Ephesians Book Study

Authorship

The Apostle Paul most scholars agree (1:1), though modern scholarship disagrees and think that could have have been written by one of Paul’s students because it so heavily relies on Colossians. In addition, in some manuscripts, the phrase, “In Ephesus” is missing.

Furthermore, it seems unlikely that a student of Paul would be so eager to imitate his teacher that he would transcribe verses from Colossians word for word, and yet be so daring as to move dramatically beyond Paul’s theology of the exalted and reigning Christ to one of a universal church.

Discrepancies exist for a variety of reasons.

How does it make you feel that the authorship of this letter is not certain? Does that change how you would read the letter?

The Apostle Paul

Go over slides.

Backdrop

Ephesus, the capital city of the region, was a major center of commerce, culture, and worship (Bratcher and Nida, Handbook on Ephesians, 1–2; Arnold, Ephesians, 30). It was the third largest city of the Roman Empire (Rome and Alexandria were larger) and the most significant port on the west coast of Asia Minor. Many trade routes converged at Ephesus, and many temples were established there for the worship of the emperor, the Greek god Artemis, and up to 50 other deities (Arnold, Ephesians, 31, 33).

An important port city on the west coast of Asia, Ephesus boasted the temple of Artemis (one of the Seven Wonders of the ancient world). Just a few decades before Paul, Strabo called Ephesus the greatest emporium in the province of Asia Minor

Ephesus was run by the goddess Diana, or Artemis in Greek. She was a fertility god.

Read Acts 19: 21-41

Acts 19:21–41 ESV

Now after these events Paul resolved in the Spirit to pass through Macedonia and Achaia and go to Jerusalem, saying, “After I have been there, I must also see Rome.” And having sent into Macedonia two of his helpers, Timothy and Erastus, he himself stayed in Asia for a while. About that time there arose no little disturbance concerning the Way. For a man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen. These he gathered together, with the workmen in similar trades, and said, “Men, you know that from this business we have our wealth. And you see and hear that not only in Ephesus but in almost all of Asia this Paul has persuaded and turned away a great many people, saying that gods made with hands are not gods. And there is danger not only that this trade of ours may come into disrepute but also that the temple of the great goddess Artemis may be counted as nothing, and that she may even be deposed from her magnificence, she whom all Asia and the world worship.” When they heard this they were enraged and were crying out, “Great is Artemis of the Ephesians!” So the city was filled with the confusion, and they rushed together into the theater, dragging with them Gaius and Aristarchus, Macedonians who were Paul’s companions in travel. But when Paul wished to go in among the crowd, the disciples would not let him. And even some of the Asiarchs, who were friends of his, sent to him and were urging him not to venture into the theater. Now some cried out one thing, some another, for the assembly was in confusion, and most of them did not know why they had come together. Some of the crowd prompted Alexander, whom the Jews had put forward. And Alexander, motioning with his hand, wanted to make a defense to the crowd. But when they recognized that he was a Jew, for about two hours they all cried out with one voice, “Great is Artemis of the Ephesians!” And when the town clerk had quieted the crowd, he said, “Men of Ephesus, who is there who does not know that the city of the Ephesians is temple keeper of the great Artemis, and of the sacred stone that fell from the sky? Seeing then that these things cannot be denied, you ought to be quiet and do nothing rash. For you have brought these men here who are neither sacrilegious nor blasphemers of our goddess. If therefore Demetrius and the craftsmen with him have a complaint against anyone, the courts are open, and there are proconsuls. Let them bring charges against one another. But if you seek anything further, it shall be settled in the regular assembly. For we really are in danger of being charged with rioting today, since there is no cause that we can give to justify this commotion.” And when he had said these things, he dismissed the assembly.

Ephesus was riddled with idolatry, worshipping of gods, unlike most places in the ancient world. The whole city was ruled and controlled by the goddess artemis. Most peoples livelihoods depended on the worship of this false god because she was tied to everything in the commerce of the city, banking, dealing, trading, because she was the god of fertility.

Recipients

Paul does not address a personal issue, or personal address, but is more broad in his terms, indicating he probably mostly wanted to encourage all the believers in the area.

Another reason for this is in:

Ephesians 1:15

Ephesians 1:15 ESV

For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints,

But we know in:

Acts 19:10

Acts 19:10 (NRSV)

This continued for two years, so that all the residents of Asia, both Jews and Greeks, heard the word of the Lord.

We read that Paul was with them for 2 years, laboring.

If we was with them for two years, he would not have “heard” about their faith, becasue he would have been with them.

This indicates that Paul was talking to more than just one congregation in Ephesus.

Date and Place of Writing

Ephesians 3:1; 4:1

Ephesians 3:1 ESV

For this reason I, Paul, a prisoner of Christ Jesus on behalf of you Gentiles—

Ephesians 4:1 ESV

I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called,

Paul was in jail. He was a prisoner. Chained. Shackled. Incarcerated. Most scholars agree that Paul was incarcerated in Rome, where he spent two years where he probably wrote Ephesians and Colossians.

The dating of the letter is most likely late 50s to early 60s.

Similarities With Colossians

34% of the words in Colossians are in Ephesians, and 26% of the words in Ephesians are in Colossians.

Here is some overlap ideas:

• prologue: Col 1:1–2 and Eph 1:1–2;

• from alienation to reconciliation: Col 1:1–23 and Eph 2:11–22;

• Paul’s suffering and his ministry of the “mystery”: Col 1:24–2:3 and Eph 3:1–6;

• head-body imagery: Col 2:19 and Eph 4:15–16;

• the old and new humanity: Col 3:5–17 and Eph 4:17–5:20;

• household codes: Col 3:18 and Eph 5:22–6:9;

• prayer and proclamation of the “mystery”: Col 4:2–4 and Eph 6:18–20;

• commendation of Tychicus: Col 4:7–9 and Eph 6:21–22;

• benediction: Col 4:18 and Eph 6:23–24.

Theological (Study of God) Emphasis

Cosmic Reconciliation in Christ

The central message of Ephesians concerns the reconciliation of the cosmos in Christ.

Ephesians 1:9-10

Ephesians 1:9–10 ESV

making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.

Ephesians 2:16

Ephesians 2:16 (NRSV)

and might reconcile both groups to God in one body through the cross, thus putting to death that hostility through it.

Reconciliation is only used 3 times in the NT, 1x here in Ephesians and 2x in Colossians. This reconcilation is characterized by “peace.” Used 8x in Ephesians.

a word that appears eight times in Ephesians. It describes not only a cessation of hostilities (2:16), but also a wholeness that is fully realized in salvation (2:17). Through Christ, believers are given access to the fullness of God (3:17–19). This reconciliation through Christ brings about transformation, as the old person dies and the new person comes to life (4:22–24).

The Sovereignty of Christ over Spiritual Powers

Ephesians proclaims Christ’s supremacy over spiritual forces (1:21) and His empowering presence in the life of believers (3:16, 20). The Ephesians are reminded that they are in the midst of a spiritual struggle and are encouraged to stand firm “against the spiritual forces of evil” (6:12 ESV).

Transformation in Christ

Throughout the letter, Paul affirms that followers of Jesus experience transformation and receive new identities. They have been adopted into the family of God (1:5) and have obtained an inheritance (1:11). They have crossed from death to life (2:5) and have been brought near to God through Christ (2:13). As Arnold notes, “at the heart of this letter is the message that believers possess an entirely new identity by virtue of their relationship to Jesus Christ” (Arnold, Ephesians, 498). They are now saints and citizens of God’s household (2:19), and are invited to put off the “old self” (4:22) and put on the “new self” (4:24).

The Grace of God

“Grace” (χάρις, charis) appears in Ephesians 12 times (1:2, 6–7; 2:5, 7–8; 3:2, 7–8; 4:7, 29; 6:24). For Paul, God’s grace serves as the means through which believers experience His blessings, including new life (2:5), divine riches (2:7), and salvation (2:8).