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Ephesians
René A. López, Ph.D.
Map of The Roman Empire
Ephesus
Located in Turkey
Ephesus was a harbor city across the Aegean Sea
from Athens, Greece and 100 miles from Colossae
The Prison Epistles of Paul
Background of Paul in
Ephesus
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Paul arrived at Ephesus during the end of his second
missionary journey while on his way to Syrian
Antioch (Acts 18:18-19).
After a week of preaching the word in synagogues
many asked him to stay. Unable to stay longer he
vowed to return (18:19-21). It seems Paul’s two
ministry companions, Priscilla and Aquila, stayed at
Ephesus ministering (18:20–19:1).
On Paul’s third missionary journey he return and
stayed three years.
Similarities in Ephesians and
Colossians
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Colossians: Christ who is head of the church
Ephesians: The Church is the body of Christ
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Fits well with Colossians and Philemon
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Similar teachings on family relations
Ephesians – Purpose to be holy
and blameless
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Colossians: Christ who is head of the church
Ephesians: The Church is the body of Christ
Hence, one must pay close attention of how
similar phrases and terms are used to describe
whatever Paul teaches in both letters.
Ephesians – Unique
Characteristics
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1) The letter’s main theme is the church, the body of
Christ, while Colossians emphasizes the head of the
body, Christ himself.
2) Ephesians also emphasizes the “mystery” aspect
of the church belonging uniquely to this dispensation
(cf. 1:9; 3:3-4, 9; 5:32; 6:19).
3) The universal element, not just the local, body of
the church is comprised of all believers everywhere.
Thus individual local assemblies are part of
something bigger than them (see 1 Corinthians 12).
Ephesians – Unique
Characteristics
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4) The letter teaches unity between Jews and
Gentiles by grouping them in one church This helps
solve one of the major dilemmas between them that
occurs in many other epistles (e.g., Romans 9–11;
Galatians). It emphasizes this unity all throughout
the letter by Paul’s use of the term “one” twenty-six
times and sixteen times with the idea of unification.
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5) The section of spiritual warfare is also unique to
the letter (Eph 6:10-18)
Ephesians – Ephesians’
Message
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Paul wrote Ephesians to explain the “mystery” of
the church and elements related to it. Thus, all of the
details relate to the theme, but if neglected it could
destroy the body. One of these important details that
could place the church in peril is the controversy
between Jews and Gentiles; hence he explains how
both are part of the body a chosen plan in eternity
past, which was made up of individual believers that
form part of it in the present.
Ephesians
I.
The Church as Prepared in Christ Is Where the
Believers Reside (1-3)
I.
The Church as the Place Is Where the Believers
Practice Living Together (4-6)
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—Introduction of the Overall Context of the
Book of Ephesians: The Church
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I. The Plan of the Creation of the Body in the
Past: Know that the Trinity is Involved in Creating
Saving and Maintaining Us in the Church (1:1-14)
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II. The Purpose of the Consecration of the
Body in the Present: Know the Totality of God the
Person, Promise, Power and the Position of the Church in
Christ (1:15-23)
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—Introduction of the Overall Context of the
Book of Ephesians: The Church
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III. The Placement of the New Community in
the Body: Know that the New Temple (or Man) is
Made Out of Two People (2:1-22)
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IV.The Picture of the Church Revealed Now
in the Body: Know that the New Testament Unveils the
Mystery Unknown in the Old Testament (3:1-21)
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—Introduction of the Overall Context of the
Book of Ephesians: The Church
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V. The Position of the Church United in the
Body: Know the Oneness and Equipping of the New
Creation (4:1-16)
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VI.The Proper Conduct of the Body in the
Corporate Setting: Know that the New Disposition
Demands Correct Behavior within the Community (4:1732)
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—Introduction of the Overall Context of the Book of Ephesians: The Church
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VII. The People’s Conduct of the Body in an
Individual Setting: Know How to Behave as Children
and as Husbands and Wives within the family of God
(Corporately) (5:1-33)
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VIIII. The Power to Handles Conflict in the
Body: Know and Follow Key Commandments, the
Craftiness of Your Enemy, Conquer with God’s
Equipment and Concentrate on the Envoy’s Message to the
Body (6:1-22)
(Some think these passages prove
predestination unto eternal life)
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“All who dwell on the earth will worship him, everyone whose
name has not been written from the foundation of the world in
the book of life of the Lamb who has been slain.” (Rev 13:8,
NASB)
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“The beast that you saw was, and is not, and is about to come up
out of the abyss and go to destruction. And those who dwell on the
earth, whose name has not been written in the book of life from
the foundation of the world, will wonder when they see the beast,
that he was and is not and will come.” Rev 17:8)
—All that the passages above state is a fact not the function
or basis of how these names were recorded in the
Book of Life.
Ephesians - (1:3-3:21)
(Yet, others think this is the best passage
that proves God predestines certain people to
eternal life)
Eph. 1:4 just as He chose us in Him before
the foundation of the world, that we should
be holy and without blame before Him in
love,
Eph. 1:5 having predestined us to adoption
as sons by Jesus Christ to Himself,
according to the good pleasure of His will,
(Yet, some think this is the best passage that proves
God predestines certain people to eternal life)
Eph. 1:4 just as He chose us in Him before the foundation of the world, that
we should be holy and without blame before Him in love,
Eph. 1:5 having predestined us to adoption as sons by Jesus Christ to
Himself, according to the good pleasure of His will,
Possible Options
1) God chose those “individuals” who would be justified and those who
would be condemned: Double Predestination
2) God chose those “individuals” who would be justified and passed over
those who would be condemned: Single Predestination
3) God chose to create “a group” who are now part of this church: The
Predestination of the Church: General church 1:1-14; Jews 1:15-22:
Gentile Christians 2:1-2, 11-13; Jews and Gentiles, 2:3-10, 14-22 are
part of the “new man” (2:15; 4:22-25) the corporate entity called the
Corporate Choosing That Entails Believers
Eph. 1:4 just as He chose us in Him before the foundation of the world, that
we should be holy and without blame before Him in love,
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“In keeping with the Jewish practice of his day, I think Paul
was speaking of a corporate election in this passage. When
Jews thought of election or predestination, they thought
primarily of the nation of Israel. Israel as a nation was elected
(not for salvation, but for service). But this didn’t mean that
every individual born into Israel was part of God’s chosen
people. Only those who kept covenant with God were
considered “true Israelites” (Gregory Boyd)
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Of course, this is not exactly the same as what Paul teaches ad
belonging to the body but it informs us of the general nature
of choosing a entailed
Distinctions and Unity in the Group Chosen
The Chosen Is Composed of Israelites and Gentiles
as part of the new creation, the Church (1:1-14) that only
believers partake
I think there’s evidence that shows Paul
addresses in general all that compose the
church at the beginnig (1:1-14), Jewish
Christians first (1:15-23), then Gentile
Christians (2:1-2, 11-13), then finally both
Jewish and Gentiles (2:3-10, 14-22) are part of
the “new man” (2:15; 4:22-25) the corporate
Harold Hohner does not believe one should make
a distinction from 1:22 to 2:1 and the “we” in 2:3
in contrast to the you in 2:1. He believes says,
The contrast that Paul is making is thought by some to be
between Paul as a Jew and the Ephesians as Gentiles, but more
likely it is between him as the writer and the Ephesians as the
recipients. The addition of ‘all’ creates an insuperable objection
against ‘we’ as referring only to the Jews. All humans in the
unregenerate state are in the same condition of rebellion against
God. Furthermore, does the use of the first person plural in verses
4-7 and 10 mean only that Jews are the objects of God’s love and
workmanship? Moreover, the use of the second person plural in
verses 5 and 8 does not imply that only Gentiles need to be saved
by grace (Ephesians, 317).
In contrast to Hohner, F. F. Bruce does make
a distinction from 1:22 to 2:1 and the “we” in 2:3
in contrast to the “you” in 2:1. He says,
[2:1] ‘You’ at the beginning of v. 1 probably means ‘you Gentiles,’
as over against ‘we also’—that is to say, we Jews—in v. 3. ‘You’
stands in the accusative case, but there is no expressed verb to
which it forms the object. The verb implied is either ‘raised’ as in
Eph. 1:20 (God not only raised Christ from the dead; he raised
‘you also’) or (more probably) ‘brought to life in v. 5 below. In the
latter case the construction begun in v. 1 is broken off after the
succession of adjective clauses, and the sense is resumed with the
new sentence ‘But God . . .’ in vv. 4 and 5 (Ephesians, 280).
—I think this is a better option for the following reasons:
In contrast to Hohner, F. F. Bruce does make
a distinction from 1:22 to 2:1 and the “we” in 2:3
in contrast to the you in 2:1. He says,
—I think this is a better option for the following reasons, as Bruce
also suggest:
The readers have been reminded of their former pagan existence
before they received new life in Christ, but it is freely conceded
that Jews were in no better case: ‘we also’ were included among
the disobedient. So after a detailed exposure of the moral
bankruptcy of the pagan world in Rom. 1:18-32, it is shown that
the Jews are no better off in this respect: ‘all, both Jews and
Greeks, are under the power of sin’ (Rom. 3:9) and equally in
need of the justifying grace of God if there is to be any hope for
them’ (Bruce, Ephesians, 283).
Contextual evidence suggest that Paul is addressing
two people and now brings them together in chapter 2
1) Notice the truth in 1:1-14 in contrast with the “Dia_ tou~to
ka)gw_,” (“for this reason,” “therefore,” or “because of this”) in
1:15-23. Thus, the “you” in v. 15 may refer solely to Jewish Christians
that Paul addresses.
2) Why would Paul be addressing this to all in 1:19-21, then
repeat this again to all in 2:5?
3) He seems to addressed the truth in Eph. 1:20 to the
Jews, then bridges to Gentiles in 2:1-2, to bring everyone
together again from 2:3-10. He combines this to now name
what Gentiles have together with Jews in the new creation.
The Object of the Choice in Eph. 1:4
Eph. 1:4 just as He chose us in Him before the foundation of the world, that
we should be holy and without blame before Him in love,
Clearly in the OT, Koine Usage, and NT era one can find
enough examples which shows that “chose/elect” can refer to
individuals or a corporate entity. Thus, context is the final
arbiter:
—Who is the object of the choice?
1) If this refers to individual people, this is odd way of
communicating this since he’s addressing a corporate
group, the Church. In fact, Paul does not address anyone
by name in this letter, only the “envoy” (Tychicus) who is
sent “to you” (plural —the Church)
2) It’s true that “us” may comprise an individual group of
believers that God chose. But can one just say that indi–
viduals receive the blessings that follow from 1:4–21 or
individuals that belong to the universal church that God
created are those that participate in this blessings, as the
chapter 1:22-23 appears to conclude? The latter seems
inescapable.
This is also what Paul says in 1 Cor. 12:27, “Now you are
the body of Christ, and members individually. ”
3) Whether us the plural (h(ma~j) refers to “individuals” or
a “corporate” entity must be sustained by the immediate
context and the entire context of the letter. We already saw
that Paul addresses two groups of people not individuals,
and specifically two groups that make up one: The
Eph. 1:4 just as He chose us in Him before the foundation of the world, that
we should be holy and without blame before Him in love,
The Purpose of the Choice Was Not
Justification but Sanctification
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Notice that Paul doesn’t say that God chose us to be
in Christ. He rather says God chose us in Christ to be
holy and blameless. Boyd, also correctly notes this as
well. What God chose from the foundation of the
world was to create and institution in Christ that
would allow one to be holy and blameless, similar to
the Mosaic Levitical System that was created for Israel to
become holy like God is holy.
Eph. 1:4 just as He chose us in Him before the foundation of the world,
that we should be holy and without blame before Him in love,
—That is, God’s choosing was that of a system/institution for
people to become “holy and blameless,” which refers to the
corporate entity, the Church, that exists “in Christ,” since He is
the head. This means “us,” the Church, exists in Christ (by means
of being connected with Christ or on the basis of Christ), since
He bought it with His blood and is He is the head, but God created
and planned it in the past in order to bring it about in the
presence so that now there would be a system by which Jews and
Gentiles can together and become “holy and blameless,” which
only occurs in the church. Similarly, the OT Levitical system
was created in order for an unholy people to become holy and
be able to approach a Holy God, i.e., to separate themselves
from sin (Lev 11:44-45; 19:2; 20:7-8, 26).
The Purpose of the Choice Was Not
Justification but Sanctification
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“Eph. 1:4 kaqw_j e0cele/cato h(ma~j e0n au)tw|~
pro_ katabolh~j ko&smou ei]nai h(ma~j a(gi/ouj kai\
a)mw&mouj katenw&pion au)tou~ e0n a)ga&ph|,
Notice the plural pronouns h(ma~j, “us” that was created
before the katabolh~j ko&smou, “the foundation of the
world.” Note that what “we [Pl.] are His workmanship,
created in Christ Jesus. If this refers to the church, then
it’s “we” (that are part of the organization) together in the
church that was created “for good works,” which God
prepared beforehand, that we should walk in them.
Note the connection of 2:10 with vv. 11-22 (Jew & Gentile)
— What was created before that no one knew Paul calls it a
“mystery” in Ephesians 3.
Ephesians
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“Eph. 1:4 kaqw_j e0cele/cato h(ma~j e0n au)tw|~
pro_ katabolh~j ko&smou ei]nai h(ma~j a(gi/ouj kai\
a)mw&mouj katenw&pion au)tou~ e0n a)ga&ph|,
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Notice again, the plural pronoun h(ma~j, “us” that was
created before the katabolh~j ko&smou, “the foundation
of the world.” In Him is where the church finds it’s
existence and Jew and Gentile become “one new man” (i.e.,
the community now called “the church”; also see the
corporate behavior that one ought to live after in “body” is
called “the new man” one is to “put on,” in 4:24.
The Purpose of the Choice Was Not
Justification but Sanctification
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Notice again, the connection of the term in Eph. 1:4
“a(gi/ouj kai\ a)mw&mouj,” (holy and blameless) with
5:27 and Col. 1:21-22, which appears refer to the “church”
that is to reflect God’s holy character (see Lev. 11:44; cf. 1
Pet. 1:16).
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Notice the plural pronouns h(ma~j, “us” that was created
before the katabolh~j ko&smou, “the foundation of the
world.” In Him is where the church finds it’s existence and
Jew and Gentile become “one new man” (i.e., the
community now called “the church”; also see the corporate
behavior that one ought to live after in “body” is called “the
new man” one is to “put on,” in 4:24.
The Purpose of the Choice Was Not Justification but
Sanctification
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Eph. 1:4 just as He chose us in Him before the foundation
of the world, that we should be holy and without blame
before Him in love,
Eph. 1:5 having predestined us to adoption as sons by Jesus
Christ to Himself, according to the good pleasure of His
will,
Eph. 5:27 that He might present her to Himself a glorious
church, not having spot or wrinkle or any such thing, but
that she should be holy and without blemish.
Col. 1:21 ¶ And you, who once were alienated and enemies
in your mind by wicked works, yet now He has reconciled
Col. 1:22 in the body of His flesh through death, to present
you holy, and blameless, and above reproach in His
Eph. 1:4 just as He chose us in Him before the foundation
of the world, that we should be holy and without blame
before Him in love,
 Eph. 5:27 that He might present her to Himself a glorious
church, not having spot or wrinkle or any such thing, but
that she should be holy and without blemish.
 Col. 1:21 And you, who once were alienated and enemies in
your mind by wicked works, yet now He has reconciled
 Col. 1:22 in the body of His flesh through death, to present
you holy, and blameless, and above reproach in His sight
—Although Hoehner sees Ephesians 1:4 addressing
individuals and 5:27 addressing the church, which I do
not agree, we both see “holy and without blame” to
refer to moral purity that one should strive to achieve in
practice what one is in their position in Christ.
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Thus, notice that what God had chosen and predestined in
the past before the world began that was a mystery was the
corporate body that exists in Christ, since He started the
church that is now an entity where Jew and Gentile exist.
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Hence, the “good works” they were to do were done in the
new community, hence see Ephesians 4. As God gave the
gift of the Law (with it’s many facets to Israel to live by), so
God now gives the Spirit (with its many facets through
gifted men) to live by as Eph. 4:1-17 suggest.
—But someone may still object that one cannot chose a group
or to create a group w/o predestining individuals to that
“Suppose I conduct a conference at which I show a movie
clip from The Princess Bride. You choose at the last moment
to attend this conference. At the end of the movie clip you
raise your hand and ask, “Mr. Boyd, when did you decide
that we’d have to watch that silly movie clip,” to which I
might respond, “Well, I decide that six months ago.” You
then turn around and say, quite accurately, to the whole
conference, “Mr. Boyd predestined us to watch this movie
clip six months ago.”
But notice, I didn’t predestine that you individually
would watch this movie clip. What I predestined is that
whoever shows up at this conference would watch this movie
clip. Now that you decided (even at the last minute) to be
part of this conference, what was predestined for the whole
becomes predestined for you. You are part of the “us” who
was predestined to watch the clip.
So too, from the foundation of the world God predestined
that whoever is in Christ would become holy and
blameless in his sight. But he didn’t predestine certain
individuals — as opposed to other unfortunate
individuals — to be in Christ. This is left up to our
choice. Now that you’ve chosen to be in Christ, what was
predestined for the group becomes predestined for you.
You, with Paul, can say “In Christ WE (who have chosen
to believe) were predestined to be holy and blameless…”
(Boyd).
Of course, much more is involved in God’s planning and
bringing about the church (since he knows all), but we
can see how a corporate entity can be predestined w/o
necessarily implying that individuals by default must be
predestined or chosen to justification.
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What Does It Mean to Be Elect In Christ in Ephesians
1:4?
Introduction of the Overall
Context of the Book of Ephesians: The Church
I) The Plan of the Creation of the Body in the Past (1:1-14)
II) The Purpose of the Consecration of the Body in the Present
(1:15-23)
III) The Placement of the New Community in the Body (2:1-22)
IV) The Picture of the Church Revealed Now in the Body (3:1-21)
V) The Position of the Church United in the Body (4:1-16)
VI) The Proper Conduct of the Body in the Corporate Setting (4:1732)
VII) The People’s Conduct of the Body in an Individual Setting:
Know How to Behave as Children and as Husbands and Wives within the family of
God (Corporately) (5:1-33)