I.. THE GREATNESS OF THE EPISTLE The letter entitled, "The Epistle of Paul the Apostle to the Ephesians," has been called the greatest of Paul's letters. But even greater praise has been heaped upon it. It has been designated "'the divinest composition of man,' 'the quintessence of Paulinism,' 'a great rhapsody on the worth of Christian salvation,' 'the coping - stone on the massive structure of Paul's teaching,' and 'the greatest piece of writing in all history.'" Archibald M. Hunter has quoted the plaudits of several notable men as follows: "John Calvin called it his favourite epistle; Coleridge pronounced it 'one of the divinest compositions of man'; Dr. John Mackay has said, 'To this book I owe my life,' and Dr. C. H. Dodd has named it 'the crown of Paulinism.'"
To read the Epistle, to study it, to memorize it, therefore will inevitably pay the richest of spiritual dividends. It stands as a challenge: little time spent in reading and studying will bring little benefit; more time will add more blessing; much time will result in abundant profit. How much time are you prepared to dedicate to this work?
II. SOME PRELIMINARY QUESTIONS.
As with any book of the Bible, it is best to know some background matters before proceeding to an analysis of the text itself. Having ascertained (as far as possible) these preliminary facts, they should be kept in one's mind at all times when studying the text itself, for they can contribute mightily to a correct understanding of the scripture itself. These background matters have been grouped together into five divisions: (1) Who wrote the book; (2) To whom was it written; (3) When was it written; (4) The circumstances of writing (circumstances both affecting the writer and the situation of the recipients); and (5) the writer's purpose in writing. A. AUTHORSHIP.
First, then, who wrote Ephesians? The text itself declares it to be "Paul." Most Bible scholars have so accepted the Pauline authorship, although a few have questioned it. Since (1) the style of writing is more grand than most of Paul's works, (2) his vocabulary in Ephesians includes many words not otherwise used by him, and (3) he seems to deal with many Christian teachings on a loftier plane than in his other books, doubts as to Pauline authenticity have arisen. Some have thought that an unknown disciple of Paul may have written it after Paul's death, and so used his name. But if, as most Christians have believed, that God's Holy Spirit inspired the writing, and because God "cannot lie" (see Titus 1:2 and Hebrews 6:18), since it says "Paul" we must conclude that the Pauline authorship is genuine.
But to say "Paul" is not enough. We must ask who was Paul? His character, his experiences, his training, his personality: all these must be remembered, for it is this total person who thus wrote. So we must note, first of all, that Paul was a Jew, and proud of it. (See Philippians 3:5). Furthermore, as a trained Pharisee, he knew the Old Testament (the only Scriptures at that time) far better than most of us know the New. Then he had personally seen Jesus (on the Damascus road: see Acts Chapter Nine). He had been commissioned by Jesus to be "Apostle to the Gentiles" (See Galatians 2:7-8) and had traveled over much of the territory of the Roman Empire endeavoring to fulfill that commission. In the midst of many troubles, he had repeatedly experienced the presence of Jesus and His divine help to comfort and encourage him (see Acts 18:-10; 23:11; 27:23-24; inter alia). Now, confined to prison, and freed from the rigors of constant travel, he had time as never before to meditate upon the grandeur of the Christian faith.
Like Paul, in the Seventeenth Century John Bunyan was thrown into prison by those opponents of his preaching who sought to silence him. But it was in prison that Bunyan wrote "Pilgrim's Progress," considered by many in that era as the greatest Christian book outside the Bible ever written. Paul himself wrote (Romans 5:20) that "where sin abounded, grace did abound more exceedingly"; to which we might add that when opposition and troubles conspire against us, God's Spirit can inspire to greater achievements than before were possible. Paul demonstrated this by writing Ephesians.
B. THE RECIPIENTS. Next, to whom was Ephesians written? Here we have a problem. In two of the oldest and highly - thought - of manuscripts of the Epistle, (identified by scholars as Aleph and B), the words "at Ephesus" (Ephesians 1:1) are omitted. Likewise Origen left them out, and Marcion referred to the Epistle as "the Epistle to the Laodiceans." But many other old manuscripts do include "at Ephesus," and most scholars of the early Christian centuries so considered it.
On the other hand, although Paul had spent three years in Ephesus (see Acts Chapter 19, especially vss. 8, 10, 22; and 20:1), the Epistle is singularly free of personal references. (See Eph. 6:21-24). But Paul does speak of sending Tychicus, and he likewise spoke of Tychicus in his letter to the Colossians (See Col. 4:7-8). Therefore some scholars think that Ephesians was intended to be a circular letter sent to various Christian assemblies in Asia Minor (of which Ephesus was one, as also were Colosse and Laodicea). As Tychicus visited each Asian city, he would fill in the name of the city and leave a copy. Perhaps.
But assuming that Ephesus was the intended destination of the Epistle, we should note certain things about the city. At the time it was probably the most important city in Asia Minor. Its history had gone back hundreds of years, perhaps to Hittite times. It had been colonized in the past by citizens of Athens, in Greece. Having its own seaport on the Aegean Sea, it was the western terminus of many trade routes coming from Galatia, Syria, and other countries of the east. As a center of heathen worship, it boasted the great temple to Artemis (known to Romans as Diana), considered one of the seven wonders of the ancient world. (See events of Acts 19:23-41).
When Paul had been in Ephesus, as was his custom he first went to the Jewish synagogue; but after three months left to teach for two years in a place called "the school of Tyrannus," with great success. From this we may infer that the Christian community in Ephesus was largely Gentile. This was in line with Paul's commission as Apostle to the Gentiles, and so we may conclude that the Epistle was directed to Gentile recipients. C. DATE OF WRITING.
When was the Epistle written? Although a few scholars have argued for a composition in Caesarea, when Paul was held there awaiting transportation to Rome (See Acts 24:27), the vast majority believe Paul wrote while enduring his two-year imprisonment in Rome (Acts 28:30-31). If so, a probable date for the letter would be about A.D. 61-63, while Nero was on the Emperor's throne. D. CIRCUMSTANCES OF WRITING.
What can we say about the circumstances calling forth the Epistle? Although Paul himself was a prisoner in Rome, shackled to his Roman guard, we know that he was always looking beyond himself to the furtherance of God's work in Jesus. He wanted his hearers and his readers to grasp the greatness of the Gospel story. Having lived for three years in Ephesus, he knew firsthand the grandeur and attractiveness of Diana's temple, as well as the squalor and degradation of its devotees. He saw the need, and realized the necessity, of instilling in Asian Christians a greater awareness of their heritage in God's realm, in contrast to the shallowness of idolatry.
Furthermore, the great heresy of "gnosticism" was beginning to make its inroads into the thinking of people. This was especially true in Asia. Paul was of course aware of this, and in fact his Epistle to the Colossians, apparently written at about the same period of time, seems to have had much to say against the heresy. Paul would therefore want the readers of Ephesians to know thoroughly the greatness of their own faith.
E. PURPOSE IN WRITING. This brings us to a brief statement of Paul's purpose in writing to the Ephesians. A quick and casual reading of the Epistle causes one to be impressed with the frequency of the expression "in Messiah (Christ)" or "in Jesus", "in the Lord," or "in Him." Paul therefore, we may say, intended that his Christian readers realize that their faith involved much more than that they were delivered (saved) from their sins. Rather, they were now a part of a grand design of God, so great in fact that it is referred to as a new creation. As a part of this new creation, they are bound together regardless of their previous diversification. Thus their unity was not uniformity, but rather a unity in diversity. Paul explores this, whether it be Jews and Gentiles brought together, or men (husbands) and women (wives); parents and children; slaves and masters, among other differences. It is, in fact, a whole philosophy concerning God's plans for humanity. Paul wants his readers to catch a vision of their Christian destiny as planned by God.
III. THE VALUE OF A STUDY OF EPHESIANS FOR US TODAY. A. A DIVINE, NOT HUMAN, EMPHASIS. In his great sermon on Mars Hill, Paul had told the Athenians that although God "hath made of one every nation of men to dwell on all the face of the earth," He had previously "determined their appointed seasons, and the bounds of their habitation." (Acts 17:26). Thus we see that it is God Himself who made people different, even when they must dwell together. This is quite different from the modern, "politically correct," view that tries to blur racial and cultural differences and reduce all to a "lowest common denominator" of insipid humanity. At the same time, the philosophy of an evolutionary development of mankind, and its modern parallel known as "new age movement" tends to exalt this common man to the ultimate heights of achievement. But Paul would teach that since all success is "in Christ," the achievement is entirely "of God." As he expressed it, "not of works, lest any man should boast." (Eph. 2:9). The difference may seem subtle but is profound. To absorb the message of Ephesians will help us to resist the subtle infection of humanism into our faith.
B. LEARNING GOD'S TRANSCENDANT PLANS. Furthermore, as we study the book of Ephesians, we find expressed therein a sort of "heavenly dimension." Much modern evangelism seems to stress an improvement in our present life -- peace, joy, purpose -- to be gained by a profession of faith in Jesus. This is, of course, true; but there is an higher level in our faith than the "here-and-now." A study of this book will keep us aware that God has plans for us which transcend our present situation. We need to learn more about those designs. This epistle would seem to be the starting place to explore the Divine program.
C. HONOURING THE SUPREMACY OF JESUS. In the third place, as we read the letter, we cannot help but be impressed with the frequency of the expression "in Him." Not only are we thus encouraged to give all honour to our Saviour and Lord, but also there is the continuing inference that everything in our Christian life is to be "in Him," and that therefore He is the center of our direction and also the impetus for and the power to accomplish His purposes through us. Thus we are challenged to obedience, to humility, and to dedication of our lives to Him.
These are some of the challenges for us as we come to read, to examine, to study this magnificent little letter. We should read the text many times. We should read it in one sitting. We should memorize and master it together.
QUESTIONS FOR REVIEW, STUDY. AND DISCUSSION 1. Have you read the book of Ephesians through, yet? If so, a. What one special thought impresses itself upon you in the Scripture text? b. What special challenge do you find for yourself in the foregoing introductory discussion of this lesson?
2. Usually Paul introduces himself by a long statement of his position or by including those associated with him. In Ephesians he merely says: "an apostle of Messiah Jesus through the will of God." Do you see any special significance of this brief self-delineation? If so, what?
3. The first chapter of Ephesians consists of only three sentences (in the original language). Vss. 1-2 constitute a greeting; Vss. 3-14 is another sentence; and Vss. 15-23 the third sentence. In the second sentence Paul speaks repeatedly of the privileges accruing to "us" all the way from vs 3 to vs. 12; then in vss. 13-14 he changes to "you." By saying "you also," he seems to put "us" and "you" in contrast with each other. Who, then, are the "us" and who are the "you"? (Note: this is an important question, and its answer may have bearing upon the overall thesis of the book.)
4. Starting with Verse 3, list all the references to Jesus in this chapter, noting all the various prepositions used. What new things do you herein learn about Him?
5. List the steps in salvation as outlined in verses 13-14.
6. What things does Paul say about the Holy spirit in this chapter?
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