Paul's first visit to Ephesus is mentioned in Acts 18:19-21. He did not remain, being on his way to Jerusalem. He left Priscilla and Aquila there, and they were joined by Apollos, one mighty in the scriptures, but who knew only the baptism of John, until the way of God had been expounded unto him more perfectly by Aquila and Priscilla.
Paul returned to Ephesus and abode there over two years. (Acts 19:1,10.) When he paid his last recorded visit to them, Acts 20: 31, he names three years as the extent of his labors.
He preached in the synagogue, but on account of the opposition to the gospel he separated the disciples, and met in the school of one Tyrannus. The word of the Lord grew mightily and prevailed. Acts 19:9-20.
Thus was the work of the Lord well established at Ephesus, and we may conclude that the state of the saints was such that Paul was able, as led of God, to make known to them the truths found in this epistle.
As Ephesus is the only church of the seven addressed in the Revelation to which an epistle is also sent, it may be well to glance at the other references made to this assembly.
In 1 Cor. 15:32 Paul speaks of having fought with beasts at Ephesus, which may refer to his sharp encounters with the Jewish opposers.
Acts 20:17, &c., where he exhorts the elders, as overseers, to feed the church of God; foretells that grievous wolves would enter in, and some among themselves would speak perverse things to draw the disciples after them. He commends them to God and the word of His grace.
The epistle to the assembly comes next, written when Paul was a prisoner at Rome (Acts 28:30) about A.D. 62.
In 1 Tim. 1:3 we find that Paul had besought Timothy to abide at Ephesus, and to exhort them to teach no other doctrine; and not to give heed to fables and endless genealogies.
In 2 Tim. 1:15 we have the sad intelligence that "all they which are in Asia," which must have included Ephesus, were turned away from Paul. In 2 Tim. 4:12 Tychicus had been sent to Ephesus.
In Rev. 2:1-7 we have the address to this church. Much is said in their favor; but they had left their first love. This was in the eye of the Lord a serious fall, from which they are called to repent, or their candlestick would be removed.
The epistle, though addressed to Gentiles (Eph. 2:11), specially shows Jew and Gentile united in one body: doubtless there were Jews also in the assembly. The language at times changes pointedly from 'us' (Jews) to 'ye' (Gentiles).
It treats of the highest truths. It begins with God and His eternal counsels concerning Christ and the saints, and their relationship to Him as His body. It sets forth new creation: therefore justification, which meets man's responsibility as of the old creation, is not found here. Whereas Romans takes up the sinner alive in his sins, and meets his need, Ephesians speaks of God's quickening power on behalf of those dead in trespasses and sins, displayed in raising Christ up from among the dead.
The saints are seen in Christ in the heavenlies; whereas in Colossians they are risen with Christ, but are on earth, with their hope in heaven. In that epistle also Christ in us' is more the subject, and the individual's portion is more prominent than here in Ephesians, which sets forth fully the collective things belonging to the body, after having, in the opening, stated individual blessings. (Eph. 1:3-7.)
Note also that this epistle does not mention the coming of the Lord, for the saints are seen as made to sit in the heavenlies in Him already. Galatians is the only other Pauline epistle that does not bring in the coming.
The “heavenlies” characterize the epistle: we are blessed with every spiritual blessing in the heavenlies in Christ (Eph. 1:3), who sits at God's right hand in the heavenlies (Eph. 1:20); we are made to sit together in the heavenlies in Christ, Eph. 2:6; through the church is the wisdom of God made known to the authorities in the heavenlies, Eph. 3:10; and our conflict is with the spiritual powers of wickedness in the heavenlies, Eph. 6:12.
Eph. 1:1-6
It is addressed to the saints at Ephesus, and to the faithful in Christ Jesus.
The Epistle begins with an ascription of praise to the God and Father of our Lord Jesus Christ, who has blessed us with all spiritual blessings in the heavenlies in Christ, according to His eternal purpose. (Election is in reference to what God is, and predestination to sonship refers to the Father's good pleasure.)
We were chosen in Christ to be holy and without blame before Him in love (“holy” in character, and without “blame” in conduct).
We have the adoption of sons by Jesus Christ, to the praise of the glory of His grace.
We are accepted in the Beloved.
Eph. 1:7-12. We have redemption through His blood, that is, the forgiveness of sins, according to the riches of His grace, in which He hath abounded toward us in all wisdom and intelligence.
He has made known to us His will and purpose, for the administration of the fullness of times, namely, to gather together in one all things in Christ, things in the heavens and on the earth.
In whom we have an inheritance, being marked out for the same.
That we (Jews) who pre-trusted in Christ (before the revelation of Christ to the nation at His second coming) should be to the praise of His glory.
Eph. 1:13,14. In whom ye (Gentiles) having heard the gospel of your salvation, ye trusted; and having believed, ye were sealed with the Holy Spirit of promise-who is the pledge of the inheritance until its possession (the earnest of the inheritance while waiting for it).
Eph. 1:15-23. Prayer for the Ephesian saints (after giving of thanks) that the God of our Lord Jesus Christ, the Father of glory (as the source and power of all true glory) would grant them the Spirit of wisdom and revelation in the full knowledge of God, that they might know what is of God: (1) the hope of His calling (cf. Eph. 1:3-7); (2) the riches of the glory of His inheritance in the saints (cf. Eph. 1:8-14); (3) the exceeding greatness of His power, which He wrought in Christ when He raised Him from the dead, and set Him at His own right hand in the heavenlies, having put all things under His feet, and given Him to be Head over all things to the church, which is His body, the fullness (as a body to a head) of Him that filleth all in all.
Eph. 2.
All were dead in sins (Eph. 2:1, 2, the Gentiles; Eph. 2:3, the Jewish believers), and were by nature the children of wrath.
Eph. 2:4-7. God has co-quickened us (Jews and Gentiles) with the Christ, and has raised us up together, and made us sit together in the heavenlies in Christ (not with Him yet), in order that God might display, in the coming ages, His great grace toward us in Christ Jesus.
Eph. 2:8-9. They had been saved by grace through faith; and that is the gift of God: not of works, lest man should boast.
Eph. 2:10-13. We are God's workmanship, created in Christ Jesus for good works (corresponding to the heavenly portion: cf. 2 Cor. 5:5). Gentiles were without Christ, without promise, without hope, and without God, and afar off; but now, in Christ Jesus believers are brought nigh by His blood.
Eph. 2:14-18. He is our peace who has broken down the wall between Jew and Gentile, having annulled the enmity in His flesh, the law, to make in Himself one new man, making peace; that He might reconcile both Jew and Gentile unto God in one body by the cross. And He preached peace to the Gentiles who were far off, and to the Jews who were nigh: through Him both now have access by one Spirit to the Father.
Eph. 2:19-22. Gentile believers are now fellow-citizens with the saints, and of the household of God, and are built upon the foundation of the apostles and (New Testament) prophets, Jesus Christ being the chief corner stone: in whom all the building fitted together increaseth to a holy temple in the Lord (which is going on towards its completion in the glory); in whom they also had been builded together for a habitation of God in the Spirit (the church on earth at any time since Pentecost is regarded as a complete structure, and the habitation of God by the Spirit.)
Eph. 3:1-6.
Paul was a prisoner of Jesus Christ for the Gentiles. (The rest of the chapter is a parenthesis.)
Had they heard that God had committed an administration to Paul, having revealed to him the mystery of the Christ? (named briefly in the end of Eph. 1.)
It was not known in other ages, but was now revealed unto the apostles and (New Testament) prophets by the Spirit, that the Gentiles should be (1) joint heirs, and (2) a joint body, and (3) joint partakers of His promise in Christ Jesus by the gospel.
Eph. 3:7-13. Of which gospel Paul had been made a minister. To whom it was given to evangelize among the Gentiles the unsearchable riches of the Christ, and to enlighten all (Jews and Gentiles) as to the administration of the mystery, hid in God from eternity.
In order that now to the principalities and authorities in the heavenlies might be made known through the church the manifold wisdom of God, even as He purposed in Christ Jesus our Lord. In whom we have boldness and access in confidence by the faith of Him (the faith which is of Him, in whom all the purpose is).
Eph. 3:14-21. The second prayer for the Ephesians, to the Father of our Lord Jesus Christ, of whom every family (not the whole' family) in heaven and earth is named.
(1.) That according to the riches of His glory they might be strengthened with power by His Spirit in the inner man. (2.) That the Christ through faith might dwell in their hearts (His presence, in whom all the Father's glory centers, be realized by faith); being rooted and founded in love, in order that they might be able to apprehend with all saints what is the breadth and length and depth and height (the whole boundless arena of God's glory in Christ), and to know the love of Christ which surpasseth knowledge. (4.) That they might be filled to all the fullness of God. (Christ fills all in all, and the Christian is full of Him by the Holy Spirit.)
(A burst of praise is added. This prayer contemplates their state, and brings in the power of God in them; whereas the prayer in Eph. 1. is more standing, and God's power for them.)
Eph. 4:1-6.
Paul the prisoner of the Lord (carried forward from chapter 3:1) beseeches them to walk worthy of their calling (set forth in the end of Eph. 2.) using diligence to keep the unity of the Spirit in the uniting bond of peace.
One body, one Spirit, even as ye are called in one hope of your calling: one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in us all. (Cf. three unities in 1 Cor. 12:4-6, where the Spirit, Lord, and God are in the same order.) Eph. 4:7-16. The gifts in the body. Each one is given grace according to the gift of Christ (every member having a gift: the grace is the gift: cf. Eph. 3:8).
When Christ ascended He led captivity captive and gave gifts unto men. It is the same that descended to the lower parts of the earth that has ascended above all heavens, that He might fill all things. (The power which has overcome Satan is now exercised through gifts, which deliver souls from his authority, and build them up in Christ.)
He gave some apostles; some prophets; some evangelists; some pastors and teachers; for the perfecting of the saints, with a view to the work of the ministry, and the edifying of the body of Christ; till we all arrive (as a present thing) at the unity of the faith; the knowledge of the Son of God; the full-grown man; the measure of the stature of the fullness of the Christ. That we be no longer babes, nor be led away by those that deceive: hut, holding the truth in love, may grow up to Him in all things, Christ the Head. From whom the whole body, fitted together, each part fulfilling its own function, increases to the building up of itself in love.
Eph. 4:17-32. Practical exhortations for walk. The two elements on which christian walk is founded are, first, the truth which is in Jesus: it is that we have put off the old man, and are being renewed in the spirit of our minds, and have put on the new man, which according to God is created in righteousness and holiness of truth (the character of God Himself). If we are righteously indignant (cf. Mark 3:5; 2 Cor. 7:11) let us not sin; let us not open the door to the devil.
Second, the Holy Spirit dwells in us, therefore we are not to grieve by our spirit or conduct the Holy Spirit of God, by whom we are sealed to the day of redemption.
Forgive, as God in Christ has forgiven us.
Eph. 5:1-9. Be imitators of God and walk in love. (God is love, and God is light.)
Ye were once darkness, but now are ye light in the Lord: walk as children of light. The fruit of the light is in all goodness and righteousness and truth.
Eph. 5:10-21. Exhortations follow. The light makes everything manifest. A quotation from Isa. 60:1 is applied to the Christian: "Awake, thou that steepest, and arise from the dead, and Christ shall give thee light," (The Christian, if morally asleep among the dead world, must awake and arise from among the dead in order that his soul may be in the light of Christ.)
Redeem the time, by seizing every opportunity to do good: for the days are evil.
Be filled with the Spirit. Make melody to the Lord. In everything give thanks. Submit one to the other (recognizing Christ in each other).
Eph. 5:22-24. Wives to submit themselves to their husbands as unto the Lord.
Eph. 5:25-33. Husbands to love their wives, even as Christ (1) loved the church and gave Himself for it; (2) that He might sanctify and cleanse it by the word, and (3) present it to Himself glorious, without a blemish. So let men love their wives and nourish and cherish them, even as Christ the church.
We are members of His body, of His flesh and of His bones (as Eve was of Adam).
A man and his wife are one flesh. (Cf. Gen. 2:24.) This mystery is great, but it is spoken of Christ and the church.
Let every man love his wife, and every wife respect her husband.
Eph. 6.-Children, obey your parents in the Lord. The first commandment with promise said, "Honor thy father and thy mother."
Fathers, provoke not your children to wrath, but bring them up in the discipline and admonition of the Lord.
Servants (bondmen), be obedient to your masters (1) as unto Christ; (2) as the servants of Christ; (3) as to the Lord.
Masters, do the same unto them. Your Master is in heaven: there is no respect of persons with Him.
Finally, be strong in the Lord, and the power of His might. Put on the whole armor (the panoply) of God, that ye may be able to stand against the wiles of the devil. We struggle not against flesh and blood (as Israel did under Joshua), but against all the array of wicked powers in the heavenlies (the deadly opposition of Satan to the gospel or rights of a heavenly Christ).
Put on the whole armor to withstand, and to stand in an evil day.
Having the loins (place of strength) girt about with truth. Having on the breastplate of righteousness (a good conscience maintained).
On your feet the preparation of the gospel of peace (a peaceful walk: cf. James 3:18).
Taking the shield of faith (confidence in God), by which ye shall be able to quench all the fiery darts of the wicked one.
Have the helmet of salvation (the assurance of deliverance).
And the sword of the Spirit, which is the word of God, the Christian's weapon: (it was used by Christ against Satan when he tempted Him; but the conflict here is not viewed as in the wilderness, but in the heavenlies.)
Praying and watching with all perseverance and supplication for all saints. And for Paul that he might speak boldly as he ought to speak in making known the mystery of the gospel.
Tychicus was sent, and would tell them the affairs of Paul: he counted on the affection of the saints.
A salutation of peace, love, and grace closes the epistle.