spirit to keep them and to enable them to live out their new life as it will be done in the future. Thus, the emphasis of Ephesians is on the unity of the church in Christ through the power of the Spirit.[1]

Chapters 1-3, present doctrine (instruction).

· Chapter 1, “The Church is a body”

· Chapter 2, “The Church is a temple”

· Chapter 3, “The Church is a mystery”

Chapters 4-6, present the “How to's” (pragmatic or practical).

· Chapter 4, “The Church is a new man”

· Chapter 5, “The Church will be a bride”

· Chapter 6, “The Church is a soldier”

Chapter 1 - The Church is a body (the divine purpose of God for the Church).

Introduction – Greeting Vv.1-2 ()

1. Paul identifies who he is, an Apostle of Jesus Christ – the sent one (messenger) of Jesus Christ. V.1

Letters customarily opened with the name of the sender, the sender’s titles (if any were necessary), the name of the addressees and a greeting. For example: “Paul … to the church at … greetings.” Persuasive letters and speeches often began by establishing the speaker’s credibility, what the Greeks called ethos. This beginning did not prove the speaker’s point but disposed the audience to hear him respectfully.[2]

2. Paul identifies the seat of his authority. His authority comes from God the Father. V.1

3. Paul identifies his audience and acknowledges their spiritual condition. V.1

a. Saints at Ephesus (set apart ones).

i. ἅγιος hágios; fem. hagía, neut. hágion (39), adj. from hágos (n.f.), any matter of religious awe, expiation, sacrifice. Holy, set apart, sanctified, consecrated, saint. It has a common root, hág-, with hagnós (53), chaste, pure. Its fundamental idea is separation, consecration, devotion to the service of Deity, sharing in God’s purity and abstaining from earth’s defilement[3]

ii. (A) It particularly means perfect, without blemish ().

iii. (B) Metaphorically it means morally pure, upright, blameless in heart and life, virtuous, holy. (1) Generally (; ; ; ; ; ; Sept.: ). (2) Spoken of those who are purified and sanctified by the influences of the Spirit. This is assumed of all who profess the Christian name, hence hágios, saint, hágioi, saints, Christians (, , , ; ; ; ; ). Spoken of those who are to be in any way included in the Christian community (). [A]Holy kiss means the sacred Christian kiss, the pledge of Christian affection (; ; ).

iv. (II) Consecrated, devoted, sacred, holy, meaning set apart from a common to a sacred use; spoken of places, temples, cities, the priesthood, men (; ; ; ; ; ; , of firstfruit); of a male opening the womb (); of apostles (); of prophets (; ; ); of angels ().[4]

b. The 4102 pístis (Faithful/Believer) “in” Christ Jesus. There is no separation between the believer and Christ Jesus ().

i. 4102. πίστις pístis; gen. písteōs, fem. noun from peíthō (3982), to win over, persuade. Faith. Subjectively meaning firm persuasion, conviction, belief in the truth, veracity, reality or faithfulness (though rare). Objectively meaning that which is believed, doctrine, the received articles of faith.[5]

ii. (IV) As a technical term indicative of the means of appropriating what God in Christ has for man, resulting in the transformation of man’s character and way of life. Such can be termed gospel or Christian faith (.).

iii. (A) Of God, indicated as faith in, on, toward God, with adjuncts: epí (1909), on, with the acc. (); prós (4314), toward, with the acc. preceded by the art. (); eis (1519), in, with the acc. (); with the gen. Theoú (theós [2316], God), of God, meaning the faith emanating from God (; ). Used in an absolute sense (; ; , [cf. ; ; , ]); with ek (1537), from, and the gen., ek písteōs (, in allusion to where the Sept. has “fidelity [rather, faith in Christ]”); en pístei (en [1722], in, and the dat.), in faith, meaning in filial confidence, nothing doubting (); hē euchḗ písteōs (hē, def. art.; euchḗ [2171], vow), to wish, vow of faith, meaning expression of a wish but with trust in the Lord to accomplish His will (). Spoken analogically of the faith of the patriarchs and pious men under the Jewish dispensation who looked forward in faith and hope to the blessings of the gospel (cf. .; ); of Abraham (, , , , , ; ).

iv. (B) Of Christ, faith in Christ: (1) As able to work miracles, to heal the sick (; , , ; ; ; ; ; ; , ; ; ; ; ). (2) Of faith in Christ’s death, as the ground of justification before God, saving faith, found only in Paul’s writings (, , , ; , ). Generally (; , ; , ; , ; , ; , , , , , , , ; , ; ; ; . Of the faith of Abraham (see A above). Some interpreters take eis pístin of by metonymy as referring to those believing (eis toús pisteúontas [cf. ]). (3) Generally, as the Son of God, the incarnate Word, the Messiah and Savior, the Head of the true Church; with eis, unto (; ); with en, in, and the dat., en Christṓ, in Christ (; ; ; ; ; ); with the gen. (; ; , thy faith toward Me; 14:12). Used in an absolute sense (; ; ; , ; ; ; ; [cf. 2:5]; ).

v. (C) Generally, with the gen., hē pístis toú euaggelíou (euaggelíou, gen. of euaggélion [2098], gospel), the faith of or in the gospel, gospel faith (); en pístei alētheías (en [1722], in; the dat. of pístis; and the gen. of alḗtheia [225], truth), meaning faith in the truth, i.e., in the gospel (). Used in an absolute sense with the same meaning, namely, Christian faith, a firm and confiding belief in Jesus and His gospel (; ; ; ; ; ; , ; ; ; ; ; ; ; ). Elsewhere also, pístis seems to mark various predominant traits of Christian character as arising from and combined with Christian faith, without implying, however, any sharp distinction; meaning Christian knowledge, especially in Paul and Peter (, ; ; ; , ; ; ). In James, pístis as opposed to érga (2041), works (, , , , , , ). Of the Christian profession, the faith professed (; ; ; ; ; ; ; ; [cf. above in Section I, C]). Of Christian zeal, ardor in the faith (; ; ; ; ; ; , ). Of Christian love, as springing from faith (, mutual faith and love; ; ). Of Christian life and morals, practical faith (; , ; ; ). Of constancy in the faith (; , , ; ; ).

vi. (D) Metonymically of the object of Christian faith, meaning the doctrines received and believed, Christian doctrine, the gospel, all that Christianity stands for (, “were obedient to the faith,” meaning embraced the gospel; 14:27, a “door of faith,” meaning access for the gospel; 24:24; ; ; ; ; , ; ; , ; ; ; ; ; , ). With en, in, and the dat., en pístei, meaning in the gospel as Christians (; ).

vii. (E) Especially, the object of justifying faith, that on which a sinner, believing the gospel, relies for acceptance with God, namely Christ, as having fulfilled all righteousness ().

viii. (V) In , Paul asks rhetorically, “Their unfaithfulness will not nullify [katargḗsei, fut. act. indic. of katargéō {2673}, to nullify, destroy, render ineffective] the faithfulness [pístis] of God, will it?” (a.t.). Here pístis likely means faithfulness, although a few interpreters understand “the faith of God” to mean the principle of faith in God.[6]

c. We must be mindful of the sanctification process that defines us. “Saints” set apart and “Believers/Faithful” faith in action. In other words set apart believers who are fueled and powered by the faith of the indwelling Holy Spirit.

4. Paul extends the grace and peace of God and Jesus Christ to the Ephesian saints. We must have the grace of God before we can experience the peace of God (). V.2

God the Father planned the Church. Vv.3-6 ()

1. We are to be ever mindful of the blessings of God. We are to “bless” Him because He first blessed us (). The Jewish people to express both God’s kindness toward us and our thanks or praise to Him used the word “bless”. V.3

Walter A. Elwell asserts, “The word bless, therefore, carries two different senses, depending on whether God or a human being (with God as object) is the subject. “In the heavenly realms” evidently implies that these blessings are secured in the very essence and character of God himself, and are not subject to the uncertainties of earthly life. This is borne out repeatedly in this very section by the emphasis on God’s decision, will, and purpose.[7]”

2. God chose us in Christ. V.4

a. God the Father planned the church before the world or time was created ().

b. God made us like He is so that we would be “Holy and blameless before Him in Love (Agape).” This was God’s purpose for choosing us.

c. God has a responsibility () and so do we (). We must follow God’s instructions to receive the benefits of God’s election. God’s election is not a license to Sin.

d. “In Love” equates to the fullness of God’s deliberate actions toward us (His Agape). This “love” manifests Himself as salvation, sanctification, and glorification in our lives.

3. God predestined (preordained) us to the position of Sonship. V.5 ( & )

a. God has given us full rights of sonship through the Son of God (Jesus). God has given us the same access to Him that Christ Jesus has. Positional and relational. ()

b. God gave us this permanent status because it pleased Him and fulfilled His purposes and plans ().

c. God has never predestined anyone to be lost. Man and his free will, will most often choose not to accept the free gift of salvation through Christ Jesus.

d. Predestination pertains to the believer (the elect of God) ().

4. God has made us accepted in the Beloved. V.6

a. God’s election of believers and all that He does for us, in us and to us is based on the foundation of His grace. His grace (actions) toward the Beloved glorifies Him.

b. Who is the Beloved? Answer: Christ Jesus. We are accepted (placed) “in” Christ.

God the Son paid the price. God the Father created the blueprint and Christ the Son came to earth, to form it – the church! Vv.7-12 ()

1. Christ redeemed us (…all of mankind) through His blood. V.7 ()

a. The Act: The actions of a loving God.

1. The redemption of Christ is the payment of the ransom for all the sins of mankind.

2. The Ephesians were familiar with the Greco-Roman practice of redemption: slaves were freed by the payment of a ransom. They were “bought back” (reclaimed at a price).

3. ἀπολύτρωσις apolútrōsis; gen. apolutrṓseōs, fem. noun from apolutróō (n.f.), to let go free for a ransom, which is from apó (575), from, and lutróō (3084), to redeem. Redemption. The recalling of captives (sinners) from captivity (sin) through the payment of a ransom for them, i.e., Christ’s death. Sin is presented as slavery and sinners as slaves (; , ; ). Deliverance from sin is freedom (, ; ; ).[8]

4. “Apolutrosis” = to liberate by the paying of a ransom in full to set a person free.

b. The Price (cost):

1. His blood: Jesus’ life is exchanged to produce His blood, which was the price that had to be paid to buy sinners back from eternal death. (, & )

2. The blood of Christ leads to and provides forgiveness of sins.

a. Forgiveness provides for permanent removal of sin from the believer’s life at the point of accepting this sacrificial completed act of Jesus. ( & )

b. God sends our sins away (“as far as the east is from the west”, ) and He also blots them out, while never remembering them again. ( & )

c. Human forgiveness versus Divine forgiveness: Human forgiveness is based on the fact, that a penalty is deserved and that penalty is not imposed. In contrast, divine forgiveness is always based on the fact, that there has been an execution of the penalty and the price has been paid.

d. Our sins are an offense to God and toward God. (, )

3. God’s grace is abundant and overflowing to be able to cover everyone’s sins without a problem. He is enormously more than will ever be needed for this task. He doles out forgiveness in, equality of measure in relation to His abundance of grace, which is unlimited.

2. Christ has revealed the mystery of God’s will. Vv.8-10 ()

a. The grace of God has been given to us, thrust upon us and placed in us, with all the ability to use it and understand it. V.8 ( & )

1. 33.462 προφητικός, ή, όν: pertaining to divinely inspired utterances—"prophetic, of the prophets.” φανερωθέντος δὲ νῦν διά τε γραφῶν προφητικῶν ‘being made evident now through the writings of the prophets’ ; καὶ ἔχομεν βεβαιότερον τὸν προφητικὸν λόγον ‘and we are even more confident of the prophetic word’ or ‘… of the message proclaimed by the prophets’ .[9]”

2. “προφητικός, ή, όν (προφήτης; Lucian, Alex. 60; Philo, Migr. Abr. 84 al.; Just., Mel., Ath.; PGM 1, 278; 4, 933) pert. to inspired interpretation of the divine will, prophetic γραφαὶ πρ. the writings of the prophets=the OT (cp. AcPh 77 [Aa II/2, 30, 6]). ὁ πρ. λόγος (Philo, Plant. 117; TestSol 1:12 D ἡ-κὴ ῥῆσις) (on the true prophetic word vs. the false [s. ] cp. Pind., P. 10, 65f); 2 Cl 11:2 (the origin of the prophetic word that follows is unknown); AcPl Ha 8, 27. ὁ ἄγγελος τοῦ πρ. πνεύματος Hm 11:9 (πρ. πνεῦμα, as Philo, Fuga 186; Just., A I, 38, 1; Ath. 10, 3). Of Polycarp διδάσκαλος ἀποστολικὸς καὶ προφητικός MPol 16:2.—DELG s.v. φημί II A. TW.[10]”

b. A mystery in scripture means that God is revealing something that up to that time, He had not revealed. There are two elements, which are always present in New Testament mysteries. V.9

1. It cannot be discovered by human agencies because it is always a revelation from God.

2. It is revealed at the appropriate time and not concealed and enough is revealed to establish its validity without all the details being disclosed.

3. What is this mystery? Answer: The New Testament Church as one body composed of Jews and Gentiles. There are eleven mysteries found in the New Testament.

4. The entire gospel of grace is placed in us to reveal this mystery to us (Jesus Christ – Him crucified, sanctified and glorified).

5. God deliberately reveals this mystery in us and to us, through His Son Jesus. It is His plan and delight to reveal this great truth to all believers.

c. Jesus must manage this mystery in God’s own uniquely divine manner. V.10

1. Jesus is to manage the revelation of this mystery until all things come to pass. Those “things” being Heaven and Earth coming under His authority completely and fully.

a. Authority of Jesus - , , ,

b. Identification of the believer -

2. Christ will eventually lay everything at the feet of God. ()

3. Jesus is the only one ordained to administer (manage) this revelation, because it flows from the Father through the Him (The Son), to us. ()

3. Christ rewards us with an inheritance. Vv.11-12 ()

a. God rewarded us through the Son for something we haven’t done or deserve in the flesh. V.11

b. It is God’s overall plan and purpose that believers should have a part in Christ’s inheritance. V.11 ( & )

c. God never predestinated anyone to be lost. However, He did predestinate us (believers) to receive an inheritance. V.11

d. The purpose of this reward is that we (the believers) become the actual praise unto and for the essence of who God is. V.12

e. “God does not exist to satisfy the whim and wish of the believer. The believer exists for the glory of God. When the believer is in the center of the will of God, he is living a life of fullness and of satisfaction and of joy.[11]” J. Vernon McGee

God the Holy Spirit protects the Church. Vv.13-14 ()

1. The Holy Spirit regenerates us. V.13

a. We move from God’s work for us to the work of the Holy Spirit in us. The former is objective and the latter is subjective.

b. The Holy Spirit’s work of regeneration and renewing causes the sinner to hear and believe in his heart and that transforms him into a child of God. ()

c. The gospel must be preached and lived. ()

1. All mankind must be born again! ( & )

2. The process by which mankind is saved. ()

3. The result of the process. ()

d. We turn from passive listeners into (inter) active listeners. ()

e. Our trust turns us into active agents for God’s supernatural eternal change of hearer’s (with understanding) of the word.

2. The Holy Spirit brings God’s reality to our lives.

a. God seals our salvation through the Son and in and by the Holy Spirit. The acts of hearing, trusting and sealing occur simultaneously.

b. The Holy Spirit becomes God’s permanent mark on the believer’s life (the Holy signet ring), which places the image of God on and in the believer. ( & )

c. When we πιστευω εν ηοʹ λογοσ αποκυεω αλεθεια which αποκευεω πιστις (When we place our belief in the Word; it brings about our births revealed truth right before your eyes; which births or produces faith within the believer).

3. The Holy Spirit is our down payment and refuge. V.14

a. The Holy Spirit is God’s internal guarantee that total redemption has and will occur. ( & )

b. The Holy Spirit is also the first part of our inheritance realized right now, here on earth. (, & )

c. This is all done to bring praise to the glory of God, which in turn will start the cycle again. ( & )

Prayer for spiritual wisdom, knowledge, and power. Vv.15-23 ()

1. Paul declares his knowledge of the Ephesian church's great faith and love. Vv.15-16

a. Osborne states that “Paul is thrilled with their spiritual state, both in its vertical (faith in Jesus) and horizontal (love for the saints) aspects. They are growing spiritually in every area of their Christian walk, and this moves Paul to prayer.”[12]

b. “It had been five to six years since Paul had last seen the Ephesian Christians (a time period including his trip to Jerusalem, arrest, two-year stint in Caesarea, and at least a year so far on trial in Rome), so such good news would have been very heartening to Paul.”[13]

c. The Ephesians had exhibited a truer faith than had been seen thus far in Jesus Christ; in the life of the early Church.

d. This kind of faith produces the love of God unto others and is not selfish in nature. It does not seek its' own.

e. The love exercised here by the Ephesian Christians is reminiscent of that explained to us by Jesus Himself. ( & )

f. This kind of love moves Paul to give thanks and prayer for the Ephesian church meticulously and constantly.

g. In the book of Revelation, the Ephesian church represents the early church at its best. The Ephesian church was the benchmark for eternal love realized here on earth. ()

2. Paul begins to intercede for the spiritual welfare of the Ephesian church. V.17

a. Paul having revealed to the Ephesian Saints that the church is the body of Christ and that God the Father planned it, God the Son paid for it, and God the Holy Spirit protects it recognized that the Ephesian saints wouldn't be able to grasp it all. The only way they could fully comprehend these truths was if the Spirit of God was their instructor and revealed the Word of God to them.

b. Osborne asserts that, “Several of the themes [found in ] are continued [in ], especially that of the divine blessing of revelation and knowledge bestowed on us ( = ) but also the Trinitarian basis of the gifts and the emphasis on wisdom ( = )”[14]

c. Only the Spirit of God can reveal the knowledge of God. The Holy Spirit indwells us and we must allow Him to teach us.

d. Paul is praying for the Ephesian believers to realize and utilize the revelation that has been placed in them to the fullest extent of its divine purpose in God.

e. Paul knows this will happen if the believer is truly regenerate. The only thing (or person) that can impede this growth is an unregenerate person.

f. We are to gain an intimate knowledge and understanding that can only come from the divine revelation of the Holy Spirit. It doesn't come via head knowledge, it comes through heart knowledge.

g. We know we have this eternal mystery working in us because of what it transforms us into - more like Jesus. () It helps us to:

1. Walk Worthy

2. Be fruitful - live full rich lives

3. Be strengthened

4. Be patient and long-suffering with joy

5. Give thanks

3. Paul gives an overview of what he's praying for. V.18

a. Paul's prayer is for the believer to have divine understanding in his heart, have the assurance of his of eternal life and recognize the blessing of God in him or herself.

b. God is the one who will illuminate our hearts and reveal Himself to us and through us to others. ()

c. No one can attain this type of spiritual enlightenment apart from God Himself, imparting it to us by and through the Holy Spirit. ()

d. God has already enlightened our hearts (our heart is the seat of our true understanding. It is also the seat of our feelings, intellect, and will). All we must do is let God unfold Himself right before our eyes!

e. Only the Holy Spirit can take us into the Holy of Holies. This is where enlightenment and hope reside.

f. The hope that Paul speaks of, is that of eternal life in and through Jesus Christ. The Holy Spirit is the down payment, the return of Christ and our resurrected body being the final consummation.

g. God has called us for His specific purpose, with a Holy calling and our "works" have no bearing on God's call on our lives whatsoever. ()

h. We must participate in the earthly process of our sanctification. We do have a part to play - yield to the Holy Spirit. ( & ) We must maintain this attitude daily until Christ returns for His "church" - us!

i. The gifts and calling of God given to us are permanent. ()

j. Our inheritance makes us unspeakably, spiritually rich through God's glory.

k. Paul is merely doing what he's been called to do; open the eyes of all people, Jews, and Gentiles alike. ()

4. Paul reveals and explains the specific points he has been praying about, for these particular Saints. V.19

a. The theme of “the powerful work of God [is emphasized here referring back to] ( = ).”[15]

b. Paul has been praying for the intense overwhelming power and might of God to be revealed in the Ephesian Saints.

c. Paul is in great awe of this power and reveals to us that it is being manifested to us and in us.

d. We can't comprehend God's power, let alone how it works in us.

e. God's power is constantly energizing the believer. (working = ἐνέργεια enérgeia, to energize; from the root ἐνεργής energḗs = actively working). ἐνέργεια enérgeia; gen. energeías, fem. noun from energḗs (1756), at work, operative, active. Energy, the being at work, operation, efficiency, active power. In , according to the efficiency, active exhibition of His power in raising up Jesus. See ; ; . Especially power as exhibited in mighty works, miracles, e.g., of God (; ); of Satan ().[16]

f. This power is reserved for believers only. It is only effective for and in believers.

g. The power of God is the sustainer of the hope, which lies within us. This power is God's omnipotence.

5. Paul is praying for the believer to truly know and apprehend the magnitude of the power that resides in each believer and what he is capable of. V.20

a. Lenski states: "Paul recites the deeds of God by which he crowned the saving work of the Messiah: his resurrection from the dead, his enthronization in supreme glory and majesty, the two together often being called the exaltation.”[17]

b. The "right hand" is the symbolic place of highest honor and authority.

c. The incredible power that it took to raise Christ from the dead and for Him to ascend back to His rightful place, seated at the right hand of the Father is awesome and alive and working in us today!

d. Christ's resurrection and seating at the right hand of the Father are permanent and glorified. ()

e. Jesus can longer die again because He is the resurrection and the life (). This permanent resurrection is extended to all believers.

f. All that has transpired is all part of God's plan for Jesus. God's plan included the Ephesian believers as well as any other believers, including us. ()

g. Once we are in Christ we can (and should) no longer be bound by the chains of sin, just like Jesus couldn't be held down by death.

6. Jesus' authority and power are above all others in every realm that exists anywhere, earth, heaven, infinity - anywhere! ( & ) Vv.21-22 ()

a. Paul distinguishes between the present age (world), which is evil, and the future age when the Messiah will consummate His kingdom and there will be a completely righteous society on earth.

b. Jesus' rule, reign, and authority come as, a result of, His obedience to death on the cross and His resurrection unto life upon His ascension. He conquered the god of this "age" (world) and rules the "age" (world) to come.

c. Jesus is the creator of the universe and all things in it. He reclaimed all that Adam and Eve forfeited and the Devil stole. This occurred when Jesus went to the cross and raised Himself from the dead. ()

7. The church is the body and Christ is the head of the church. Someday everything is going to be under Him. ( & )

a. Christ is the head of the body, which is His church and we are His church and under Him. ()

b. Currently, at this present time, the only thing under Him in the earth realm is the church, the true church, real believers.

8. The church is the fullness of Christ, in that He indwells it and fills it with Himself. All that we will ever need is in Him and His filling. V.23 ()

a. The theme of “fullness ([is carried over here from] = )”

b. As Christ sits at the right hand of the Father, He uses the body of Christ (us) as His earthly hands, feet, arms, legs, mouth, ears, and eyes; which is always controlled and compelled by the Holy Spirit.

c. Christ fills (or sustains) all creation and it could not exist without Him.

d. Christ fills us, yet we become Christ's fullness. What a paradox!

Footnotes below:

[1] Richard J. Erickson, “Ephesians,” in Evangelical Commentary on the Bible, vol. 3, Baker Reference Library (Grand Rapids, MI: Baker Book House, 1995), 1021.

[2] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), .

fem (feminine)

[3] Spiros Zodhiates, The Complete Word Study Dictionary: New Testament (Chattanooga, TN: AMG Publishers, 2000).

Sept (Septuagint)

[4] Spiros Zodhiates, The Complete Word Study Dictionary: New Testament (Chattanooga, TN: AMG Publishers, 2000).

gen (genitive)

[5] Spiros Zodhiates, The Complete Word Study Dictionary: New Testament (Chattanooga, TN: AMG Publishers, 2000).

cf (compare, comparison)

gen (genitive)

cf (compare, comparison)

gen (genitive)

cf (compare, comparison)

[6] Spiros Zodhiates, The Complete Word Study Dictionary: New Testament (Chattanooga, TN: AMG Publishers, 2000).

[7] Richard J. Erickson, “Ephesians,” in Evangelical Commentary on the Bible, vol. 3, Baker Reference Library (Grand Rapids, MI: Baker Book House, 1995), 1022.

gen (genitive)

[8] Spiros Zodhiates, The Complete Word Study Dictionary: New Testament (Chattanooga, TN: AMG Publishers, 2000).

[9] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 440.

Lucian Lucian , II a.d.—List 5

Philo Philo = P. of Alexandria, I b.c.–I a.d.—List 5

al. al. =alibi (elsewhere), aliter (otherwise), alii (others)

Just Just , II a.d.—List 5

Mel. Mel. = Melito of Sardis, II a.d.—List 5

Ath. Ath. = Athenagoras, II a.d.—List 5

PGM PGM = Papyri Graecae Magicae—List 4

pert. pert. = pertaining (to)

OT OT = Old Testament

cp. cp. = compare, freq. in ref. to citation fr. ancient texts

AcPh AcPh = Acts of Philip—List 5

Aa Aa = Acta apostolorum apocrypha—List 5

Philo Philo = P. of Alexandria, I b.c.–I a.d.—List 5

TestSol TestSol = Testament of Solomon, I–III a.d.—List 2

D D = Didache, except that in a list of manuscripts or as textual variant D refers to Codex Bezae—List 1

cp. cp. = compare, freq. in ref. to citation fr. ancient texts

Pind Pind , V b.c.—List 5

2 Cl 2 Cl = 2 Clement—List 1

AcPl Ha AcPl Ha = Acts of Paul, PHamb—List 1

Hm Hm = Mandates

Philo Philo = P. of Alexandria, I b.c.–I a.d.—List 5

Just. Just(in) , II a.d.—List 5

Ath. Ath. = Athenagoras, II a.d.—List 5

MPol MPol = Martyrdom of Polycarp; after II a.d.—List 1

DELG DELG = PChantraine, Dictionnaire étymologique de la langue grecque—List 6

s.v. s.v. = sub voce (under the word, look up the word)

TW TW = Theologisches Wörterbuch zum NT; tr. GBromiley, Theological Dictionary of the NT—List 6

[10] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 891.

[11] J. Vernon McGee, Thru the Bible Commentary: The Epistles (Ephesians), electronic ed., vol. 47 (Nashville: Thomas Nelson, 1991), 51.

[12] Grant R. Osborne, Ephesians: Verse by Verse, Osborne New Testament Commentaries (Bellingham, WA: Lexham Press, 2017), 35.

[13] Grant R. Osborne, Ephesians: Verse by Verse, Osborne New Testament Commentaries (Bellingham, WA: Lexham Press, 2017), 35.

[14] Grant R. Osborne, Ephesians: Verse by Verse, Osborne New Testament Commentaries (Bellingham, WA: Lexham Press, 2017), 34.

[15] Grant R. Osborne, Ephesians: Verse by Verse, Osborne New Testament Commentaries (Bellingham, WA: Lexham Press, 2017), 34.

gen (genitive)

[16] Spiros Zodhiates, The Complete Word Study Dictionary: New Testament (Chattanooga, TN: AMG Publishers, 2000).

[17] R. C. H. Lenski, The Interpretation of St. Paul’s Epistles to the Galatians, to the Ephesians and to the Philippians (Columbus, O.: Lutheran Book Concern, 1937), 399.