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Epistle to the Ephesians

The Epistle to the Ephesians[a] is the tenth book of the New Testament. According to its text, the letter was written by Paul the Apostle, an attribution that Christians traditionally accepted. However, starting in 1792, some scholars have claimed the letter is actually Deutero-Pauline, meaning that it is pseudepigrapha written in Paul's name by a later author strongly influenced by Paul's thought. According to one scholarly source, the letter was probably written "by a loyal disciple to sum up Paul's teaching and to apply it to a new situation fifteen to twenty-five years after the Apostle's death".[3][4][5][6][7][8][9]

"Ephesians" redirects here. For people who actually lived in Ephesus, see Ephesus §  Notable people.

The traditional view that the epistle is written by Paul is supported by scholars that include , Ragnar Asting, Markus Barth, F. F. Bruce, A. Robert, and André Feuillet, Gaugler, Grant, Harnack, Haupt, Fenton John Anthony Hort, Klijn, Johann David Michaelis, A. Van Roon, Sanders, Schille, Klyne Snodgrass, John R. W. Stott, Frank Thielman, Daniel B. Wallace, Brooke Foss Westcott, and Theodor Zahn.[3] For a defense of the Pauline authorship of Ephesians, see Ephesians: An Exegetical Commentary, Harold Hoehner, pp. 2–61.[4]

Ezra Abbot

A second position suggests that Ephesians was dictated by Paul with interpolations from another author. Some of the scholars that espouse this view include Albertz, Benoit, Cerfaux, Goguel, Harrison, , Murphy-O'Connor, and Wagenführer.

H. J. Holtzmann

A third group thinks it improbable that Paul authored Ephesians. Among this group are Allan, Beare, Brandon, , Conzelmann, Dibelius, Goodspeed, Kilsemann, J. Knox, W.L. Knox, Kümmel, K and S Lake, Marxsen, Masson, Mitton, Moffatt, Nineham, Pokorny, Schweizer, and J. Weiss.

Rudolf Bultmann

Still other scholars suggest there is a lack of conclusive evidence. Some of this group are Cadbury, Julicher, McNeile, and Williams.

. The greeting, from Paul to the church of Ephesus.

1:1,2

2:10. A general account of the blessings that the gospel reveals. This includes the source of these blessings, the means by which they are attained, the reason why they are given, and their final result. The whole of the section Ephesians 1:3–23 consists in the original Greek of just two lengthy and complex sentences.[20] It ends with a fervent prayer for the further spiritual enrichment of the Ephesians.

1:3

Ephesians 2:11–3:21 A description of the change in the spiritual position of as a result of the work of Christ. It ends with an account of how Paul was selected and qualified to be an apostle to the Gentiles, in the hope that this will keep them from being dispirited and lead him to pray for them.[21]

Gentiles

Ephesians 4:1–16. A chapter on unity in the midst of the diversity of gifts among believers.

[22]

Ephesians 4:17–6:9. .[23]

Instructions about ordinary life and different relationships

Ephesians 6:10–24. The imagery of (including the metaphor of the Armor of God), the mission of Tychicus, and valedictory blessings.[24]

spiritual warfare

Ephesians contains:

Interpretations[edit]

Ephesians is notable for its domestic code treatment in Ephesians 5:22–6:9,[40] covering husband-wife, parent-child, and master-slave relationships. In Ephesians 5:22, wives are urged to submit to their husbands, and husbands to love their wives "as Christ loved the Church." Christian Egalitarian theologians, such as Katharine Bushnell and Jessie Penn-Lewis, interpret these commands in the context of the preceding verse,[41] for all Christians to "submit to one another."[42][43] Thus, it is two-way, mutual submission of both husbands to wives and wives to husbands. But according to Peter O'Brien, Professor Emeritus at Moore Theological College, this would be the only instance of this meaning of submission in the whole New Testament, indeed in any extant comparable Greek texts; by O'Brien's account, the word simply does not connote mutuality.[44] Dallas Theological Seminary professor Daniel Wallace understands it to be an extension of Ephesians 5:15-21[45] on being filled by the Holy Spirit.[10]


In the period leading up to the American Civil War (1861–65), Ephesians 6:5[46] on master-slave relationships was one of the Bible verses used by Confederate slaveholders in support of a slaveholding position.[47]

Earlier Epistle to the Ephesians

Textual variants in the Epistle to the Ephesians

Wikisource This article incorporates text from a publication now in the : Easton, Matthew George (1897). "Ephesians, Epistle to the". Easton's Bible Dictionary (New and revised ed.). T. Nelson and Sons.

public domain

Archived 6 September 2015 at the Wayback Machine

A Brief Introduction to Ephesians

– extensive collection of online resources for Ephesians; Tyndale Seminary

Ephesians Online Reading Room

Biblical Expository on Ephesians

– Ephesians Messages, Audio & Podcast by Ray Stedman

Ephesians: The Calling of the Saints

public domain audiobook at LibriVox Various versions

Ephesians