Ephesians

Zondervan, Clinton E. Arnold

• Verlag: Zondervan Academic
• Jahr: 2011
• ISBN:
  9780310492153
• Thema: Theology & Religion
• Thema: Christian Ministry

Concentrate on the biblical author's message as it unfolds.

Designed to assist the pastor and Bible teacher in conveying the significance of God's Word, the Zondervan Exegetical Commentary on the New Testament series treats the literary context and structure of every passage of the New Testament book in the original Greek.

With a unique layout designed to help you comprehend the form and flow of each passage, the ZECNT unpacks:

• The key message.
• The author's original translation.
• An exegetical outline.
• Verse-by-verse commentary.
• Theology in application.

While primarily designed for those with a basic knowledge of biblical Greek, all who strive to understand and teach the New Testament will benefit from the depth, format, and scholarship of these volumes.

Commentary on Ephesians

Chapter 1. Ephesians 1:1–2

Chapter 2. Ephesians 1:3–14

Chapter 3. Ephesians 1:15–23

Chapter 4. Ephesians 2:1–10

Chapter 5. Ephesians 2:11–22

Chapter 6. Ephesians 3:1–13

Chapter 7. Ephesians 3:14–21

Chapter 8. Ephesians 4:1–6

Chapter 9. Ephesians 4:7–16

Chapter 10. Ephesians 4:17–24

Chapter 11. Ephesians 4:25–5:2

Chapter 12. Ephesians 5:3–14

Chapter 13. Ephesians 5:15–21

Chapter 14. Ephesians 5:21–33

Chapter 15. Ephesians 6:1–9

Chapter 16. Ephesians 6:10–20

Chapter 17. Ephesians 6:21–24

Chapter 1

Ephesians 1:1–2

Literary Context

Letter writing was a common practice in the Graeco-Roman world. Over the past century, hundreds of papyrus letters have been discovered. Paul availed himself of this medium of communication to stay in touch with churches and to send instructions to coworkers. His letter opening follows the typical pattern of letters in antiquity. He begins by naming himself as the sender of the letter, indicates the recipients of the letter in the dative case, and then extends a greeting.

1. I. Introduction to the Letter (1:1–2)
2. II. Praise to God for His Remarkable Plan of Redemption (1:3–14)
   1. A. Praise to God! (A Summary of the Section) (1:3)
   2. B. Because He Chose and Predestined Us (1:4–6)
   3. C. Because He Forgave Our Sins and Revealed His Plan to Us (1:7–10)
   4. D. Because He Chose and Predestined Us (1:11–12)
   5. E. Because He Sealed Us with His Spirit (1:13–14)

Main Idea

Paul demonstrates his pastoral concern for these believers by writing a letter to them and praying for the new covenant blessings of grace and peace to permeate their lives.

Translation

Exegetical Outline

1. I. Introduction to the Letter (1:1–2)
   1. A. Sender (1:1a)
   2. B. Recipients (1:1b)
   3. C. Greetings (1:2)

Explanation of the Text

1:1a Paul, an apostle of Christ Jesus through the will of God (Παῦλος ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος θεοῦ). Paul names himself as the sole author of this letter, which is also true of his letters to the Romans and Galatians. It is somewhat surprising that Timothy did not participate with him in the writing of this letter, especially since Timothy is named as a cowriter of the other so-called Prison Epistles (Phil 1:1; Col 1:1; Phlm 1) and since he will later play a vital role in the leadership of the church in Ephesus (see 1 Tim). Unfortunately, we know few details about the travels and ministries of Paul’s associate at this stage of his life.

Paul introduces himself in a way that will enhance his authority and respect among the readers of the letter. He writes not simply as a church leader, but as one who has fulfilled a foundational role in the establishment of the church. As an “apostle” (ἀπόστολος) who had been directly commissioned by Jesus himself (Rom 1:1; 1 Cor 1:1; cf. Acts 9:1–30; 22:1–21; 26:1–23), Paul exercises a significant leadership role over the churches and his words carry divine authority.1 “Through the will of God” further validates his authority by demonstrating the source of his office. As he says in Galatians, he was appointed as an apostle “not from men nor by man, but by Jesus Christ and God the Father, who raised him from the dead” (Gal 1:1).

1:1b To the saints who are in Ephesus who are also believers in Christ Jesus (τοῖς ἁγίοις τοῖς οὖσιν ἐν Ἐφέσῳ καὶ πιστοῖς ἐν Χριστῷ Ἰησοῦ). Paul directs his letter to Christians in Ephesus (see the introduction for a discussion of the issue regarding the absence of “in Ephesus” in a handful of important manuscripts). When we think of Ephesus, it is important not to think of one church in a building that held 250 people. Paul is addressing all of the Christians in a city of a quarter million people and, as the metropolitan center for Christianity in western Asia Minor, the intended readers probably span a sizeable radius outside to the north, east, and south of the city. In other words, the letter is probably intended for dozens of house churches throughout the city of Ephesus and in many nearby villages and cities. By writing to Ephesus, Paul can address a great number of believers in western Asia Minor.

He refers to them as “saints … who are also believers in Christ Jesus.” In using the term “saint” (ἅγιος), Paul appropriates for all believers (including Gentiles) a term that was commonly used of the old covenant people of God (Exod 22:31 [22:30]; Pss 16:3 [15:3]; 34:9 [33:10]; Dan 7:18, 21, 22, 25). They were called “holy ones” because they had been chosen by God and consecrated to him as his own people. God called them to reflect his own purity and integrity in their lives (Lev 11:45; 19:2). This descriptive expression became a common way of referring to the new covenant people of God in the early church (see Acts 9:13; Heb 3:1; Jude 3; Rev 5:8), but it was particularly favored by Paul. He uses this term numerous times in speaking of the believing readers of his letters and addresses most of his letters “to the saints” (Rom 1:7; 1 Cor 1:2; 2 Cor 1:1; Phil 1:1; Col 1:2).

He also describes these saints as “believers in Christ Jesus” (καὶ πιστοῖς ἐν Χριστῷ Ἰησοῦ), a phrase paralleled only in Col 1:2. The adjective is best understood in the active sense of exercising belief or trust, especially since the object of that faith is explicitly stated as “in Christ Jesus.” Although the word could also be taken as “faithful,” this is doubtful because Paul is not making a distinction in the letter between faithful and unfaithful Christians at Ephesus. The topic of faith in Christ becomes a major theme in this letter (Eph 1:13, 15, 19; 2:8; 3:12).

1:2 Grace to you and peace from God our Father and the Lord Jesus Christ (χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ). Paul begins the letter with his customary greeting, which is identical to the greetings found in seven of his other letters (Rom 1:7; 1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Phil 1:2; 2 Thess 1:2; Phlm 3). There is no explicit verb in this clause, which assumes the presence of the optative form of the verb “to be” (εἴη).

The beginning of this letter follows the pattern of typical letters written on papyrus during the Roman era. It begins with the naming of the sender, followed by an indication of the recipient(s) in the dative case, and ends with the term “greetings!” (χαίρειν). Paul never uses this term of greeting, but rather begins with a prayer of blessing for God’s grace (χάρις) to be upon his readers. This clever play on words—from chairein to charis—is his trademark letter opening.2 Although this is not formally a prayer, it functions as an invocation to God to impart his blessing of “grace” and “peace” on the readers.

Paul could choose no better word than “grace” (χάρις) to characterize the heart of his gospel message and, in fact, the heart of his theology.3 For Paul, God’s grace was the defining characteristic of the new covenant: “For the grace of God that brings salvation has appeared to all [people]” (Titus 2:11). The term itself was well-known in the Graeco-Roman world and was often used to denote the favor of the gods or the emperor toward people.4

The OT conceptual background to Paul’s usage is found in the Hebrew word ḥēn (“grace, favor”) and especially the term ḥesed (“lovingkindness, love, mercy, faithfulness”).5 The latter term, although usually translated by “mercy” (ἔλεος) in the LXX, is a strongly relational term and is often used to refer to God’s acts of kindness toward his people. It combines the notions of love and loyalty that God displays in concrete acts for the benefit of his people. It often occurs in relationship to the covenant and expresses God’s faithfulness to not only fulfill his covenant obligations, but to do so out of a heart of abundant love. Thus, when he established the Sinai covenant with Israel, God revealed himself as “the compassionate and gracious (ḥannûn) God, slow to anger, abounding in love (ḥesed) and faithfulness, maintaining love (ḥesed) to thousands, and forgiving wickedness, rebellion and sin” (Exod 34:6–7; see also Num 14:17–19). The Psalms are filled with numerous occurrences of this term where God is praised for his lovingkindness that endures forever (see, e.g., Ps 118 [117]:1–4).6

The importance of the term “grace” for Paul’s thought is seen partly in the fact that it appears 95 times in his letters, occurring multiple times in every letter. Of paramount importance is the fact that God’s grace is the source of justification (Rom 3:24) and that this is a free gift (Rom 5:15, 17) stemming from the grace of Jesus Christ. Grace truly is unmerited favor from God in providing salvation for sinners. But grace is also an ongoing provision from God, enabling his people to live in conformity with the ethical expectations of life under the new covenant and to undertake the ministry and service that God has entrusted to them. Thus, the Lord encourages Paul by telling him, “My grace is sufficient for you, for my power is made perfect in weakness” (2 Cor 12:9). This aspect of grace therefore overlaps with the NT understanding of God’s enabling power and his provision of the Spirit.

Thus, in his introductory greeting, Paul calls on God to pour out his provision of grace upon the readers—a provision that is a hallmark feature of the new covenant (Rom 6:14–15). He also prays for God’s peace (εἰρήνη) to be upon them. This, too, is one of the principal blessings of the new covenant. The prophet Ezekiel pointed to the age to come when God promised to “make a covenant of peace” (εἰρήνη;

, šālôm), which would be an everlasting covenant (Ezek 37:26). This new era would be inaugurated by the Messiah, whom Isaiah reveals as the “Prince of Peace” (Isa 9:6 [9:5]) and Zechariah describes as a humble king who would come and speak peace to the nations (Zech 9:9–10).

The angelic announcement of the birth of the Messiah, then, proclaims this new era of peace: “Glory to God in the highest, and on earth peace to men on whom his favor rests” (Luke 2:14). In his farewell discourse, Jesus announced his bestowal of this peace: “Peace I leave with you; my peace I give you” (John 14:27). The announcement of peace was part of the apostolic preaching (Acts 10:36). For Paul, peace with God is the result of justification (Rom 5:1) and a fruit of the Spirit (Gal 5:22).

Both grace and peace are major themes in this letter, with grace occurring twelve times (1:2, 6, 7; 2:5, 7, 8; 3:2, 7, 8; 4:7, 29; 6:24) and peace eight times (1:2; 2:14, 15, 17 [2x]; 4:3; 6:15, 23). The source of these new covenant blessings is not only God the Father, but also the Lord Jesus Christ. Because he has risen from...

Inhaltsverzeichnis

• Cover
• Title Page
• Copyright Page
• Contents
• A Note about Translation Outlines in this eBook
• Series Introduction
• Author’s Preface
• Abbreviations
• Introduction to Ephesians
• Select Bibliography
• Commentary on Ephesians
• Theology of Ephesians
• Scripture and Apocrypha Index
• Index of Other Ancient Literature
• Subject Index
• Author Index