Beginning

Footnotes

1. 1:1–2 For the epistolary form used at the beginning of letters, see note on Rom 1:1–7. Twenty-two of the thirty Greek words in Eph 1:1–2 also occur in Col 1:1–2.
2. 1:1 [In Ephesus]: the phrase is lacking in important early witnesses such as P⁴⁶ (3rd cent.), and Sinaiticus and Vaticanus (4th cent.), appearing in the latter two as a fifth-century addition. Basil and Origen mention its absence from manuscripts. See Introduction. Without the phrase, the Greek can be rendered, as in Col 1:2, “to the holy ones and faithful brothers in Christ.”
3. 1:3–14 While a Pauline letter usually continues after the greeting with a prayer of thanksgiving, as in Eph 1:15–23 below, Ephesians first inserts a blessing of God for the blessings Christians have experienced, as in 2 Cor 1:3–4 and 1 Pt 1:3–12. The blessing here, akin to a Jewish berakah, is rich in images almost certainly drawn from hymns and liturgy. Many ideas here are also found in Col 1:3–23. Certain phrases are frequently repeated, such as in Christ (Eph 1:3, 10, 12) or in him (Eph 1:4, 7, 9, 11, 13) or in the beloved (Eph 1:6) and (for) the praise of (his) glory (Eph 1:6, 12, 14). Some terms like chose (Eph 1:4) and destined (Eph 1:5) reflect Old Testament theology (Dt 7:7; 9:4–6; 23:5) or Pauline themes (redemption, Eph 1:7, 14; grace, Eph 1:6, 7) or specific emphases in Colossians (forgiveness, Col 1:14). A triadic structure is discernible in Eph 1:3–14: God the Father (Eph 1:3–6, 8, 11), Christ (Eph 1:3, 5, 7–10, 12), and the Spirit (Eph 1:13–14). The spiritual blessings Christians have received through Christ (Eph 1:3) are gratefully enumerated: the call to holiness (Eph 1:4; cf. Col 1:22); the gift of divine adoption establishing a unique spiritual relationship with God the Father through Christ (Eph 1:5; cf. Gal 4:5); liberation from sin through Christ’s sacrificial death (Eph 1:7); revelation of God’s plan of salvation in Christ (Eph 1:9; cf. Eph 3:3–4; Rom 16:25); the gift of election and faith in Christ bestowed upon Jewish Christians (see note on Eph 1:12, we who first hoped in Christ); and finally, the same gift granted to Gentiles (Eph 1:13, you also). In the Christ-centered faith and existence of the Christian communities the apostle sees the predetermined plan of God to bring all creation under the final rule of Christ (Eph 1:4–5, 9–10) being made known (Eph 1:9) and carried through, to God’s glory (Eph 1:6, 12, 14).
4. 1:3 In the heavens: literally, “in the heavenlies” or “in the heavenly places,” a term in Ephesians for the divine realm.
5. 1:9 Mystery: as in Rom 16:25; Col 1:26–27 and elsewhere, a secret of God now revealed in the plan to save and sum up all things in Christ (Eph 1:10); cf. Eph 3:3–6.
6. 1:12 We who first hoped: probably Jewish Christians (contrast Eph 1:13, you, the Gentiles); possibly the people of Israel, “we who already enjoyed the hope of Christ,” or perhaps present hope in contrast to future redemption (cf. Eph 1:14).
7. 1:13 Sealed: by God, in baptism; cf. Eph 4:30; 2 Cor 1:22.
8. 1:14 First installment: down payment by God on full salvation, as at 2 Cor 1:22.
9. 1:15–23 See note on Rom 1:8 for the thanksgiving form in a letter. Much of the content parallels thoughts in Col 1:3–20. The prayer moves from God and Christ (Eph 1:17, 20–21) to the Ephesians (Eph 1:17–19) and the church (Eph 1:22–23). Paul asks that the blessing imparted by God the Father (Eph 1:3) to the Ephesians will be strengthened in them through the message of the gospel (Eph 1:13, 17–19). Those blessings are seen in the context of God’s might in establishing the sovereignty of Christ over all other creatures (Eph 1:19–21) and in appointing him head of the church (Eph 1:22–23). For the allusion to angelic spirits in Eph 1:21, see Rom 8:38 and Col 1:16. Here, as in 1 Cor 15:24–25 and Col 2:15, every such principality and power is made subject to Christ.
10. 1:15 Your faith…your love: some manuscripts omit the latter phrase, but cf. Col 1:4.
11. 1:23 His body: the church (Eph 1:22); cf. note on Col 1:18. Only in Ephesians and Colossians is Christ the head of the body, in contrast to the view in 1 Cor 12 and Rom 12:4–8 where Christ is equated with the entire body or community. Fullness: see note on Col 1:19. Some take the one who fills as God, others as Christ (cf. Eph 4:10). If in Christ “dwells the fullness of the deity bodily” (Col 2:9), then, as God “fills” Christ, Christ in turn fills the church and the believer (Eph 3:19; 5:18). But the difficult phrases here may also allow the church to be viewed as the “complement” of Christ who is “being filled” as God’s plan for the universe is carried out through the church (cf. Eph 3:9–10).
12. 2:1–22 The gospel of salvation (Eph 1:13) that God worked in Christ (Eph 1:20) is reiterated in terms of what God’s great love (Eph 2:4), expressed in Christ, means for us. The passage sometimes addresses you, Gentiles (Eph 2:1–2, 8, 11–13, 19, 22), but other times speaks of all of us who believe (Eph 2:3–7, 10, 14, 18). In urging people to remember their grim past when they were dead in sins (Eph 2:1–3, 11–12) and what they are now in Christ (Eph 2:4–10, 13), the author sees both Jew and Gentile reconciled with God, now one new person, a new humanity, one body, the household of God, a temple and dwelling place of God’s Spirit (Eph 2:15–16, 19–22). The presentation falls into two parts, the second stressing more the meaning for the church.
13. 2:1–10 The recipients of Paul’s letter have experienced, in their redemption from transgressions and sins, the effect of Christ’s supremacy over the power of the devil (Eph 2:1–2; cf. Eph 6:11–12), who rules not from the netherworld but from the air between God in heaven and human beings on earth. Both Jew and Gentile have experienced, through Christ, God’s free gift of salvation that already marks them for a future heavenly destiny (Eph 2:3–7). The language dead, raised us up, and seated us…in the heavens closely parallels Jesus’ own passion and Easter experience. The terms in Eph 2:8–9 describe salvation in the way Paul elsewhere speaks of justification: by grace, through faith, the gift of God, not from works; cf. Gal 2:16–21; Rom 3:24–28. Christians are a newly created people in Christ, fashioned by God for a life of goodness (Eph 2:10).
14. 2:1–7 These verses comprise one long sentence in Greek, the main verb coming in Eph 2:5, God brought us to life, the object you/us dead in…transgressions being repeated in Eph 2:1, 5; cf. Col 2:13.
15. 2:2 Age of this world: or “aeon,” a term found in gnostic thought, possibly synonymous with the rulers of this world, but also reflecting the Jewish idea of “two ages,” this present evil age and “the age to come”; cf. 1 Cor 3:19; 5:10; 7:31; Gal 1:4; Ti 2:12. The disobedient: literally, “the sons of disobedience,” a Semitism as at Is 30:9.
16. 2:5 Our relation through baptism with Christ, the risen Lord, is depicted in terms of realized eschatology, as already exaltation, though Eph 2:7 brings in the future aspect too.
17. 2:11–22 The Gentiles lacked Israel’s messianic expectation, lacked the various covenants God made with Israel, lacked hope of salvation and knowledge of the true God (Eph 2:11–12); but through Christ all these religious barriers between Jew and Gentile have been transcended (Eph 2:13–14) by the abolition of the Mosaic covenant-law (Eph 2:15) for the sake of uniting Jew and Gentile into a single religious community (Eph 2:15–16), imbued with the same holy Spirit and worshiping the same Father (Eph 2:18). The Gentiles are now included in God’s household (Eph 2:19) as it arises upon the foundation of apostles assisted by those endowed with the prophetic gift (Eph 3:5), the preachers of Christ (Eph 2:20; cf. 1 Cor 12:28). With Christ as the capstone (Eph 2:20; cf. Is 28:16; Mt 21:42), they are being built into the holy temple of God’s people where the divine presence dwells (Eph 2:21–22).
18. 2:12 The community of Israel: or “commonwealth”; cf. Eph 4:18. The covenants: cf. Rom 9:4: with Abraham, with Moses, with David.
19. 2:14–16 The elaborate imagery here combines pictures of Christ as our peace (Is 9:5), his crucifixion, the ending of the Mosaic law (cf. Col 2:14), reconciliation (2 Cor 5:18–21), and the destruction of the dividing wall such as kept people from God in the temple or a barrier in the heavens.
20. 2:15 One new person: a corporate body, the Christian community, made up of Jews and Gentiles, replacing ancient divisions; cf. Rom 1:16.
21. 2:20 Capstone: the Greek can also mean cornerstone or keystone.
22. 3:1–13 Paul reflects on his mission to the Gentiles. He alludes to his call and appointment to the apostolic office (Eph 3:2–3) and how his insight through revelation, as well as that of the other apostles and charismatic prophets in the church (Eph 3:4–5), has deepened understanding of God’s plan of salvation in Christ. Paul is the special herald (Eph 3:7) of a new promise to the Gentiles (Eph 3:6): that the divine plan includes them in the spiritual benefits promised to Israel. Not only is this unique apostolic role his; Paul also has been given the task of explaining to all the divine plan of salvation (Eph 3:8–9), once hidden. Through the church, God’s plan to save through Christ is becoming manifest to angelic beings (Eph 3:10; cf. Eph 1:21), in accord with God’s purpose (Eph 3:11). The fulfillment of the plan in Christ gives the whole church more confidence through faith in God (Eph 3:12). The readers of this letter are also thereby encouraged to greater confidence despite Paul’s imprisonment (Eph 3:13).
23. 3:1 A prisoner of Christ: see Introduction. Paul abruptly departs from his train of thought at the end of Eph 3:1, leaving an incomplete sentence.
24. 3:2 Stewardship: the Greek is the same term employed at Eph 1:10 for the plan that God administers (Col 1:25) and in which Paul plays a key role.
25. 3:3–4 The mystery: God’s resolve to deliver Gentiles along with Israel through Christ; cf. notes on Eph 1:10; 3:9.
26. 3:9 [For all]: while some think this phrase was added so as to yield the sense “to enlighten all about the plan…,” it is more likely that some manuscripts and Fathers omitted it accidentally or to avoid the idea that all conflicted with Paul’s assignment to preach to the Gentiles (Eph 3:8) specifically.
27. 3:10 Principalities and authorities: see note on Eph 1:15–23 regarding Eph 3:21.
28. 3:14–21 The apostle prays that those he is addressing may, like the rest of the church, deepen their understanding of God’s plan of salvation in Christ. It is a plan that affects the whole universe (Eph 3:15) with the breadth and length and height and depth of God’s love in Christ (Eph 3:18) or possibly the universe in all its dimensions. The apostle prays that they may perceive the redemptive love of Christ for them and be completely immersed in the fullness of God (Eph 3:19). The prayer concludes with a doxology to God (Eph 3:20–21).
29. 3:14–15 Every family: in the Greek there is wordplay on the word for the Father (patria, patēr). The phrase could also mean “God’s whole family” (cf. Eph 2:21).