The mountain chains of western Asia Minor reach for the Aegean Sea. Where the Ayden range points finger-like toward the island of Samos and the Cayster River flows into the Sea, Ionian Greek colonists founded the prosperous port city of Ephesus (near modern Selcuk).
In Roman times, the city continued to flourish and was regarded as the greatest commercial harbor along the coast facing Greece. No one can be sure when Jewish merchants first reached the city, but they established a prosperous community and a synagogue.
This blog post is excerpted from Lutheran Bible Companion Volume 2: Intertestamental Era, New Testament, and Bible Dictionary.
Where Ephesians Begins
Paul prepared the way for his ministry in Ephesus by his visit there when returning from Corinth to Israel at the close of the second missionary journey ([Acts] 18:19–21). The men of the Ephesian synagogue were so much moved by his words that they asked him to stay on. He promised to return to Ephesus and left Aquila and Priscilla there. As this couple’s contact with Apollos shows (18:24–26), they did not remain silent concerning the faith that was in them. The learned and eloquent Apollos became a full-fledged witness to the Christ through them (18:26–28) and thus further prepared the way for Paul. . . .
Historical Setting of Ephesians
The best explanation of the historical background for the writing of the letter would seem to be the one suggested as early as the sixteenth century by Beza, Grotius, and Ussher: When Paul sent Tychicus to Colossae, he at the same time sent a general letter designed especially for a group of churches in Asia Minor that had been evangelized under his supervision during his Ephesian ministry, but had for the most part never been personally visited by him—places such as Colossae, Hierapolis, and Laodicea. Tychicus would leave a copy with each church in the towns through which he passed on his way to Colossae, and possibly he transmitted copies to towns that did not lie on his route. In the latter case, Paul’s promise that Tychicus would inform the churches of his estate ([Ephesians] 6:21) would be fulfilled when Tychicus visited these churches after having completed his mission to Colossae. Each copy would bear the name of the church addressed.
When Paul’s letters were later collected and published, probably at Ephesus, the letter naturally came to bear the title “To the Ephesians,” since Ephesus was no doubt included in the number of the churches addressed and was the most prominent among them. Some later copyist then probably inserted the words “in Ephesus” in the salutation, in order to bring the text of the letter into harmony with its title. Some scholars are inclined to see in the letter “from Laodicea,” referred to in [Colossians] 4:16, the letter that we know as the Letter to the Ephesians. It may be; copying was an onerous task in antiquity, and it would be natural and sensible to make one copy do for the two churches, since Colossae and Laodicea lay only 13 miles apart. . . .
Date of Composition of Ephesians
Ephesians is linked by the evidence in the letter itself to the Letter to the Colossians and the Letter to Philemon. Tychicus is the bearer of the letter ([Ephesians] 6:21) and will give the readers fuller information concerning the imprisoned apostle (6:22). Since Tychicus is also the bearer of the Letter to the Colossians, and since Onesimus is returning to Colossae with Tychicus ([Colossians] 4:7–9), the three letters (to the Ephesians, to the Colossians, and to Philemon) have a common historical background; they proceed from Paul’s Roman captivity and are to be dated somewhere within the time of that captivity, perhaps in the earlier part of it. . . .
Purpose and Recipients of Ephesians
The sending of Tychicus to Colossae thus provided the external occasion for the writing of the circular letter now called the Letter to the Ephesians. What Paul’s motives in sending such a letter were, we can infer from the apostolic church’s missionary practice and from a statement made by Paul toward the end of the letter itself. The apostolic church always sought contact with newly founded churches. John and Peter were sent to Samaria after the evangelist Philip had founded a church there ([Acts] 8:14). . . .
The other motive was provided by Paul’s peculiar situation. Paul in Rome knew himself to be an ambassador for the Gospel, albeit “an ambassador in chains” ([Ephesians] 6:20). Again the strength of the Lord was being made perfect in weakness. The Gentile churches saw the human weakness of the imprisoned apostle more clearly than they saw the divine strength that worked through him; they had grown dispirited at the news of his imprisonment (3:13). Moreover, Paul was facing a crisis in his ambassadorship, one which would ask of him all the boldness he could muster (6:18–20).
Paul therefore did two things in his letter: (1) He asked for the intercessions of the churches, thus removing them from the role of lamenting spectators and making them active participants in his great ambassadorial task. (2) He held up before them the greatness of that task, the greatness of the church that the mighty divine Word proclaimed by him had created and was sustaining. . . .
Summary Commentary
Chapter 1: Paul directs the Ephesians away from themselves, teaching them to trust in God’s promises in Christ. He gives thanks for God’s power at work in the Ephesians, whom God had chosen from the foundation of the world.
Chapters 2–3: Judaizers threatened most early Christian communities, teaching that Gentiles had to obey the Old Testament Law in addition to having faith in Christ. But Paul insists that God saves both Jews and Gentiles by grace through faith, apart from any works. Christ has made us to be His one Body. Paul then defends his call as an apostle by emphasizing its basis in the Gospel. As He considers God’s wisdom, grace, and love, he breaks out in prayer and praise.
Chapters 4:1–5:21 Paul highlights the gifts of Christ that make us His Body; as one Body, we are protected from the dangers of our times. He describes the new life that results from the Gospel. Yet, the Law also continues to apply because of our sinful nature. We are confronted every day by a world rebelling against God’s way.
Chapters 5:22–6:24 Paul teaches that the husband is the “head” in a marriage and the wife is the “body.” Both are necessary for life. He briefly describes the Christian life and gives common examples of vocations, or callings, in life. He exposes the demonic forces that battle against us, and he encourages us with the divine weapons that protect us. Paul concludes the letter by emphasizing prayer and by greeting the brethren briefly.
Martin Luther on Ephesians
In this epistle St. Paul teaches, first, what the gospel is, how it was predestined by God alone in eternity, and earned and sent forth through Christ, so that all who believe on it become righteous, godly, living, saved men, and free from the law, sin, and death. This he does in the first three chapters.
Then he teaches that false teachings and the commandments of men are to be avoided, so that we may remain true to one Head, and become sure and genuine and complete in Christ alone. For in him we have everything, so that we need nothing beside him. This he does in chapter 4.
Then he goes on to teach that we are to practice and prove our faith with good works, avoid sin, and fight with spiritual weapons against the devil, so that through the cross we may be steadfast in hope. (AE 35:385)
Scripture: ESV®.
Quotation in blog is from Luther’s Works: American Edition, vol. 35, p. 385 © 1960 by Augsburg Fortress. Used by permission of the publisher. All rights reserved.
Blog post excerpted from pp. 519, 520–22, 524, 525, 527–29 Lutheran Bible Companion, Volume 2: Intertestamental Era, New Testament, and Bible Dictionary © 2014 Concordia Publishing House. All rights reserved.
Read more summary content with important theological commentary in Lutheran Bible Companion, Volume 2.
