Ephesians Introduction

Date Paul traveled to Ephesus: 54 AD to 57 AD. Paul stopped briefly at Ephesus on his way home to Antioch at the conclusion of his second missionary journey around 53 AD (Acts 18:18-21). In 54 AD he returned to Ephesus where he stayed for 3 years (Acts 20:31).

Description of Paul’s ministry in Ephesus in book of Acts: Luke describes the details of Paul’s ministry at Ephesus in Acts chapters 19 and 20. Paul meets disciples of John the Baptist at Ephesus and “lays his hands on them” and they received the Holy Spirit. He preached in the synagogue for 3 months (Acts 19:8). He disputed daily in the school of Tyrannus for 2 years (Acts 19:9-10), so that all that dwelt in Asia heard the word. Paul sent Timothy and Erastus ahead into Macedonia, but Paul stayed in Asia for a season (Acts 19:22). Paul wrote 1 Corinthians near the end of this stay in Ephesus (1 Corinthians 16:8,19). Paul foresaw his route of travel for the next four or so years in Acts 19:21-22. This agrees with his plans in 1 Corinthians 16:1, 3, 5, 8-10. Note how the "great door" opened to Paul and "many adversaries" in verse 9 compares with the events in the Ephesian amphitheater in Acts 19:23-41. I & II Corinthians were penned at Ephesus. (Acts 19:1,8-10 cf. I Cor. 15:30-34).

Date the book of Ephesians written: In about 62 AD, Paul wrote Ephesians while in prison in Rome (Ephesians 3:1, 4:1, and 6:20). Paul spends 2 years in his own hired house (Acts 28:30) as a prisoner in Rome from 61-63 AD. During this time he wrote Ephesians, Philippians, Colossians, and Philemon.

Interesting facts about the city: Ephesus was a large city that served as the capital of Asia. Located on the Cayster River, which flowed into the Aegean Sea, Ephesus was a commercial crossroads of the ancient world. Like Chicago, all roads passed through this Gentile city as it formed a natural bridge between the East and the West. In the eyes of the Ephesians the crown jewel of the city was the temple of Diana, considered to be one of the seven wonders of the ancient world. Historians tell us that the temple was 425 feet in length and 220 feet in breadth. On the outer perimeter stood 127 magnificent pillars, each of which towered 60 feet in height. Within this edifice stood the goddess Diana, whose name was revered throughout the then known world. In addition, archeologists have discovered that her image was quite common on Greek coins in Asia. Diana was served by hundreds of priestesses who were nothing more than temple prostitutes. (Acts 19:27-35). Into this den of debauchery came the Apostle Paul to preach the gospel of the grace of God.

It was Paul’s custom to attend the area synagogue when he arrived in a new city. This makes sense for two reasons: First, the synagogue was the meeting place where the Jews gathered to worship. Paul knew the Jews worshipped the right God. It would be the natural place to begin to preach Christ. Furthermore, the Gentiles who desired to know more about the true and living God would often gather outside, which gave the apostle an audience among both the Jews and the Gentiles (Acts 13:16,42). Second, going to the synagogue gave Paul the opportunity to warn Jews that God was going to set the nation of Israel aside from their position of privilege among the nations because of their unbelief.

When the Jewish religious leaders of the synagogue at Ephesus hardened their hearts against the gospel, Paul moved his base of operations to the School of Tyrannus. For the better part of two years he boldly proclaimed there are “no gods, which are made with hands” (Acts 19:26). Of course, this didn’t sit well with the craftsmen who made silver shrines for the goddess Diana. They saw Paul as a threat to their means of making a living. Consequently, they literally dragged Paul’s companions into the open-air theater and would have beaten them to death had it not been for the intervention of the town clerk. The violence against Paul and his companions did not stop him from preaching the Gospel of the Grace of God. As a result, many turned from their idol worship to serve the living and true God. From this dangerous beginning sprang one of the more spiritual assemblies Paul established.

Warning: The saints addressed here by the Apostle Paul should never be confused with the church of Ephesus found in Revelation 3. The Spirit of God supernaturally transported John to the future day of the Lord. While there, he was instructed to record what he had witnessed and “send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea” (Rev 1:9-11). Essentially this was accomplished when this message was included in the canon of Holy Scripture. Therefore, the church at Ephesus referred to by John is a future Jewish assembly clearly associated with the Kingdom Program (Rev. 2:1-7,9,14,26). On the other hand, the church at Ephesus that Paul addresses was a Gentile assembly that had been raised up to make all men see what is the fellowship of the Mystery (Eph. 3:1-3,8,9).

Due to Paul’s failing eyesight, he normally dictated his letters to a personal secretary. In this particular case Tychicus was apparently called upon. We do know for certain that he carried the epistle to its final destination (Eph. 1:1 cf. 6:21). This letter is the first of Paul’s prison epistles, which marks the division between the apostle’s early and latter ministries. To help you place when the Book of Ephesians was written, I suggest the following chronological order of Paul’s epistles:

Acts ministry:
I & II Thessalonians were written during Paul’s visit at Corinth---52 A.D. (Acts 18:1,5,11 cf. I Thes. 3:1-13).
I & II Corinthians were written from Ephesus and somewhere in northern Greece (Macedonia) respectively---57 AD.
Galatians (55-57 AD) and Romans (57-58 AD) and were written during Paul’s stay at Corinth for three months (Acts 20:1-3).

Prison Epistles:
Ephesians, Philippians, Colossians and Philemon were the product of the apostle’s labors during his first Roman imprisonment---62-63 AD. (Acts 28:16,29,30 cf. Eph. 6:20; Phil. 1:12-19; Col. 4:7-10; Philemon 1:1; I Tim. 3:14; Phil. 2:17-24).

Liberty Epistle:
Titus was probably written during Paul’s brief release from prison while he resided at Nicopolis awaiting the return of Titus from Crete—64-65 A.D. (Titus 3:12). I Timothy was written around 64-65 AD. Paul said he was hoping to come to Timothy in Ephesus shortly, but may have to tarry long (1 Timothy 3:14-15). Timothy was in Ephesus where he received both First Timothy and Second Timothy (1 Timothy 1:3, 2 Timothy 1:16-18, 4:14, 4:19, Acts 19:33, and 1 Timothy 1:20).

Second Roman Imprisonment Epistle:
Second Timothy was apparently written from prison (2 Timothy 1:8) with Paul ready to die (2 Timothy 4:6-8), possibly about 66 AD. He asks Timothy to come to him before winter (2 Timothy 4:9 and 21). Paul was killed by the Roman government sometime around 67 AD.

Theme of the Epistle: The theme of Ephesians is God’s Eternal Purpose for the Church, the Body of Christ (Eph. 3:11,12). In this epistle, Paul develops the doctrines of grace which distinguish this dispensation from all others. The book is divided into two parts—Standing/Position (chapters 1-3) and State/Condition (chapters 4-6). The believer’s standing has to do with his position in Christ. It is a perfect, unchangeable work that has been accomplished by God. Positionally, we are blessed with all spiritual blessings in the heavenlies. For example, Paul tells us that in regard to salvation, we have a total forgiveness of sins (past, present, and future) rather than keeping short accounts of confession and forgiveness as under the law program (Eph. 1:7). That’s our position; it’s like the water flowing over Niagara Falls—constant!

The state or condition of the believer, however, is imperfect and often changes from moment to moment. This is the practical side of the Christian life called sanctification. Thus, our experiences, which are many and varied, are to be brought into conformity with our standing.

A believer may understand he is forgiven in Christ, but have difficulty forgiving others who have wronged him. But God says: “And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Eph. 4:32). The following true story illustrates this:

“Years after her concentration camp experiences in Nazi Germany, Corrie ten
Boom met face to face one of the most cruel and heartless German guards that
she had ever contacted. He had humiliated and degraded her and her sister. He
had jeered and visually raped them as they stood in the delousing shower. Now he
stood before her with hand outstretched and said, ‘Will you forgive me?’
“She writes: ‘I stood there with coldness clutching at my heart, but I know that
the will can function regardless of the temperature of the heart. I prayed, Lord
Jesus, help me! Woodenly, mechanically I thrust my hand into the one stretched
out to me and I experienced an incredible thing....A warm reconciliation seemed to
flood my whole being, bringing tears to my eyes. ‘I forgive you, brother,’ I cried
with my whole heart. For a long moment we grasped each other’s hands, the
former guard, the former prisoner. I have never known the love of God so
intensely as I did in that moment! To forgive is to set a prisoner free and discover
the prisoner was you.”

Paul also uses a number of general phrases, which indicates he was attempting to reach a wider audience than just the Ephesian Christians. For example, he states: “If ye have heard of the dispensation of the grace of God which is given me to youward: how that by revelation he made known unto me the Mystery” (Eph. 3:2,3). It is unlikely Paul would address the Ephesians like this since he was well aware of their spiritual state. Remember, he ministered to them for 3 years. Surely he knew that they had a good knowledge of the Dispensation of Grace/the revelation of the Mystery. I believe this is confirmed by his closing instructions. “But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things” (Eph. 6:21). Obviously Tychicus was to share with them something about the nature of this epistle. Namely, that its message was to be shared with all those who were saved by grace. This explains why the closing words of Ephesians are written in the “third” person. “Grace be with all them that love our Lord Jesus Christ in sincerity. Amen.” (Eph. 6:24). Perhaps the epistle “from Laodicea” not “to the Laodiceans” was the letter of Ephesians. “And when this epistle [Colossians] is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea [Ephesians]” (Col. 4:16).

“Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus” (Phil. 3:12). If we want to know how to live the victorious Christian life as God intended it to be lived, we must follow Paul’s example. This is what the apostle means when he says, “Be ye followers of me, even as I also am of Christ” (I Cor. 11:1). One of the things that set Paul apart was his desire to lay hold of that for which Christ had laid hold of him. You will remember that Paul was apprehended of Christ on his way to Damascus to persecute the church. The day of his conversion to Christ was a memorable event that the apostle cherished his entire life. Do you recall the day that the Lord laid hold of you in salvation? Your conversion released you from the guilt of your sins and brought you into the realm of acceptance with God. Christ turned you around and gave you, for the first time, something to live for. But there is more than just being apprehended of Christ in salvation! We need to discover the reason that Christ apprehended us. It was Paul’s desire to come to an understanding of why Christ had saved and called him. Thus the apostle declares, “that I may apprehend that for which also I am apprehended of Christ Jesus.” The first key to spiritual greatness is to apprehend a knowledge of God’s will. Shortly after Paul was saved, he understood that the Lord had called him to be the apostle to the Gentiles. Accepting that this was his calling, he moved forward to fulfill the ministry that had been entrusted to him. A dispensation had been committed unto him and he knew that necessity was laid upon him to proclaim the gospel—this is why he took his calling so seriously (I Cor. 9:16-18).

“Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before” (Phil. 3:13). The apostle speaks here of his own spiritual state, of course, not of the past as such. Thus, the second key to Paul’s greatness is, he didn’t dwell on his past. Not that we shouldn’t learn from past experiences, but we must never dwell on the past, allowing it to consume us, whether it be past accomplishments or offenses. When the Holy Spirit uses the term “forget,” we are to understand that it does not mean, “to fail to remember.” Instead it has the idea of “no longer to be influenced by.” For example, Paul could have easily dwelt on his past accomplishments of how he had single-handedly won thousands to Christ. He refused to be influenced by those former things, desiring rather to keep his eyes on the goal that was set before him.