Ephesians
THE BELIEVER'S POSITION IN JESUS (chapters 1-3)
Greetings
11
The city of Ephesus, sketch by the English archaeologist Edward Falkener from the 19th century.
by the will of God, apostle (messenger, ambassador) of Jesus the Anointed One (Messiah, Christ)
to the saints who live in Ephesus,
those who believe in (are faithful to, loyal to) Jesus the Anointed One (Messiah, Christ). [In the oldest manuscripts, the words "in Ephesus" are missing. The letter has no personal greetings, even though Paul had many contacts in Ephesus. This suggests that the letter was a circular letter that was read aloud in several congregations. The copy addressed to the regional capital Ephesus probably had that name here in the introduction, while the copy referred to in may have had the words "in Laodicea" instead.] 2May grace (God's undeserved favor, blessing) be with you and peace (harmony, happiness, prosperity) from God our Father and the Lord Jesus the Anointed One (Messiah, Christ).Praise to God
[Verses 3-14 are one long sentence in Greek, the longest in the entire Bible! Paul was a learned man, so the reason he sometimes writes long sentences is not because he is ignorant of the Greek language. Instead, it is a way of expressing his enthusiasm. Just as a speaker becomes more enthusiastic and talks faster and with more engagement, Paul becomes engaged when he begins to write about all the blessings Jesus has given to believers, and lets the adjectives flow!] 3Blessed (praised, glorified) is our Lord Jesus the Anointed One (Messiah, Christ) God and Father, who has blessed us with every spiritual blessing in the heavenly [in the heavenly worlds, in the spiritual dimension] in the Anointed One (Messiah, Christ). 4In love [which is selfless and giving], he chose (personally handpicked) us in him before the world was cast down [Gk. pro kosmos katabole – i.e., before the Fall when God's orderly world system was destroyed], to be holy (sanctified and set apart) and blameless before him (in his sight). 5He predestined us to be adopted as his own through Jesus the Anointed One (Christ) – according to his desire (longing) and will – 6[so that we may give him] praise and honor for the wonderful (delightful) grace, which he so freely gave to us in the Beloved. 7In him we have redemption (deliverance) [in Jesus we are redeemed and have/own – because the ransom has been paid – full access to redemption] through his blood, [we have] forgiveness for (freedom from) [we are free and no longer bound by] transgressions (sins, shortcomings), thanks to his rich grace (according to the riches of his grace) 8which overflowed into us [which he showered upon us] in all wisdom (clarity) and insight (practical wisdom). [Insight means the understanding to be able to apply wisdom in a wise manner. Redemption or "ransom" is in the definite form in Greek in and probably also refers to the redemption that every father and mother knew in practical terms through the ceremony called Pidjon haben (Hebrew for "the redemption of the son") and which is still practiced today among Orthodox Jews. See commentary on .] 9He has let us know his hidden will (secret plan and purpose, the mystery of his will). It is entirely in line with his good (joyful) desire, which he predetermined through himself. 10He planned that at the completion of the ages [when the present rule over the earth has fulfilled its measure], in the Anointed One (Messiah, Christ), he would place (unite) everything in heaven and on earth under his leadership. 11In him [through our spirit being one with the Spirit of Jesus], we have also received an inheritance, since we have been chosen in advance by him who (actively participates and cooperates and) allows everything to happen according to his will and decision, 12so that we who have previously [before the end of time] placed our hope in the Anointed One (Messiah, Christ) may live to praise and give him glory. 13
A seal certified the authenticity of a document and ensured that it was delivered intact.
Thanksgiving and prayer
15Therefore [because of the wonderful truths of faith described in verses 3-14, and especially the last two verses about the Holy Spirit], and because I [Paul] have heard of your faith in the Lord Jesus and
your love [which is unselfish and generous] for all the saints (God's people)
16I do not cease to give thanks [to God] for you, when I mention you in my prayers (a thanksgiving with joy that wells up from within). 17I pray that our Lord Jesus the Anointed One (Messiah, Christ), the Father of glory, will give you a spirit of wisdom (insight, divine knowledge) and
revelation (to make something hidden visible), so that you may have full knowledge of him.
18May the eyes of your hearts be enlightened so that you may see [the verb form indicates that the eyes were opened in the past with the present result that they now have a clear understanding of]: the joyful hope to which he has called you.
How rich in glory (honor) his inheritance is in the saints (his people).
19How immense (immeasurable, unlimited, superior) his strength (power) is in us who believe,
according to the working (operative) power of his (manifested) might. 20
Putting one's enemies "under someone's feet" is a powerful expression in the Middle East. In Tutankhamun's tomb, discovered in 1922, his throne and footstool were found with the king's enemies engraved on them. Tutankhamun was pharaoh of Egypt during the eighteenth dynasty and died in 1339 BC.
ruler (leader from ancient times, military term for general, the highest leader)
and authority (military term for delegated authority)
and power (power based on numbers, military term for the strength of a large army)
and ruler (lord, who has power over a region)
and over every name that is named [over every title that can be given, over every disease, yes, over everything that has a name, see ] not only in this age, but also in the age to come.
22God has put everything under Jesus' feet [] and appointed (crowned) him to be the head of the church, 23which is his body, the whole that fulfills everything in everyone [the whole creation, for in that body dwells the fullness of Jesus who makes everything whole, and constantly fills everyone everywhere with himself].From death to life
[Verses 1-7 are one long sentence with several clauses in Greek.] 21You were [spiritually] dead in your transgressions (missteps, wrongdoings) and sins 2in which you formerly lived (habitually walked) in, according to the age of this world [way of life, i.e., social system with changing ethics and morals], according to the prince (ruler, prince) of the power of the air (the lowest atmosphere) – the spirit who now works in the children of disobedience [the rebellious, those who do not believe, those who go against God]. 3Among these we all (each one) also lived (were, dwelt) once in the desires (lusts) of our flesh (our fallen old nature), when we [constantly] did what the flesh and thoughts wanted (literally: "when we did the will of the flesh and its thoughts," i.e., obeyed the impulses of the body and mind). We were by nature [from birth] children of wrath – [we] like the others... [We were in our natural sinful state on our way to punishment – God's wrath against sin – like the rest of humanity.] 4But God – who is rich in mercy (full of compassion; overflowing in grace) (Gk. eleos) because of his great (unlimited) love with which he loved us [so much], 5even though we were [spiritually] dead through [our] transgressions (missteps, wrongdoings) – made us alive together with the Anointed One (Messiah, Christ). By grace (Gk: charis) you are saved! [God loves us with a love (Gk: agape) that is selfless, giving, and righteous, and he gives his children the same life that raised Jesus from the dead. Because of God's goodness and favor (which cannot be earned), we are saved (delivered, healed, and preserved for eternal life with him). The Greek verb forms express a completed action "you are who have been saved," see also .] 6And he raised us up together with him and seated us [gave us a shared seat] with him in the heavenly (the heavenly worlds) in the Anointed One (Messiah, Christ) Jesus, 7so that in the ages to come he might show the riches of his grace (Gk. charis) that abounds (surpasses; reaches furthest) in kindness (friendliness, gentleness, righteousness) [] toward us in the Anointed One (Messiah, Christ), Jesus. 8For by grace [because of God's undeserved favor and goodwill] you are saved (rescued, delivered, healed, preserved) through faith (faithfulness, trust), and this is not of (from/by) yourselves – it is the gift of God (the present/sacrificial gift is from God) [both grace (Gk. charis) and gift (Gk. doron) are in the definite form] – 9not by (based on) works [good deeds; your own labor and toil], so that no one may [be able to] boast (take credit; show off and become arrogant). 10
Man is God's masterpiece!
Jesus unites Gentiles and Jews
11Therefore, remember that at one time you Gentiles in the flesh, called "uncircumcised" by those who are called "circumcised" (which is done only in the flesh by human hands) [The circumcision of Jewish boys is a sign of God's eternal covenant with Abraham, see . Even in Moses' time, God made it clear that the physical sign was not enough – the heart also needed to be circumcised, see ; ; . The ceremony is performed on the eighth day after birth and is called brit mila. The Hebrew word for circumcision is mila and covenant is brit.] 12
Between the outer courtyard and the inner temple courts was a dividing wall with signs warning gentiles not to approach the temple.
[In the temple in Jerusalem, Gentiles only had access to the outer courtyard (). This is where sacrificial animals were sold, Jesus taught, etc. The Jewish historian Josephus writes that there was a 3 cubits (1.3 meters) high stone wall that restricted access to the inner parts (the women's courtyard, the temple courtyard where the altar of burnt offering was located, and the temple itself). Along the barrier were signs with a red warning text in Greek and Latin: "No stranger may enter the temple enclosure! Anyone who violates this rule bears responsibility for their own death, which will be the consequence." So far, two such warning signs have been found. The first was found in 1871 and is in the Istanbul Archaeological Museum. A fragment from another stone found in 1936 is in Jerusalem at the Israel Museum. See also .]
He did this in order to create a new man from the two [Jew and Gentile], in himself, and thus prepare peace, 16and reunite (reconcile) both in one body to God through the cross, thereby putting to death the enmity in himself. 17He came and preached the good news of peace to you [Gentiles] who were far away and [peace] to those [Jews] who were near. 18For it is through him that we both have access to the Father [so that we can approach him] through the [Holy] Spirit. 19Therefore, you are no longer strangers (ignorant, without a share in salvation) and refugees (lacking the rights of citizens), but you share the citizenship of the saints (God's own people) and belong to God's family. 20You have been built up [as a holy temple] on the foundation of the apostles and prophets, with Jesus the Anointed One (Messiah, Christ) himself as the cornerstone [which is the first stone in the building, to which all other stones are aligned]. 21In him, the whole building (house) is tightly joined together (bound, welded) and continues to grow (rise) into a holy temple in the Lord. 22In him, you [Gentiles] are also joined together [with the Jews], to form a firm dwelling place [to be a holy temple] for God in (through) the Spirit.God's plan revealed: the gospel to the Gentiles
31For this reason [that Jude and Gentiles are one body that together form a temple of God, see ], I, Paul, am a prisoner for Jesus the Anointed One (Messiah, Christ), for your sake, Gentiles... [The sentence is unfinished, which is not unusual in the ancient style of letter writing. After a description of the apostle's task, the sentence is resumed either in or .] 2I assume you have heard about the grace that has been given to me for your sake (for your benefit). 3How I came to know the mystery (secret) through a direct revelation, which I have just briefly written to you about []. 4As you read this, you can understand my insight (knowledge) into the mystery (secret) of the Anointed One (Messiah, Christ) [the hidden, concealed plan concerning Jesus], 5which in previous generations was not known (revealed) to people, in the way that it has now been revealed through the [Holy] Spirit to his holy apostles and prophets: 6That the Gentiles are now fellow heirs [with the Jews], members of the same body, and partakers of the same promise in the Anointed One (Messiah, Christ) through the gospel (the good news). 7I have become a servant of this gospel by the grace (undeserved favor) of God, which was given to me through his effective power.The good news of salvation!
[A few years earlier, when Paul wrote 1 Cor. to Ephesus, he called himself the least of the apostles, see . Now he refers to himself as the least of the saints – the believers. A few years later, in the mid-60s AD, he calls himself "the foremost of sinners," see .] 8To me – the least of the least among all the saints [God's people] – was given this grace (favor) [privilege] to preach the gospel (proclaim the good news; evangelize) to the Gentiles
about the unfathomable (inscrutable, incomprehensible) riches of the Anointed One (Messiah, Christ) [; ]
9and enlighten all [people] as to what the plan [concerning the salvation of the Gentiles] entails
– this mystery which throughout the ages [until now] has been hidden in (in) God, who created everything [through Jesus the Anointed One]. [In his letters, Paul often refers to the local context and conveys a new and deeper meaning. Here he uses the Greek word mysterion (secret), a term that was also common in pagan religious contexts in Ephesus. Paul had been given the task of revealing the secret hidden since creation and openly presenting the facts: God's joyful message is not for a select few, but is addressed to all people.] 10Now God's wisdom in its [abundant] diversity was to be made known through the church to the rulers and authorities (powers) in the heavenly (in the heavenly worlds) []. 11This was in accordance with the eternal decision (purpose; plan from the beginning of time) that he [God] carried out [realized] in the Anointed One (Messiah, Christ) Jesus our Lord. [The Greek word for decision, prothesis, means “to purposefully place before,” and it is used in the Greek translation of the Old Testament, the Septuagint, to refer to the showbread that was placed on the table in the tabernacle and later in the temple every Sabbath. See ; ; .] 12In him [Jesus] and through faith in him (through his faithfulness), we have (possess) boldness and [free] access [to approach God with unreserved freedom and without fear] in confidence – through faith in him (through his faithfulness). 13Therefore, I urge you not to lose heart (become discouraged; weary) because of my sufferings (problems) [the pressing difficulties I am facing] for your sake, which [after all] are your glory (your honor/glory).Prayer for the Church
[This is Paul's second prayer in this letter, the first being in . In the original text, verses 14-21 are one long, well-structured sentence. The prayer begins and ends with praise. The prayer itself has several parts, with the conclusion of each section leading into the next part.]
14For this reason [that we are saved by grace, , and that we believers are all one body in Jesus, ], I bow my knees before the Father. 15From him every family (tribe, lineage – Gk. patria) in heaven and on earth has received its name (character). [The Greek word for family patria is similar to father, Gk. pater in .] 16I pray that he will give you strength from his glorious riches, so that you may be strengthened in your inner being through his Spirit, 17so that the Anointed One (Messiah, Christ) may dwell (settle; have a permanent home) in your hearts through faith, as you are [deeply] rooted and [firmly] grounded in love [God's righteous, selfless, and giving love]. 18This is so that you may fully – together with all the saints [God's people] – be able to understand (comprehend; take in) the breadth and
length and
height and
depth [of God's love – all dimensions of the spiritual temple, see ],
19and [that you may learn] to know (personally experience) the far more abundant knowledge of the love of the Anointed One (Messiah, Christ) [which is righteous, unselfish, and generous] – so that you may be completely filled with all the fullness of God. [This is the crescendo and the ultimate goal of the prayer: that Christians become one body, completely filled with God Himself. As is customary in Jewish prayers, Paul now concludes the prayer with a “doxology” – a praise of God:] 20Now to him who is able [has the power and ability] to do all things (everything), far beyond (much more than) what we can ask for (pray for; request, desire) or [even] think (understand, comprehend), through (according to; in accordance with) the power that [effectively] works (Gk. energeo) in us: 21To him be glory in the church (Gk. ) and in Christ Jesus throughout all generations, forever and ever (literally: into all ages of the ages). Amen (it is true, let it be done).THE DEEDS OF BELIEVERS IN JESUS (chapters 4-6)
[The first three chapters of Ephesians describe the position of believers in Jesus. Now follow three chapters with practical applications. A recurring concept is 'walking'. It describes how believers should act and live out their Christian lives in everyday life. The Greek word for church, ekklesia (see previous verse), comes from a verb meaning 'to call out'. Paul, who in his praise has just pointed out the task of the church and the Anointed One (i.e., the body and its head) to glorify the Father, now ties in with the word by pointing to the calling, see also ; . Other references in the letter are found in ; , ; , , , , , .] Calling to the unity of the Spirit 41Therefore [because of the position the church has been given in Jesus, see chapters 1-3], I, who am a prisoner in the Lord, urge (pray, exhort) you to live (walk) in a manner worthy of the calling (Gk. klesis) you have received (were called with):
2with all humility
and gentleness (meekness) [balanced and controlled strength that is free from vindictiveness and bitterness],
with patience,
so that you [perseveringly and forgivingly] bear with one another in [generous and unselfish] love,
3ready (eager, prepared) to preserve (watch over) the unity of the Spirit
through (in) the bond of peace.
[Gk. sundesmos describes something that draws together and unites; a ligament, joint, or link, see .] 4There is one body [the church] and one Spirit, just as you also [once] in your calling were called into one hope, 5one Lord, one faith, one baptism, 6one God and Father of all, who is over all and through all and in all [who reigns over, works through, and lives in all His children]. []The functions of the church
7To each one of us grace was given according to the measure of the gift of the Anointed One (Messiah, Christ). 8Therefore it says: When he ascended on high,
he led a parade of captives
[the devil and demons who were defeated by his death on the cross]
and he gave gifts to men. []
9The phrase "he ascended" – what does it mean? Doesn't it mean that he first descended [from heaven] to the lower part, namely the earth? [Jewish rabbis interpreted based on how Moses ascended Mount Sinai, but Paul shows how the psalm speaks of Jesus' life, death, and resurrection, see . If Jesus ascended, he must also have descended. The lower part of the earth can refer either to the earth or to the realm of death beneath the earth, see ; .] 10The one who descended is also the one who ascended far above all the heavens [three are mentioned in the Bible] so that [his presence might] fill all things [the entire universe]. 11He gave gifts [Jesus himself chose and gave people as gifts to the church]: Some to be apostles (messengers),
and some to be prophets (proclaimers) [who speak inspired, God-given words about the future, the present, or the past],
and some to be evangelists (proclaimers of the gospel),
and some to be pastors (shepherds) [over his flock]
and teachers (instructors) [who explain, teach logically and in a structured way]. [The church is likened to a body where Jesus is the head, see . It is possible to see how these five gifts correspond to the five fingers of the hand, see , : - The apostle – the thumb, which is the shortest but most mobile, and which reaches all the other fingers to help in the area where it is needed.
- The prophet – the index finger, which points the way.
- The evangelist – the middle finger, which reaches furthest.
- The pastor – the ring finger, which has pledged allegiance to the congregation and protects it like a shepherd.
- The Teacher – the little finger, which gives balance to the whole hand. Both Paul and Peter speak of spiritual gifts of various kinds, see ; ; ; .]
12His intention was to equip (prepare, perfect) the saints (a separate people) so that they could serve and build up the body (the church) of the Anointed One (Messiah, Christ), 13until we all come to the unity of the faith and the knowledge (complete and correct) of the Son of God, to such a measure of full maturity that we are completely filled with the Anointed One (Messiah, Christ). 14Then we would no longer be infants (babies) [immature believers] tossed here and there and carried about by every wind of doctrine, by the cunning and craftiness of men in their deceitful scheming (dice games, sleight of hand; false games – Gk. kubeia), those who have a [preconceived, calculating, and organized] method (Gk. methodeia) aimed at [spreading] delusion. 15But when we speak [and practice] truth in love [the love that is righteous, unselfish, and generous], we should [be strengthened and mature and] in everything (in all things) grow up [all the way] to him who is the head, the Anointed One (Messiah, Christ), 16from whom the whole body is joined and held together (held together) in love, through the support each member gives, according to each individual part's measured power (Gk. energeia), which causes the body to grow and build itself up in love.Call for a new morality
17This is why I say this and testify (confirm) in the Lord [Paul refers back to and continues with a serious exhortation]: You should no longer walk (live) as the Gentiles walk (live their lives). Their minds are empty [vain thoughts devoid of meaning]. 18Their minds are darkened. They are alienated from [spiritual] life in God because of the ignorance (unwillingness) that is in them due to the hardness of their hearts (stubbornness, obstinacy, spiritual blindness). 19Without shame (in a state of apathy and insensitivity), they have surrendered themselves [as prey] to licentiousness (unrestrained sensuality, unbridled morality) for all kinds of practices of impurity in desire (greed, selfishness, lust) [everything that their darkened minds demand and are in constant need of]. 20But this was not what you learned (understood) about the Anointed One (Messiah, Christ). 21If you had truly listened to him and been taught about him, just as the truth is (exists) in Jesus [that the truth dwells and is personified in him]: 22then you would have once and for all put away your old nature (left your former way of life) – which is becoming more and more corrupt through its seductive (deceptive) enticements (deceptive desires), 23and instead been renewed in the spirit of your mind [through the help of the Holy Spirit, see ],
24and once and for all put on the new man, who is created according to God (in God's image) in the righteousness [Jesus is the truth, see and ] and holiness [towards people and before God] of truth. [At salvation, the old man is put away and the new man is put on once and for all. However, the renewal of the inner man is something that is constantly ongoing, as the believer is influenced by both the flesh and the Spirit, see . The old man lived according to the flesh, but the new man lives according to the Spirit.]Exhortations for the new life
25Therefore, put away all lies (falsehood) once and for all,
let everyone speak the truth to their neighbor (their fellow human being),
for we are members of one another (different parts of one body). [Paul urges believers to be honest and truthful with one another in their speech. But that is not enough; believers must also be honest with their feelings. Keeping quiet and not talking about problems solves nothing. God has given humans feelings, and we are called to feel joy, sorrow, and anger. It is impossible to love what is good and righteous without also hating what is evil and unrighteous. Now follows a command to actually show one's feelings.] 26Be angry, but do not sin (do not go against God's command, do not miss the mark). Never let the sun go down on your anger (irritation, rage) [so that seeds of bitterness are sown], 27
Paul calls for anger under certain circumstances.
There are three words for anger in Greek, and all are represented in this chapter: - The Greek thumos describes a hot temper that boils over and is translated as "rage"; it is forbidden in .
- The second word is parorgismos and is translated as "bitterness," see . It has to do with irritation and resentment. It is natural to feel this, but it is dangerous to harbor it in your heart for a long time.
- The anger we are encouraged to feel is orge, see . The same word is also used in , where it is condemned if it occurs impulsively. Paul praises the Corinthians for feeling wrath toward sin and injustice, see 2 Cor. 7:11. Jesus felt wrath toward the Pharisees' silence and unwillingness to answer the question of whether it was permissible to do good on the Sabbath, see Mark 3:5. However, Jesus' anger is not uncontrolled. Only the day after he studied how people sold and bought in the temple did he act, see , , .
The use of the word "space" in also refers to the beginning of Psalm 4: "When I am in distress, you give me space," see . To let anger take over and seek revenge is to give the devil room, instead of leaving room for God's punishment, see .] 28Those who steal should stop stealing and instead work honestly with their own hands, so that they can give to those in need. [Those who steal are urged to work instead. Paul emphasizes that the work should be honest, which indicates that dishonest business practices and fraud are also theft. It is therefore not enough to simply stop bad behavior. Instead of being driven by selfishness, where one wants to take from others, the motivation becomes to be able to give to others. The same principle also applies to our words, which is the next point.] 29Let no immoral speech (literally: rotten words) [i.e., speech/jokes that are of poor quality and therefore unhealthy and inappropriate to use] come out (come out; proceed) from your mouth, but only what is good and helps to build up where it is needed (what is good for the necessary/needed edification), so that it benefits (literally: would give grace to) those who listen. 30And do not grieve the Holy Spirit of God, whom you have received as a seal (been assured with) for the day of redemption [with a final deliverance through Jesus from evil and the consequences of sin].[In , Paul urges us to speak and practice truth in love, and in , to put away falsehood and speak the truth. In the word for grace (Gk. charis, in ), Paul expresses his desire that it would be a blessing and joy and give rise to gratitude in those who heard him.] 31Let all bitterness (all hatred) [from a bitter root that leads to bitter fruit, see ; ; ]
and anger (all hot-temperedness; all agitated feelings)
and wrath (all bad temper)
and clamor (all complaining; all disputes)
and abusive language (all slander; all harsh, contemptuous speech)
be far from you,
along with all malice (ill will; desire to harm; all evil plans). [This list has an "and" between each individual sin. This writing style shows that each sin is equally serious.]
32Instead, be kind (good, helpful) to one another, tenderhearted (understanding, compassionate) – always forgiving (be generous in your attitude; always show mercy to) one another,
just as God in the Anointed One (Messiah, Christ)
forgave you (showed you mercy; was generous toward you).
[Paul mentions two characteristics (kind, tenderhearted) and does not write "and" between them in the original text. This probably shows that he could have continued with more descriptive words, but that the conclusion based on these characteristics is the main point: to forgive and act in the same way as Jesus. Here, the usual word for forgiving, aphiemi (which means "to let go of something," see ), is not used, but rather charizomai, which means to generously grant each other freedom and favor – in the same way that God has given us freedom and grace in Jesus.]walk in love
51
Christian life is likened to a journey.
sexual immorality (fornication – Gk. porneia)
and all (every kind; every form of) impurity
or greed (covetousness; desire for more – and here it refers mainly to material things)
should not even be mentioned [rumored to exist] among you. Such things are not fitting among the saints [God's chosen people – who are set apart to act differently from the world]. [The Greek conjunction de (translated: but, now, etc.) links the context with verses 1-2 and reinforces how selfishness in the sexual and material realm is as far from a life of selfless love as one can get. Sexual immorality/fornication refers to an unmarried person who has sexual relations with others, while adultery refers to a spouse who is unfaithful in their marriage. Here, however, sexual immorality/fornication is used in a broader sense and refers to all sexual impurity. The word "or" places greed in a category of its own. Both sexual and material sin stem from the same weakness in fallen nature – an insatiable greed that is satisfied in an illicit manner.] 4Let there also be no:
shamelessness (indecency, obscene gestures and speech),
foolish (thoughtless, frivolous) speech
and vulgar dirty jokes (sarcastic irony; which is not appropriate).
Instead, raise your voice in gratitude [to God].
[This is the only time these three words are used in the New Testament. The first word, Gk. aischrotes, describes things that are shameful and dirty and includes gestures, etc. The second word, Gk. moro-logia, describes foolish and frivolous speech. The third word is eu-trapelia, where eu means "smooth/easy" and trapelia means "to bend/turn." Originally, it described an ability to adapt and keep up with a conversation, and was one of Aristotle's virtues. However, the word later came to be used for crude, indecent jokes.] 5You can be sure of this:
No one who practices sexual immorality (fornication – Gk. porneia),
no unclean person,
no greedy person (with material greed) – such a person is an idolater – [The statement applies primarily to the last point, where money and prosperity have replaced God in worship, see ; ; , but also applies to the first two points when the created is worshipped instead of the Creator, see ] has any part in the kingdom of the Anointed One (Messiah, Christ) and God. [The same three words mentioned in are repeated here. What occupies a person's primary longing and desire besides God is an idol, see .] 6Let no one deceive you with empty talk (baseless arguments, excuses) [that downplay the seriousness of sexual impurity and material greed], for because of such sins, God's wrath (punishment) comes upon the children of disobedience.Walk in the light
7
A Christian is called to be a light in a dark world.
Walk [always live actively] as children of light 9because the fruit of the light [singular, see also ] is
every kind of goodness, righteousness
,
and truth. 10Test [continually examine, accept, and agree with] what is pleasing to the Lord [what is good, right, and true, and what pleases him]. 11And do not participate in (be in fellowship with; do not join with) [do not identify with – Gk. synkoinoneite] the unfruitful deeds of darkness, but rather expose (refute, counter, rebuke, overturn) them [show those behind these deeds their errors instead], 12for what is done in secret [Gk. kruphe – what goes on behind the scenes] under them [the authority of these people; literally: "for the things that are done in secret under them"] is even shameful to talk about. [The Greek adverb kruphe comes from the verb krupto to hide/conceal.] 13But all [these] things that are exposed (refuted) [see ] become visible (revealed; appear) under the light [come to light under the authority of the light; literally "under the light"], for everything that becomes visible (revealed) is light. 14Therefore, he says [that is why it is called]: Awake, you who sleep!
And arise from the dead,
and Christ (Messiah) will shine on you.
[Freely quoted from ; . The verse may be taken from an early hymn.]
Walk in wisdom
15
People observe how Christians live their lives. Therefore, Paul urges believers to walk in wisdom, filled with the Spirit.
Song, music, gratitude, and submission are the result of being filled with the Spirit.
19Speak to one another constantly with:
psalms [from the Book of Psalms, but also other books of the Bible],
hymns [human-composed songs of praise]
and spiritual songs [general term – can also refer to singing in the spirit, see ]. Sing (praise) and play (strum the strings)
with all your heart to the Lord.
[All music in the congregation has its source in the heart and is directed to the Lord, see also .] 20Give thanks to God the Father for everything,
in the name of our Lord Jesus the Anointed One (Messiah, Christ).
21Submit yourselves (take a voluntary position of cooperation with) one another [not out of fear of man but]
in reverence (fear) for the Anointed One (Messiah, Christ). [Four Greek participles – speak, sing/play, give thanks, submit – belong to the verb "be filled" in . Singing and music have an important place, but gratitude and mutual submission also characterize a Spirit-filled Christian.] Submit to one another—but first and foremost to the Lord (5:22-6:9)
Wives and husbands
[Walking worthy of the calling, see , affects all areas of life, and it begins in our closest relationships. Paul now takes an example from a Christian household. A family in the Roman Empire was large. The household included not only parents and their children, but also adult children, their spouses, grandparents, and sometimes even slaves. There were different types of slaves. Based on the context, this refers to slaves who served as servants. They took care of the household, children, and land. In a culture where wives, children, and slaves were considered property, the gospel points to the unique value of every human being. Wives are addressed as equals, and slaves are to be treated fairly.
This verse has no verb of its own in Greek; it is implied from the previous . While a new paragraph begins, it is clearly linked to being filled with the Spirit and a mutual voluntary submission from all parties.] 22Wives, submit yourselves (take a voluntary position of cooperation with) your husbands,
just as they submit to the Lord. 23For a man is the head of his wife,
just as the Anointed One (Messiah, Christ) is the head of the church,
he who protects (preserves, saves) his body [the church].
24Yes, as the church submits to (takes a voluntary position of cooperation with) the Anointed One (Messiah, Christ),
so wives should also submit to (take a voluntary position of cooperation with) their husbands in everything. 25Husbands [married men], love [selflessly and generously] your wives, just as the Anointed One (Messiah, Christ) [selflessly] loved the church and gave (surrendered) himself for her. [Verses 26 and 27 are symmetrically structured in a form called chiasmus. This means that the theme in the first line corresponds to the theme in the last line, the theme in the second line to the penultimate line, and so on. In a chiasmus, words and phrases often recur. "Sanctify" in is related to "holy" in the last line of , and the phrase "cleansed with water" is related to "without spot." The central message is that Jesus is the bridegroom and the church is his bride. The structure and placement show that it is not marriage that is an image applied to Jesus and the church. Instead, Jesus and the church are the model and prototype for marriage.]
26He did this to sanctify (set apart) the [church] for God, after he had purified it with water by the word. 27He did this to present the church to himself in glory [as his bride], without spot or wrinkle or any such thing, holy and blameless. 28This is how men should [selflessly and generously] love their wives
– as their own bodies.
He who loves his own wife loves himself. 29For no one ever hated his own body (his own flesh),
but instead takes care of and nurtures it.
So does the Anointed One (Messiah, Christ) with the church, 30because we are parts of his body. 31For this reason, a man shall leave his father and mother (his dependence on them)
and be united with (stick to) his wife, and the two shall become one flesh. [Quote from . Marriage does not just create something new. The couple "leaves" their dependence on their parents in order to "cleave to each other" and create a new family. Therefore, marriage is not just a private matter but something that also involves the surrounding community. Ceremonies, rings, and vows before witnesses are important components of a wedding.] 32This mystery is great (here is a profound truth that is now revealed), and I am speaking of [the relationship between] the Anointed One (Messiah, Christ) and the congregation. [In the Song of Songs, more of this mystery is described and revealed.] 33Anyway, [let's not get into this any further, but go back to the relationship between husband and wife]. Every man should love his wife in this way [selflessly and generously, in the same way that Jesus loves his church, see ], as himself, and he will see that his wife will respect (appreciate, value, esteem) her husband. []Children and parents
[The fulfillment of the Holy Spirit () enables good relationships to be maintained between children and parents.] 61Children, obey your parents in the Lord, for this is right. 2"Honor (value, esteem, respect) your father and your mother."
[Quoted from and .] This is the first (most important) commandment with a promise: 3"so that it may go well with you (you may prosper),
and you may live long on the earth." [; ] 4And fathers [parents, the plural form sometimes refers to both parents, see ], do not provoke your children [so that they rage inwardly], but bring them up in the discipline (training, chastisement) and instruction (rebuke) of the Lord [so that they mature and are trained to receive advice and guidance] A parent should not be hypocritical, unreasonable, or deceitful. All such things can break a child's heart, see Col 3:21.Slaves and masters
[Slavery was widespread in the Roman Empire. At the time Paul wrote his letters, probably half the population were slaves. The church included slaves and wealthy families who owned slaves. One such example is Philem. in Colossae. In the Epistle to Philem. (Philem. 1), which was written and sent at the same time as this letter, Paul urges him to take back a runaway slave who had come to faith. He is not only a slave, but now also a beloved brother, see . In the letter to the Colossians, which was also written at the same time as the letter to the Ephesians, Paul writes that in the new creation there is no longer slave or free, see . What did that statement mean in a church that was growing and consisted of both slaves and free people? Even though times have changed, the principles in this passage also apply to workers and employers in our Western society.
It is remarkable that there is no explicit prohibition of slavery in the Bible. Paul urges slaves to become free by legal means if the opportunity arises, see . The gospel does not overturn social institutions through revolution, but slavery has been abolished wherever the gospel has spread. The gospel changes people's hearts, which in turn changes society.] 5Slaves (servants), obey your human masters with the same fear (respect), trembling, and motivation in your hearts as you obey the Anointed One (Messiah, Christ). [Paul emphasizes the difference between human masters and Jesus, who is anointed as king over both slaves and masters, see .]
6Do not be servile, pleasing men only,
but be servants of the Anointed One (Messiah, Christ), doing the will of God wholeheartedly.
7Work willingly (with enthusiasm) as servants,
in the same way that [you serve] the Lord and not just people, 8aware that everyone who does good work, whether slave or free, will receive their reward from the Lord. [Unlike the Roman ideal of the time, where the goal was to own slaves so that one did not have to work oneself, the Bible has a different view that values work, see ; . Jesus worked as a craftsman, see . Paul also worked with his hands as a tentmaker, see .
This passage contains the key to how the fight against social injustice should be waged. It is not through revolution and armed struggle. Instead, it is transformed hearts that undermine inequality in society. The church is unique. In this letter, Paul addresses both slaves and masters, see verses 5 and 9. In pagan temples and every other instance in society, there was a difference between slave and free. In the church, slaves and masters sat side by side as equals. They celebrated worship and ate together.] 9Masters, treat your slaves in the same way. Stop threatening them (with harsh words). Remember that in heaven you both have the same Master, and he is not partial (has no favorites, does not differentiate between people).Be strong in the Lord
10Finally: Be strong (empowered, authorized, "enabled") in the Lord, and in his mighty power (strength, dominion). [By being united with him, we can draw strength from his mighty power.] 11Put on (clothe yourselves with) the whole armor of God [Paul uses a soldier's armor as an example] so that you may be able (so that you may have the power to) resist the devil's [cunning] schemes (crafty plans, tricks, deceit, tricks, fraud, intrigues, strategies, and methods – Gk. ). [This letter describes three positions. A believer sits together with Jesus (), walks together with other believers (; , ; , , ) and stands against the evil one (, , ). The devil's approach is to lie and deceive, and he follows the same pattern over and over again.] 12
Wrestling competition in ancient Greece, painting by American artist Tom Lovell.
- Against the rulers (princes – Gk. archas).
[Leaders from ancient times – probably demons of high rank since Lucifer's fall. Arche (sing.) also has military connotations and is found in stratopedarche, which refers to an army commander (the word appears in some manuscripts of about the group commander of the guard). The verb archo means to be first in rank and to rule. The word is included in chili-archos – a commander who commands a force of a thousand men, see ; ; ; .]
- Against the powers (authorities, powers – Gk. exousia).
[Authorized rulers and dignitaries, also referring to political and religious structures, laws, and systems through which the chief rulers (Gk. archas) operate.]
- Against the rulers of the world (Gk. kosmokrator) here in darkness (the rulers of this world of darkness).
[The word for rulers consists of kratos – dominion; exercised power/brute force (from krateo – to seize and subdue) and kosmos – world. Kosmos derives from kosmeo, which means to put something in order. By extension, the meaning becomes: "the orderly dominion/exerted brute force of this darkness." The expression is also a military term for training camp and can refer to demons trained for various specific tasks.]
- Against the spiritual forces of evil in the heavenly places (in the heavenly worlds) [the atmosphere surrounding the earth, see ; ].
[Hierarchically divided evil and rulers of the air in different regions.]
[In verses 11-12, the Greek word pros is used seven times. It means: against, toward, to, up to, close to, at, before, and with. The preposition describes a face-to-face battle against the forces of darkness. John uses the same word to describe how the Word was with God in the beginning, see . The enemy, on the other hand, attacks and cunningly tries to get close to us to throw us off balance and make us fall. The battle is likened to the various wrestling events in the Greek games, where the participants competed naked. The battle against evil is a close combat that cannot be fought from a distance. The bloodiest and most dangerous discipline was pankration, a free-for-all fight where all means were permitted. The devil will stop at nothing and does not hesitate to use dirty tricks to try to bring down the believer.]The Armor
[During his two-year imprisonment in Rom, Paul was chained to a Roman soldier in four-hour shifts, see Phil. 1:13-14. Paul now uses the Roman soldier's equipment to illustrate the spiritual battle every believer faces.] 13Therefore [because you are in a spiritual battle, ], put on (take up; to carry and use) the whole armor of God, so that you may be able to resist on the evil day [a period of danger, demonic evil, or great temptations], and having done everything, to stand [as victors in the battle]. 14So stand firm [hold your ground and do not retreat from your position] after you have: Girded (tightened, fastened) truth [as a belt, girdle] around your waist. [Literally: "surrounded your hips with truth," i.e., provided your hips with a surrounding protection of truth – a belt or girdle that supported the soldier so that all other parts of the armor could also be used properly. Being true, genuine, and faithful to Jesus is the foundation of all spiritual warfare. Otherwise, hypocrisy and untruth become like loose clothing and ill-fitting protection that hinders mobility.]
Clothe yourselves with the breastplate of righteousness. [The breastplate protected the heart and vital organs. Through faith in Jesus, a person can share in God's righteousness and be completely forgiven for all sin. Without a clear conscience, we become paralyzed and fall prey to the enemy's accusations.]
15Fasten [tie sandals under] your feet with readiness (willingness, haste, zeal) as the gospel of peace [the good news of peace with God and people, God's blessing in all areas, salvation, security, and eternal life after death] gives. [A Roman soldier's shoes were made of leather and metal and were laced up. There were nails under the shoes so that he could stand firmly. Having peace with God gives us an ease to move forward, but also enables us to stand firm in the midst of battle. Verses 14-15 are one sentence in Greek, followed by verses 16-20, which show how these points are connected.]
16
The Roman soldiers formed a formation called testudo to protect themselves from the enemy's burning arrows. Testudo is the Latin word for turtle and is a vivid description, as the shields together formed a complete shell.
©Neil Carey
[This refers to the large rectangular, slightly curved battle shield called "the door" (Latin: scutum), which was over half a meter wide and more than a meter high. The large size of the shield meant that it enveloped the entire soldier when he crouched behind it. In the same way, all Christians have been given a measure of faith, see . There is also a connection here to the belief that faith in Jesus is the door to salvation, see . On the front of the shield was a mark showing which legion the soldier belonged to. The shield of faith marks belonging. The Roman legionaries could form a wall of shields, a "testudo" (tortoise), and move in a group without anyone getting hurt. Used correctly, together with other believers, the shield of faith provides complete protection against all the fiery darts of the enemy.]
17Receive (welcome) the helmet of salvation [which preserves your thoughts and gives hope of deliverance]. [Just as the helmet protected the Roman soldier's head, the helmet of salvation protects the believer's head and mind. The helmet was the last piece of armor the soldier put on before battle. In , Paul describes the helmet as "the hope of salvation." Hope is one of three aspects of salvation. In hope, the believer looks forward to a day of complete deliverance with a new resurrection body, but salvation is also something that has already happened when it was received by grace through faith, see , . At the same time, salvation is also an ongoing process of sanctification, see . The same meaning is found in , where Paul exhorts believers to "work" at their salvation and deliverance. The helmet of salvation has to do with deliverance and the ability to think clearly.
A different word than in is used here for "take." This word has the meaning of receiving and welcoming as a gift.]
Take [also] the sword of the Spirit, which is the word of God. [The sword (Gk. machaira) is a shorter stabbing sword used by the infantry and called gladius in Latin. Here, the Greek word logos is not used for the written word, but rhema, which is a specific word brought to life by the Holy Spirit. It is only the part of God's word that we know and understand that we can use to win the victory, see . The sword was used both to parry the enemy's attacks and to counterattack, see .]
18[Stand firm and take up the whole armor of God, see verses 14-17:] Through all [kinds of] prayer (in confidential prayer conversations) and supplication (for personal needs) [] as you always [at every given opportunity] pray in the Spirit, and [precisely] for this purpose watch with all perseverance and supplication for all the saints (God's chosen people). [A Roman soldier also had spears as part of his equipment. It is not unlikely that Paul now compares prayer to a spear that can be thrown forward and prepare the way. The specific word for perseverance, Gk. proskarteresis, occurs only here. It describes a strong will not to give up – victory can only be achieved in cooperation with God.]
19Even for me – [pray] that when I open my mouth, a word (Gk: logos) will be given to me to boldly proclaim (announce, declare, proclaim) the mystery of the gospel [the good news that is now revealed] 20for which I am an ambassador [the highest authority representing one kingdom in another country] in chains (literally: in chains or in shackles – i.e. in captivity). Pray that I may be bold in this, so that I may speak as I ought (as it befits me to speak).Personal greetings
21But so that you may know how I am and what I am doing, Tychicus, a beloved brother and faithful servant in the Lord, will tell you everything. 22I am sending him to you for this very purpose, so that you may know how we are (our circumstances), and he may cheer (encourage, strengthen, comfort, ease) your hearts. [Tychicus was one of Paul's faithful traveling companions and helpers, see ; ; . Together with Tychicus is Onesimus. They are traveling eastward to Col. Colossae with the letter to the Colossians and the letter to Philemon, see [Col. 4:7-9].] 23Peace to you, brothers and sisters in faith,
and love
with faith,
from God the Father
and the Lord Jesus the Anointed One (Messiah, Christ).
24Grace (God's undeserved favor) be with you all
who selflessly love our Lord Jesus the Anointed One (Messiah, Christ)
in sincere (pure, genuine, lasting, lifelong) love.
Amen (so be it, it is true).
