Introduction

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Demarcation

This passage includes two sections. The author begins with a greeting in verses one through two. Then in verse three, a new section begins. These two sections should be addressed separately, however for the purpose of this close reading we will include the greeting with the next section.

When discussing verses three through fourteen, Charles H. Talbert, in his paidea Commentaries on the New Testament volume entitled Ephesians and Colossians,  states, “Although in Greek it is one long sentence, English translations break it up into multiple sentences” (p. 41).

The NRSV, ESV, NIV, NET, and CEV translations separate this passage into two sections; the first regarding the greeting and the second regarding spiritual blessings in Christ.

The NABRE translation separates this passage into four sections; verses one and two are the greeting, verses three through six are the Father’s plan of salvation, verses seven through ten are fulfillment through Christ, and verses eleven through fourteen are inheritance through the Spirit.

The NASB, TLB, and MSG translations include all of chapter one in on large section.

In agreement with NRSV, ESV, NIV, NET, and CEV, Talbert separates this passage into two sections.

In agreement with NRSV, ESV, NIV, NET, and CEV, Stephen E. Fowl, in his The New Testament Library volume entitled Ephesians, separates this passage into two sections.

F. F. Bruce, in his The Epistles to the Colossians, to Philemon, and to the Ephesians, is in agreement with NRSV, ESV, NIV, NET, and CEV.

There are no textual markers that assist in this analysis per say. The beginning of the passage is the start of the letter and the greeting is consistent with the greeting literary device of the time. At the end of the passage, the theme of the letter changes significantly in verse fifteen when the author transitions into a long prayer for his audience.

As stated above, the author shifts from discussing the spiritual blessings the children of God have been given through Christ to a prayer for his audience in the next section.

The  Argument of the Text

In this passage, Paul utilizes a berakah, which is “a conventional form for blessing God” (Talbert, 2007, p. 42). Talbert also states, “One may infer from this statement that Ephesians assumes (as does Colossians) that the unity and harmony of the cosmos have suffered serious dislocation, on earth and in the heavenlies. Against the background of this assumption, the overriding theme of the letter may be understood” (p. 47).

The issues in this passage are the blessings that God’s children have received from the beginning of time through God’s plan that Jesus carried out, which is evident through the seal of the Holy Spirit.

Paul is addressing Christ followers in Asia minors. This letter was meant to be passed around from church to church. These were churches that the author had not met, but only heard of (see verse 15).

Paul desires his audience to be encouraged to know that God had a plan from the beginning that was carried out by the person of Jesus Christ, which is evident through the gift of the Holy Spirit.

Paul  gets his message across through a rhetorical monologue.

In this passage, what Paul states in verse fifteen, “I have heard of your faith…” is only in sight. This information is left out of the Salutation so the reader must carry that information back to this passage to know that the author has not met his audience, but has only heard of their faith.

This passage is about how the Father willed to blessed his followers through Christ by adopting them as his children. Some of these blessings include redemption, forgiveness, and an inheritance through the blood of Christ. The Father has also made known to us his will and has marked us with the seal of his Holy Spirit. All of this was accomplished for God’s glory.

The Co-text
Development of Important Words/Motifs:

God, Father, He. Twenty-three times in this passage God the Father is referred to. God the Father is the main character in this passage.

Christ Jesus. Eleven times in this passage Christ Jesus is referred to. It is through the blood of Christ Jesus that God the Father has affected his plan.
Someone else might look at the allusion to predestination to form a Pauline theology of Calvinism from this passage.

Without reading further into Paul’s letter to the Ephesians, we do not see that Paul focuses on how only through the love and merciful grace of the loving Father are we reconciled into his family. This is especially true for Gentiles who were far away and only brought into the family to create a holy temple built on the apostle and prophets with Christ Jesus being the cornerstone so that we can become a dwelling place for God.

Context

This passage appeals to the cultural convention of patronal ethics. Talbert states, “Grace was a key term in Mediterranean antiquity to designate a gift bestowed by a benefactor, human or divine. Praise was one of the acceptable and expected responses to the gracious benefactor by the recipients of the gift” (p. 44).

This passage stood in tension with the world that it addressed since that world had rigid distinctions between races and classes of people. This passage makes it clear that those distinctions need to be abolished so that all people, regardless of status or race, may become members of the family of God.

This passage intersects with our own context by stating that God the Father planned this according to the pleasure of his will before the foundation of the world. He affected his plan through Christ Jesus. Claiming that Christ Jesus is the only way intersects with our culture today where the pervasive thought is that there are many paths to follow and that each person needs to find their own way. Another intersect occurs when this passage claims that God the Father planned this before the foundation of the world. The claim of the existence of an intelligent being is unpopular in our scientific driven culture. To go further and claim that this intelligent being cared about humanity to interact with it on a personal level is not well received.

Intertext
Sensitivity to OT/LXX/HB Citations and Echoes and Their Significance:

• Deuteronomy 7:6-8. “6 For you are a people holy to the Lord your God; the Lord your God has chosen you out of all the peoples on earth to be his people, his treasured possession. 7 It was not because you were more numerous than any other people that the Lord set his heart on you and chose you—for you were the fewest of all peoples. 8 It was because the Lord loved you and kept the oath that he swore to your ancestors, that the Lord has brought you out with a mighty hand, and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt. God’s choosing has nothing to do with the recipient. God’s choosing has everything to do with his love. Just as the Israelites did nothing to deserve God’s call on their life, Gentiles in the first century and us today have done nothing to deserve God’s call on our life. God’s call is a gift that comes out of his love. For this reason, God’s people need to bless him.

Sensitivity to Other Inter-Canonical Echoes: 

• Romans 16:25. “25 Now to God who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages…” In his letter to the church in Rome, Paul writes that the gospel message of Jesus Christ is the mystery that was kept secret; that God was offering to all people the right to become his very own children. This same truth is described by Paul in this passage from Ephesians.
• 2 Corinthians 1:22. “22 by putting his seal on us and giving us his Spirit in our hearts as a first installment.” In his second letter to the church in Corinth, Paul describes how God has put in his people a seal, a down payment, a first installment, which is the Holy Spirit. This same truth is described by Paul in this passage from Ephesians. 
• Galatians 4:5. “4 But when the fullness of time had come, God sent his Son, born of a woman, born under the law, 5 in order to redeem those who were under the law, so that we might receive adoption as children.” In his letter to the church in Galatia, Paul describes the mystery that had been kept secret for ages; that Jesus was the plan for God to adopt his children. This same truth is described by Paul in this passage from Ephesians.
• Colossians 1:13-14. “13 He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son, 14 in whom we have redemption, the forgiveness of sins.” In this passage from his letter to the church in Colossae, Paul describes how God has rescued his people through his son by redeeming them through the forgiveness of his sins. This same truth is described by Paul in this passage from Ephesians.
• Colossians 1:22. “22 he has now reconciled in his fleshly body through death, so as to present you holy and blameless and irreproachable before him…” In this passage from his letter to the church in Colossae, Paul describes how God’s people are presented holy and blameless because of Jesus’ reconciliation. This same truth is described by Paul in this passage from Ephesians. 
• Colossians 1:26-27. “26 the mystery that has been hidden throughout the ages and generations but has now been revealed to his saints. 27 To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory.” In his letter to the church in Colossae, Paul writes that the gospel message of Jesus Christ is the mystery that was kept secret; that God was offering to all people the right to become his very own children. This same truth is described by Paul in this passage from Ephesians.
• I Peter 2:9. “9 But you are a chosen race, a royal priesthood, a holy nation, God’s own people, in order that you may proclaim the mighty acts of him who called you out of darkness into his marvelous light.” As with Deuteronomy 7:6-8, this passage is about God’s choosing having nothing to do with the recipient. God’s choosing has everything to do with his love. Just as the Israelites did nothing to deserve God’s call on their life, Gentiles in the first century and us today have done nothing to deserve God’s call on our life. God’s call is a gift that comes out of his love. For this reason, God’s people need to bless him.
• 1 Peter 1:3-12. In this passage from Peter’s first letter, he describes the same mystery of God’s salvation to his people through Jesus Christ that Paul describes in Ephesians. 

This passage is the embodiment of the wider story of God and God’s people. In this passage, Paul informs us that God the Father has blessed us with every spiritual blessing in the heavenly places, and chose before the foundation of the world by the pleasure of his will to adopt and redeem us as his children making us holy and blameless before him through the blood of his Son, Christ Jesus marking with his promised seal, the Holy Spirit. This is the embodiment of the wider story of God and God’s people.

Key Verse:

Ephesians 1:13-14 (NRSV)

13 In him you also, when you had heard the word of truth, the gospel of your salvation, and had believed in him, were marked with the seal of the promised Holy Spirit; 14 this is the pledge of our inheritance toward redemption as God’s own people, to the praise of his glory.

Main Verbs

Heard

Believed

(were) Marked

Verb

Heard

• Tense – Past
• Mood – Indicative
• Voice – Passive

Believed

• Tense – Past
• Mood – Indicative
• Voice – Active

(were) Marked

• Tense – Past
• Mood – Indicative
• Voice – Passive

Demarcation

This passage is one coherent section consisting of Paul’s thanksgiving for the Ephesians and his prayer for the Ephesians.

The NRSV, ESV, NIV, NET, NABRE, and CEV include this passage as one coherent section.

The NASB and MSG includes this passage as an individual paragraph within a larger section consisting of the entirety of chapter one.

Charles H. Talbert, in his paidea Commentaries on the New Testament volume entitled Ephesians and Colossians, includes this passage in one cohesive section that extends from 1:15-2:10.

Stephen E. Fowl, in his The New Testament Library volume entitled Ephesians, includes this passage into one coherent section stating, “This is another very long sentence in Greek” (p. 52).

F. F. Bruce, in his The Epistles to the Colossians, to Philemon, and to the Ephesians, includes this passage into one coherent section.

There are no textual markers that assist in this analysis per say. Paul uses a standard literary device from ancient letter writing.

Talbert states that it was common in Jewish prayers to over a “combination of blessing, intercession, and thanksgiving at the beginning of a letter” (p. 53). This would lead one to demarcate this passage to include 1:15-2:10.

The Argument of the Text

In this passage, Paul utilizes a literary device common to Hellenistic letters that deviates from a common Hellenistic while adhering to common Jewish prayer that includes a blessing, thanksgiving, and intercession.

Paul begins this passage by referring to the love for others that the Ephesians have and he states how this causes him to remember them in his prayers.

From there, Paul enters into prayer for the Ephesians, praying that God gives them a spirit of wisdom and revelation so that they may understand their inheritance and the power God.

Paul states that God put this power at work in Christ when he raised Christ from the dead and seating him at his right hand in the heavenlies above all other rule, authority, power, and dominion and put everything under his feet and made Christ the head over his body, the Church.

Talbert states, “Paul’s prayer indicates that the work of the Spirit is not a onetime event. Rather, through the Spirit’s work, the life of the believer is to be characterized by an ongoing desire for and growth in knowledge of God” (p. 56).

Paul is addressing Christ followers in Asia minors. This letter was meant to be passed around from church to church. These were churches that the author had not met, but only heard of (see verse 15).

Paul desires his audience to be encouraged to know that God had a plan from the beginning that was carried out by the person of Jesus Christ, which is evident through the gift of the Holy Spirit.

Paul gets his message across through a prayer.

This passage is about Paul’s prayer for the Ephesians to know and understand everything that God accomplished for us who believed when he raised Jesus from the grave, sat him at his right hand, put all things under his feet, and made him the head of his body, the Church.

The Co-text

Earlier in his letter, Paul mentions that we have been adopted as God’s children through Jesus Christ. He goes on to say that by believing in the gospel of our salvation, we have been marked by the Father with a seal indicating our redemption, the Holy Spirit.

So far in Paul’s letter, we see him making the argument for how immeasurably blessed we are as children of God.

Development of Important Words/Motifs:

Power. The bottom line of Paul’s prayer is that the Ephesians understand God’s tremendous power.

Without reading further into Paul’s letter to the Ephesians, we do not see that Paul focuses on how only through the love and merciful grace of the loving Father are we reconciled into his family. This is especially true for Gentiles who were far away and only brought into the family to create a holy temple built on the apostle and prophets with Christ Jesus being the cornerstone so that we can become a dwelling place for God.

Context

There were rigid distinctions between races and classes of people in the ancient world. Paul focuses in on this topic as he addresses the Gentiles and encourages them to understand that there is now one family of believers under one God. According to F. F. Bruce, “The legal process of adoption was apparently unknown in Hebrew society. (p. 256)” Paul’s use of the adoption metaphor would have been produced images of Roman adoption for his Gentile audience.

In the world that it addressed originally, this passage stands in tension with the culture since Christ followers at the time were outcasts. Christ followers in the first century AD were looked down upon and marginalized in society. This passage however presents a very different narrative about Christ followers, communicating how they are elect and valued immeasurably by their heavenly Father.

This passage intersects with our own context in a similar fashion. Gone are the days when Christianity and the adherence to the moral foundation belief in Christ exudes. In today’s culture, many, especially the financially and intellectual elite, look down upon Christ followers.

Intertext
Sensitivity to OT/LXX/HB Citations and Echoes and Their Significance:

• Psalm 110:1. “The Lord says to my lord, “Sit at my right hand until I make your enemies your footstool.”” In this new context, what was prophesied had taken place.
• Psalm 8:6. “You have given them dominion over the works of your hands; you have put all things under their feet,” In this new context, not only have things in the natural world, which this verse refers, been put under Christ and then his body, the Church, but all things have been put under His feet.
• Isaiah 11:2. “The spirit of the Lord shall rest on him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord.” In its original context, this passage described the son of Jesse, David prior to the pouring out of the Holy Spirit on all people on the Day of Pentecost. In this new context, the spirit of the sovereign Lord has been poured out and the results are the same as what Paul prays for the Ephesians to receive.

Sensitivity to Other Inter-Canonical Echoes:

• Matthew 22:44. “‘The Lord said to my Lord, “Sit at my right hand, until I put your enemies under your feet’?” In this new context, what was prophesied had taken place.
• Acts 2:32-35. “32 This Jesus God raised up, and of that all of us are witnesses. 33 Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you both see and hear. 34 For David did not ascend into the heavens, but he himself says, ‘The Lord said to my Lord, “Sit at my right hand, until I make your enemies your footstool.’” In this passage from Acts, Peter preaches on the day of Pentecost to gospel message of Jesus and his sacrifice, his victory over death, and his ascension to the right hand of the Father. This is exactly what Paul is describing in this passage.
• Romans 8:34, 38. “Who is to condemn? It is Christ Jesus, who died, yes, who was raised, who is at the right hand of God, who indeed intercedes for us… For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers,” In this passage from his letter to the church in Rome, describes the gospel message of Jesus and his sacrifice, his victory over death, and his ascension to the right hand of the Father. This is exactly what Paul is describing in this passage.
• Hebrews 1:3, 13. “He is the reflection of God’s glory and the exact imprint of God’s very being, and he sustains all things by his powerful word. When he had made purification for sins, he sat down at the right hand of the Majesty on high,”. But to which of the angels has he ever said, “Sit at my right hand until I make your enemies a footstool for your feet”?” In this letter to the Hebrews, the author describes how Jesus was seated at the right hand of God and God’s enemies are Jesus’ footstool. This is exactly what Paul is describing in this passage.
• Hebrews 10:12. “But when Christ had offered for all time a single sacrifice for sins, “he sat down at the right hand of God,” In this letter to the Hebrews, the author describes how Jesus was seated at the right hand of God. This is exactly what Paul is describing in this passage.
• 1 Peter 3:22. “who has gone into heaven and is at the right hand of God, with angels, authorities, and powers made subject to him.” In his first letter, Peter describes that Jesus has gone to heaven and is at the right hand of the Father with everything under his feet. This is exactly what Paul describes in this passage. 

This passage is the embodiment of the wider story of God and God’s people. In this passage, Paul, through his prayer, informs us that God the Father has blessed us with the riches of God’s glorious inheritance and with the immeasurable greatness of God’s power. This power was put to work in Christ when God raised him, seated him at his right hand, put all things under his feet, and made him the head of the Church, Christ’s body. This is the embodiment of the wider story of God and God’s people.

Key Verse

Ephesians 1:17-19 (NRSV)

17 I pray that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and revelation as you come to know him, 18 so that, with the eyes of your heart enlightened, you may know what is the hope to which he has called you, what are the riches of his glorious inheritance among the saints,19 and what is the immeasurable greatness of his power for us who believe, according to the working of his great power.

Main Verbs

(may) Give

Know

Enlightened

(may) Know

Called

Are

Is

Verb

May give

• Tense – Future
• Mood – Subjunctive
• Voice – Passive

Know

• Tense – Present
• Mood – Imperative
• Voice – Active

Enlightened

• Tense – Future
• Mood – Subjunctive
• Voice – Passive

May know

• Tense – Future
• Mood – Subjunctive
• Voice – Passive

Called

• Tense – Past
• Mood – Indicative
• Voice – Passive

Are

• Tense – Present
• Mood – Indicative
• Voice – Passive

Is

• Tense – Present
• Mood – Indicative
• Voice – Passive.

Demarcation

The NRSV, ESV, NIV, NET, NABRE, and CEV include this passage as a coherent section.

The NASB and MSG include all of chapter two in one large section.

Charles H. Talbert, in his paidea Commentaries on the New Testament volume entitled Ephesians and Colossians, in agreement with NRSV, ESV, NIV, NET, NABRE, and CEV, includes this passage as a coherent section. Talbert notes that this passage is two sentences; 2:1-7 and 2:8-10.

Stephen E. Fowl, in his The New Testament Library volume entitled Ephesians, in agreement with NRSV, ESV, NIV, NET, NABRE, and CEV, includes this passage as a coherent section.

F. F. Bruce, in agreement with NRSV, ESV, NIV, NET, NABRE, and CEV, includes this passage as a coherent section.

Prior to this passage, Paul shares with his audience how he prays for them and goes on to explain how God raised Christ from the dead. Then in this passage, Paul explains how we were dead because of our sin. Paul ends the passage by explaining that it is grace, not works by which we are saved. Paul then begins a new section explaining that Gentiles are aliens from the commonwealth of Israel.

Argument of the Text

There are distinct threads of thought that summarize each section. Although Paul’s argument is building upon what was said earlier, it is important to understand each section

Paul uses rhetoric and cultural conventions that his audience would have been familiar with to contrast their current culture with the benefaction of God.

The issues in this passage are that Paul’s audience was dead because of their sins by following the passions of their flesh resulting in becoming children of God’s wrath. But God loved us and made us alive in Christ even while we were still dead. He raised us up with him and seated us beside Christ. This salvation is a gift received through faith and not earned by works.

Paul is addressing Christ followers in Asia minors. This letter was meant to be passed around from church to church. These were churches that the Paul had not met, but only heard of (see verse 15).

Paul wants his audience to realize that they were lost and hopeless but because of God’s love and Christ’s obedience they have been given the gift of salvation. Paul wants his audience to understand that they are God’s workmanship created in Christ Jesus to do good works, which God arraigned long ago.

The churches that Paul is writing to “are saints who are faithful in Christ Jesus” (v. 1).

Paul gets his message across through a rhetorical monologue.

In this passage, it is beneficial to understand the ancient view on the heavenlies. Talbert explains that one ancient belief was in multiple heavenlies in which different principalities had authority. For instance, humans walked the earth, demons ruled the sky, and God was enthroned in the heavenlies. Talbert explains this passage by stating that “Believers… live in two dimensions. They are alive upon the earth and alive in the heavenlies at the same time. They are two-dimensional” (p. 61) Fowl goes a step further stating that “Being made alive together with Christ must include some notion of future bodily resurrection. It must also speak of the quality of the new life and some of its present effects. This the new life of believers is the same as Christ’s new life (p. 73). 

In this passage, it is beneficial to understand the ancient view on the heavenlies (see Talbert, Fowl???, F. F. Bruce???). 

This passage is about us being dead in our sins by following the passions of our flesh resulting in becoming children of God’s wrath. But God loved us and made us alive in Christ even while we were still dead. He raised us up with him and seated us beside Christ. This salvation is a gift received through faith and not earned by works. We are God’s workmanship created in Christ Jesus for good works, which God prepared beforehand to be our way of life.

Co-text

Paul begins his letter with a standard introduction naming himself and giving his credentials. From there he moves on to give a blessing to God describing the blessings that he has bestowed upon us. Paul then moves into a prayer for his audience and explains how God has glorified Christ Jesus for his obedience. This sets the stage for this passage. Paul now moves on into the main argument of his letter.

Paul has used standard literary devices to start his letter and set the stage for the argument that he about to enter into with his audience.

Development of Important Words/Motifs:

God, He, his. Nine times in this passage God the Father is referred to. God the Father is the main character in this passage. God is doing all of the acting in this passage.

Christ Jesus. Four times in this passage Christ Jesus is referred to. It is through Christ Jesus that God the Father has affected his actions.

Dead, trespasses, sins, disobedient. These words are used to describe the condition of the audience before God has acted. It is a hopeless situation.

Flesh, senses, nature, children of wrath. These words are used to describe the means by which the audience has been found in their condition before God has acted. It is a hopeless situation.

Openness to Interpretive Possibilities:

Believers to Heaven.

Death is not a part of God’s will.

Heavenly Realms.

Without reading further into Paul’s letter to the Ephesians, we do not see that Paul focuses on how this condition is especially true for Gentiles who were far away and only brought into the family to create a holy temple built on the apostle and prophets with Christ Jesus being the cornerstone so that we can become a dwelling place for God.

Context

One topic of discussion from the ancient world represented in this passage is benefaction and reciprocity.

Fowl discusses at length that Paul’s use of “grace and faith would have brought to the reader’s minds the ancient system of benefaction that operated on the reciprocity principle” (p. 63). He goes on to say, “grace was the term used in Mediterranean antiquity for a benefactor’s gift to an individual or a community” (p. 63). However unlike the cultural reciprocity system of ancient time, God’s gift was unconditional generosity.

As discussed above, this passage stood in tension with the world that it addressed since that world had rigid distinctions between races and classes of people. This passage makes it clear that those distinctions need to be abolished so that all people, regardless of status or race, may become members of the family of God.

In today’s context, many would question the God preparing works in advance to eliminating free will. Fowl contends that the modern conception of free will is not well understood. He reminds us that most of our actions are influenced by outside stimuli. He states, “We are always acting under the influence, constraint, and encouragement of things, processes, circumstances, and people outside of ourselves” (p. 81).

Intertext

Sensitivity to the Canonical Story:

This passage is the embodiment of the wider story of God and God’s people. In this passage, Paul informs us of our hopeless state; that we are dead through our trespasses and sins as we have been disobedient by following the desires of our natural flesh, which has caused us to become children of wrath. But, God the Father has acted through Christ Jesus; God has loved us, created us, made us alive, saved us, raised us up, seated us beside Christ Jesus, and prepared good works to be our way of life. This is the embodiment of the wider story of God and God’s people.

Key Verse:

Ephesians 2:8-9 (NRSV)

8 For by grace you have been saved through faith, and this is not your own doing; it is the gift of God— 9 not the result of works, so that no one may boast.

Main Verbs

(have been) Saved

Verb

(have been) Saved

• Tense – Past
• Mood – Indicative
• Voice – Passive

Demarcation

I completely agree with the NRSV demarcation of this passage.

The textual markers that assist with this demarcation are, “So then” and “This is the reason…

• “So then”. Paul’s word choice indicates that his train of thought is transitioning. The previous section laid the foundation for the argument he is about to make.
• “This is the reason…”. Again, Paul’s word choice indicates that his train of thought is transitioning. The previous section laid the foundation for the argument he is about to make.

Perhaps the boundaries could be moved as Paul’s letter builds from one line of thought to another. But, if the boundaries were to be moved the thesis of each section would be difficult to discern.

The Argument of the Text

Paul uses the Jewish ritual of circumcision to make his argument that the Gentiles were excluded from the family. Later in the passage, Paul uses the motif of a building when he describes how God is putting all people together, “brick by brick”, with Jesus as the cornerstone. Paul states that the purpose of this building is to be a dwelling place for the Holy Spirit. Fowl states, “…in recognizing their Gentile past they can come to appreciate the depths of their former alienation from God and to rejoice in what God has graciously done for them… In fact, if Christians fail to grasp this, they may end up misperceiving what is involved in reconciliation today” (p. 88-89).b. 

The issue in this passage is that the Gentiles were formerly excluded from the family of God. This changed however when Jesus’ blood annulled the Law that separated God’s children. Paul is speaking from the perspective of a Jewish child of God who is explaining how God has now welcomed in the Gentiles.

Paul refers to his audience with thanksgiving. Paul has heard of the faith and love that his audience has shown.

Paul is asking his audience to realize that they have been brought into the family of God through the blood of Jesus.

The churches that Paul is writing to seem to need an explanation how God has built his kingdom with the Jews first and then the inclusion of the Gentiles.

Paul gets his message across by reminding the Gentiles of their alienation from the Jewish family using circumcisions and the Law as an example. Paul continues on describing how God is putting a new building together made of Jews and Gentiles on the foundation of the apostles and prophets with Jesus being the cornerstone.

Paul does not go into detail regarding the enmity that exists between the Jews and Gentiles. Paul mentions that there is enmity, but he does not go into detail. We need to assume that there was some enmity that was restricting unity. Paul explains that Jesus, through his blood, broke down the dividing wall of enmity.

This text is about how the Gentiles were excluded from God’s family by the Law. But Jesus came and through his blood broke down the dividing wall between Jews and Gentiles so that God could build on the foundation of the prophets and apostles with Jesus being the capstone a dwelling for his Spirit.

The Co-text 

Paul introduces himself and then moves to discuss how we have been chosen since the foundation of the world. Paul then talks about how through Christ we have received an inheritance through God’s predestined plan. Paul uses an eschatological motif focusing on Jesus’ lordship over all. Just prior to our passage, Paul reminds that we were originally dead in our sins and we were children of wrath. While we were still in that condition, by grace we were saved through faith, not by our own works.

Paul has established that even though we were dead in our sin and children of wrath, God through his grace saved us. In our passage, Paul continues to explain that God has broken down the dividing walls between all people so that a building can be built on the foundation of the apostles and the prophets with Jesus being the cornerstone to be a home for God’s Spirit.

Development of Important Words/Motifs:

Strangers and aliens versus citizens and members. Paul explains that before the cross we were strangers and aliens. But after the cross we are now citizens and members of God’s kingdom

Building motif – foundation, cornerstone, structure, temple, built, dwelling place. Through the building motif, Paul explains that we are being put together as a building, built upon the foundation of the apostles and prophets with Jesus as the capstone, for God’s Spirit to dwell in.

The argument could be made, thinly, that this passage is about the Jews allowing the Gentiles into the family.

Without reading further into Paul’s letter to the Ephesians, we do not get the complete picture of how Paul is directing the Ephesians to holistic Christian living. For instance, later on in the letter, Paul instructs his audience on the offices of the assembly and the household code.

Context 

What Paul is saying is that God has brought all people, regardless of heritage, to himself to make one new family of who Jews were the natural descendants.

There were rigid distinctions between races and classes of people in the ancient world. Paul focuses in on this topic as he addresses the Gentiles and encourages them to understand that there is now one family of believers under one God.

The Interface of Contexts:

There are several ways this text stands in tension with our current culture. The Church today can have many areas of division; denomination, doctrine, gender bias, sexual orientation.

Denominational Divisions. In our community there has been tremendous breakthrough between different churches. But in many communities and in this community there are still walls that have been built that have keep the local Church from being the united family that our Father desires.

Doctrinal Divisions. Similar to denominational divisions, doctrinal divisions can divide the catholic church in ways that are detrimental to the impact the local Church can have on its community. We have seen this in our local church recently as we experienced a church split based on doctrinal questions.

Gender Divisions. Gender divisions still undermine the effectiveness of the local church. The catholic church still has not realized the trajectory back to God’s original design at the beginning.

Sexual Orientation Divisions. Similar to gender divisions, sexual orientation has been a strategy of the enemy to undermine the effectiveness of the local church. The church has thrown out the baby with the bath water. The church has made the child of God the enemy instead of the strategy of the enemy to steal, kill, and destroy the enemy.

Intertext

Sensitivity to OT/LXX/HB Citations and Echoes and Their Significance:

Isaiah 2:1-4. The NRSV titles this section of passage as The Future House of God. In this passage, Isaiah was given a word by God that in time many people will come to worship God and that, “He shall judge between the nations, and shall arbitrate for many peoples;… nation shall not lift up sword against nation, neither shall they learn war any more” (Isaiah 2:4). This passage in Isaiah indicates that the inclusion of people was always a part of his plan. God wants all people to come to him. He is their creator and loving father and wants to spend eternity with his children.

Sensitivity to Other Inter-Canonical Echoes:

I Corinthians 3.

I Peter 2.4.

Sensitivity to the Canonical Story:

For the Gentile, this passage is the embodiment of the wider story of God and God’s people. In this passage, Paul explains how God breaks down the barrier between people through the blood of his son, Jesus Christ. God then grafts the Gentiles into the kingdom of God. Paul explains that God has grafted all people into the family to build a dwelling for the Holy Spirit on the foundation of the apostles and prophets with Jesus Christ as the capstone. This is the embodiment of the wider story of God and God’s people.

Key Verse

Ephesians 2:19-22 (NRSV)

19 So then you are no longer strangers and aliens, but you are citizens with the saints and also members of the household of God, 20 built upon the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone. 21 In him the whole structure is joined together and grows into a holy temple in the Lord; 22 in whom you also are built together spiritually into a dwelling place for God.

Main Verbs

Are

Are

Built

Joined

Grows

Built

Verb

Are

• Tense – Present 
• Mood – Indicative
• Voice – Passive

Are

• Tense – Present 
• Mood – Indicative
• Voice – Passive

Built

• Tense – Present 
• Mood – Indicative
• Voice – Passive

Joined

• Tense – Present 
• Mood – Indicative
• Voice – Passi

Demarcation

This passage is one coherent section.

The NRSV, ESV, NIV, NET, NABRE, NLT, and CEV include this passage as a coherent section, entitled “Paul’s Ministry to the Gentiles” (NRSV).

The NASB and MSG include all of chapter three in one large section.

Charles H. Talbert, in his paidea Commentaries on the New Testament volume entitled Ephesians and Colossians, demarcates this passage as one cohesive section stating, “Ephesians 3:1-13 is sometimes regarded as one long sentence…” (Talbert, 2007, p. 96).

Stephen E. Fowl, in his The New Testament Library volume entitled Ephesians,in agreement with NRSV, ESV, NIV, NET, NABRE, NLT and CEV, demarcates this passage as one cohesive section. Fowl goes on to divide this passage into two subsections; v. 1-7 and v. 8-13.

Like Fowl, F. F. Bruce, in his The Epistles to the Colossians, to Philemon, and to the Ephesians, demarcates this passage as one cohesive section, further dividing this passage into two subsections; v. 1-7 and v. 8-13.

This passage begins as other demarcated sections in this letter with “For this reason…” (ESV, NASB). The next section is also demarcated as beginning with the identical phrase “for this reason…” (ESV, NASB).

The Argument of the Text

In this passage, Paul explains that being the least of all of God’s servants through the God’s grace he has been called to minister to the Gentiles. This ministry that he has been called to reveals the mystery that has been hidden throughout the ages. This mystery is that the Gentiles have been included in the saving grace of God through the sacrifice of his Son, Christ Jesus. Fowl summarizes this passage well when he states, “Paul here focuses on the reconciliation of Jew and Gentile in Christ in the particular ways outlined in Eph 2:11-22. Thus, even though one might grant that a variety of OT texts… speak relatively clearly about the blessing of the nations, it is also true that the inclusion of the Gentiles within the redeemed people of God in Christ in the ways that Paul argues for throughout his writings does not seem to have been anticipated in earlier generations” (Fowl, 2012, p. 109). 

The issues in this passage that Paul is communicating to his audience is that everything that is happening is part of God’s plan which includes bringing the Gentiles into God’s family. This was God’s plan from the beginning. 

Because of this, Paul does not want his audience to lose heart when they see his suffering but to realize that again, this is all a part of God’s glorious plan.

Paul is addressing Christ followers in Asia minors. This letter was meant to be passed around from church to church. These were churches that the Paul had not met, but only heard of (see verse 15).

In this passage, Paul urges his audience not to lose heart at his sufferings but to be encourage to know that this is all a part of God’s plan to make his Church known in the heavenlies.

The churches that Paul is writing to “are saints who are faithful in Christ Jesus” (v. 1). The audience is apparently made up entirely of Gentiles. Paul wants his audience to understand everything that God has done for them and what he is still doing within them and through them.

The Paul gets his message across through an unorganized digression.

In this passage Paul explains how he was called as an ambassador to the Gentiles to help God reveal the great mystery of the inclusion of the Gentiles into God’s family. Paul leaves out;

• How this calling took place.
• The sufferings that he must endure as a result of his calling.

This passage is about God revealing the great mystery of the inclusion of the Gentiles into God’s family and how Paul was called as an ambassador to the Gentiles to help with this revelation. Paul encourages the Gentiles not to lose heart at the suffering he must endure as a result of this calling.

The Co-text

Paul;

• begins his letter with a standard introduction naming himself and giving his credentials.
• From there he moves on to give a blessing to God describing the blessings that he has bestowed upon us.

Paul has expressed the truth of the Gentiles being outsiders until God’s timing was fulfilled so that they could be included into his family as full adopted children.

Development of Important Words/Motifs:

• Grace. Grace is a very important motif in this passage. Everything that Paul speaks of in this passage is made possible because of God’s grace for his people, especially Paul and the Gentiles. Because of God’s grace, Paul was gifted and called to an apostle to the Gentiles. Nothing Paul did warranted his appointment as an apostle. It is God’s grace that has included the Gentiles into his plan of redemption. Nothing the Gentiles did warrants this inclusion. We can also include the Jews in this group who have been blessed because of God’s grace. It is through God’s grace and not the works of the Jews that God’s promise of all people being blessed because of Abraham has been realized.
• Mystery, revelation. Talbert states “Greco-Roman and Jewish auditors would have heard “mystery” as something that was associated with the essence of a religious tradition and that needed insightful interpretation… In pre-Christian Judaism, for example, “mystery” was understood to refer to something hidden that is revealed by God to or through someone” (Talbert, 2007, p. 97). He adds later, “On other occasions “mystery” refers to the eternal will or plan of God for creation” (Talbert, 2007, p. 98). Finally, Talbert concludes, “In Ephesians the mystery is the divine will for the unification of the cosmos through Christ” (Talbert, 2007, p. 98).
• Heirs, members, body, sharers. The concept of total inclusion into the family of God is a major theme of this passage and of the message Paul is communicating to his audience. Bruce states that “What has now been revealed is the plan of God that human beings without distinction – Gentiles as well as Jews – should on the common ground of faith be his sons and daughters in Christ” (p. 315). Bruce states further regarding Gentiles that they, because of the gospel will “not only be blessed in Abraham’s posterity but should be reckoned among his posterity, children of Abraham because they share the faith of Abraham, who “is the father of us all”” (p. 316). 

Without reading further into Paul’s letter to the Ephesians, we do not see that Paul has been speaking in generalities about how God has included the Gentiles into his family and will soon switch to providing practical guidelines for how God’s children are to live in this world.

Context

During this period of ancient world history, there would have been strict cultural and ethnic boundaries between people groups. This was especially true of Jews and gentiles. This passage addresses this topic of discussion directly as Paul explains the great mystery of God that through his creative power he is including the gentiles into his family alongside the Jews as one unified family.

This passage appeals to the cultural concern of the social role of discrimination between ethnic groups.

In the world that this passage addresses there was a large gap between races and cultures. For Paul to suggest that the Gentiles were now included into the family of God alongside the Jews would have stood in great tension with the world he addressed and would have indeed been a great mystery, especially a mystery that was hidden since the beginning.

This passage intersects with the current culture of division that is prevalent in current western culture as well as across the globe. It is through God’s power that he is breaking down the dividing wall between people, cultures, races, ethnicities, religions, and the like to bring all people into his unified family as was his secret plan of restore the cosmos to its perfectly created state since sin entered creation in the Garden of Eden.

Intertext

Sensitivity to OT/LXX/HB Citations and Echoes and Their Significance:

Genesis 12:1-3. Genesis 12:1-3 is God’s call upon Abraham. Within that call is the statement that, “in you all the families of the earth shall be blessed.” This is the message that Paul is communicating to his audience, that God is now not just including the Jewish nation, but also “all the families of the earth.”

Isaiah 2:1-4. The NRSV entitles this Isaiah passage as “The Future House of God.” In this passage, Isaiah writes how all the nations of the world will come to the house of Jacob, the mountain of the Lord, to be judged and to live in unity. This is the message Paul is communicating to his audience through this letter.

Isaiah 49:6-7. In this Isaiah passage, Isaiah states that the survivors of Israel will be a light to the nations so that salvation may reach to the end of the earth. Again, this is the message Paul is communicating to his audience through this letter.

Sensitivity to Other Inter-Canonical Echoes:

Romans 1:2. In this Romans passage, Paul describes that his call as an apostle was “promised beforehand through his prophets in the holy scriptures…”

Romans 15:8-12. This Romans passage reiterates that Paul was called by God to be an apostle to the Gentiles and that this call was promised to the patriarchs. Paul uses Old Testament passages to confirm this truth.

Romans 16:25-26. Paul’s “Final Doxology” in his letter to the Romans he states that “according to the revelation of the mystery that was kept secret for long ages but is now disclosed, and through the prophetic writings is made known to all the Gentiles…” This is the same message and mystery that Paul is revealing in this passage.

I Corinthians 15:9-10. In this Corinthians passage, Paul communicates how he is the least of all apostles, unworthy to be called an apostle, but called by the grace of God. This similar to what Paul communicates in this passage and includes the grace motif.

Galatians 1:11-24. In the NRSV, this Galatians passages is entitled “Paul’s Vindication of His Apostleship” and is a similar and more detailed explanation of his call to apostleship.

Galatians 3:8. This Galatians passage again communicates that the inclusion of the Gentiles was promised to Abraham long ago. This reiterates the message Paul is communicating in this letter.

Colossians 1:25-27. In this Colossians passage, Paul communicates that through him God chose “to make the word of God fully known, the mystery that has been hidden through the ages and generations but has now been revealed to his saints.” This mystery is the inclusion of the Gentiles into the family of God.

Sensitivity to the Canonical Story:

This passage is the embodiment of the wider story of God and God’s people. In this passage, Paul explains that since the beginning, God has kept a great mystery that all people will be included into the family. Paul, being the least of the Apostles, has been called to reveal this mystery. That God is now revealing the great mystery that all people alongside the Jews are now included in the family. It is God’s creative power that is able to accomplish this task while working with sinful humans to bring the cosmos back to its perfect created order as it was in the Garden of Eden. This is the embodiment of the wider story of God and God’s peopl

Demarcation

This passage is one coherent section.

The NRSV, ESV, NIV, NET, NABRE, and CEV include this passage as a coherent section.

The NASB and MSG include all of chapter two in one large section.

Charles H. Talbert, in his paidea Commentaries on the New Testament volume entitled Ephesians and Colossians, divides this passage into two sections. The first section is the intercession (3:14-19) and the second section is the closing doxology (3:20-21). Talbert notes that in Greek some take 3:14-21 as one sentence while others divide this passage into two sentences divided as Talbert does.

Stephen E. Fowl, in agreement with NRSV, ESV, NIV, NET, NABRE, and CEV, includes this passage as a coherent section.

Like Talbert, F. F. Bruce, in his The Epistles to the Colossians, to Philemon, and to the Ephesians, divides this passage into two sections.

This passage is a prayer that begins, “For this reason I bow my knees…” and ends with “Amen.”

The Argument of the Text

In this passage, Paul prays for his audience. Talbert states, “For Paul, believers do not experience Christ except as Spirit and do not experience the Spirit except as Christ” (p. 102). Talbert continues, “in this intercession ”Paul” is praying for one thing – the presence of God in the inner self of the believers. This ic called both the empowering of the Spirit (Eph. 3:16) and the indwelling of Christ (3:17)” (p. 102). Fowl states, “Simply being on one’s knees does not necessarily signify prayer. The more common Jewish and early Christian posture for prayer is to stand” (p. 119).

In Paul’s prayer for his audience, he prays for God to do four things in their hearts. Paul prays;

• That God grants them inner strength,
• That Christ dwells in their hearts,
• That they may have the power to comprehend the love of Christ,
• That they may know the love of Christ,
• That they may be filled with the fullness of God.

This letter was meant to be passed around from church to church. These were churches that the Paul had not met, but only heard of (see verse 15).

In this passage, as Paul prays for his audiences he wants them to realize that God’s power is at work in them which is able to accomplish abundantly far more than we can ask or imagine.

The churches that Paul is writing to “are saints who are faithful in Christ Jesus” (v. 1). The audience is apparently made up entirely of Gentiles. Paul wants his audience to understand everything that God has done for them and what he is still doing within them and through them.

Paul gets his message across through a prayer.

This passage begins with “for this reason.” While it is own succinct thought, this passage looks back at the preceding passage for the purpose of the prayer. 

This passage is about the power at work within us which is able to accomplish abundantly far more than all we can ask or imagine such as: God granting us strength in our inner being, Christ dwelling in our hearts, the power to comprehend how much God loves us, to know how much God love us, and that we may be filled with the fullness of God.

The Co-text

Paul;

• Begins his letter with a standard introduction naming himself and giving his credentials.
• From there he moves on to give a blessing to God describing the blessings that he has bestowed upon us.
• Paul then moves into a prayer for his audience and explains how God has glorified Christ Jesus for his obedience.
• Paul interrupts this prayer to remind the Gentiles that they were on the outside of God’s family, but at the right time, God adopted all people as his own children.
• In this passage, Paul returns to his prayer.

Paul has expressed the truth of the Gentiles being outsiders until God’s timing was fulfilled so that they could be included into his family as full adopted children.

Without reading further into Paul’s letter to the Ephesians, we do not see that Paul has been speaking in generalities about how God has included the Gentiles into his family and will soon switch to providing practical guidelines for how God’s children are to live in this world.

Context

In earlier passages, Paul plays upon the ancient cultural convention of reciprocity and benefaction. Fowl states about this passage, “The economy of God’s giving is ruled by excess rather than lack, by grace rather than reciprocity and indebtedness” (p. 120).

As a prayer, this passage would have been a common inclusion in ancient world literature from a leader to his followers.

This passage is still very applicable to Jesus’ Church today. As the Church still lives in the age of evil dominating mankind, it becomes ever so critical that God’s people understand the rights and privileges given to them through Jesus’ death and resurrection. 

Intertext

Sensitivity to the Canonical Story:

This passage is the embodiment of the wider story of God and God’s people. In this passage, Paul, through his prayer, highlights the power of God that is at work within us helping his children to understand everything he provides for them even though it is beyond anything we could ever hope for or imagine. This is the embodiment of the wider story of God and God’s people.

Ephesians 3:16-19 (NRSV)

16 I pray that, according to the riches of his glory, he may grant that you may be strengthened in your inner being with power through his Spirit, 17 and that Christ may dwell in your hearts through faith, as you are being rooted and grounded in love. 18 I pray that you may have the power to comprehend, with all the saints, what is the breadth and length and height and depth, 19 and to know the love of Christ that surpasses knowledge, so that you may be filled with all the fullness of God.

Main Verbs

(may be) Strengthened

(may) Dwell

(are being) Rooted and Grounded

(may) Have

Know

(may be) Filled

Verb

(may be) Strengthened

• Tense – Present
• Mood – Indicative
• Voice – Passive

(may) Dwell

• Tense – Present
• Mood – Indicative
• Voice – Passive

(are being) Rooted and Grounded

• Tense – Present
• Mood – Indicative
• Voice – Passive

(may) Have

• Tense – Present
• Mood – Indicative
• Voice – Passive

Know

• Tense – Present
• Mood – Indicative
• Voice – Passive

(may be) Filled

• Tense – Present
• Mood – Indicative
• Voice – Passive

Demarcation

This passage is one coherent section.

The NRSV, ESV, NASB, NIV, NET, CEV and the MSG demarcate this passage as one coherent section.

The NABRE divides this passage into two sections. The first section is titled Unity in the Body (4:1-6) and the second section is titled Diversity of Gifts (4:7-16).

Charles H. Talbert, in his paidea Commentaries on the New Testament volume entitled Ephesians and Colossians, includes this passage into a cohesive section stating, “The first unit, 4:1-16, is a call to maintain the unity that has been given by God to the church” (p. 107).

Stephen E. Fowl includes this passage as a coherent section, titling it Christian Unity and a Life Worthy of God’s Call.

F. F. Bruce, in his The Epistles to the Colossians, to Philemon, and to the Ephesians, divides this passage into three sections. Verses one through three he entitles Exhortation to Unity, verses four through six he entitles Confession of Faith, and verses seven through sixteen he entitles Provision for Spiritual Health and Growth.

The passage begins with, “I therefore”. This signifies a change in thought while reflecting upon what was written previously in the letter. This passage ends by completing the thought. The next section in Ephesians changes the thought completely from focusing on what God has done through Christ for his Church to how individuals are expected to act. 

The Argument of the Text

There are several issues that Paul is sharing with his audience that present a united argument. These issues are being presented from an apostle who is in chains for following the Lord’s call on his life.

• Paul begs his audience to lead a life worth of the calling to which they have been called.
  • With all humility and gentleness.
  • With patience.
  • With love.
  • With unity.
• Each one of us was given grace according to measure of Christ’s gift.
  • Apostles
  • Prophets
  • Evangelists
  • Pastor/Teacher
• God gave us these gifts through Christ to equip the saints for the work of ministry, for building up the body of Christ.
• Therefore, we need to:
  • Speak the truth in love.
  • Grow up in every way into Christ.
  • Work properly to promote the body’s growth.

Paul is addressing Christ followers in Asia minors. This letter was meant to be passed around from church to church. These were churches that the Paul had not met, but only heard of (see verse 15).

Paul is asking his audience to lead a life worthy of the calling to which they have been called by using the gift that God has given them in Christ through grace so that they may building up the body in love by speaking the truth in love, growing up in every way, and working properly.

The churches that Paul is writing to “are saints who are faithful in Christ Jesus” (v. 1). The audience is apparently made up entirely of Gentiles. Paul wants his audience to understand everything that God has done for them and what he is still doing within them and through them.

This passage gets its message across by imploring upon the audience to live a life worthy of the calling to which they have been called.

There is no indication to how the audience has been behaving up to this point. In this letter, Paul does not hint to any specific behaviors that need to be changed or avoided. The author simply states what must take place in the life of the members of the Church.

This passage is about using the gifts that God has given through Christ in grace to build up the body in love by speaking the truth in love, growing up in every way, and working properly.

The Co-text

Paul;

• Begins his letter with a standard introduction naming himself and giving his credentials.
• From there he moves on to give a blessing to God describing the blessings that he has bestowed upon us.
• Paul then moves into a prayer for his audience and explains how God has glorified Christ Jesus for his obedience.
• Paul interrupts this prayer to remind the Gentiles that they were on the outside of God’s family, but at the right time, God adopted all people as his own children.
• Paul gives his testimony about being a prisoner for Christ Jesus for the sake of the Gentiles.
• Paul explains how he is the least of all the saints, but a servant of God’s mystery that has now been made known to all mankind.
• Paul then returns to his prayer, praying that his audience understands how much God loves them and everything he has done for them.
• Then in this passage, Paul explains that we need to lead a life worthy of the calling to which they have been called by using the gift that God has given them in Christ through grace so that they may building up the body in love by speaking the truth in love, growing up in every way, and working properly.

All throughout this letter of Paul’s, he has argued that God has been extremely gracious and benevolent towards the audience. Paul also describes how he has sacrificed for his audience. All of this sets the stage for Paul to demand appropriate actions from his audience.

Development of Important Words/Motifs:

Unity. Twelve times in this passage unity is referred to either by directly using the word unity or by referring to a word or phrase that signifies oneness or unity.

Christ. Thirteen times Christ Jesus is referred to either by direct name, pronoun or as God’s son. Christ is the person through who God affects all things.

Gifts. In this passage, unity in Christ is carried out by the church using the gifts given by Christ.

Without reading further, we do know see that Paul is about to go into a very lengthy rhetoric about specific behaviors his audience are to avoid and behaviors they are to embrace.

Context

At the start of the section, Paul “exhorts” (translation Talbert, p. 108) his audience. Talbert states, “The term translated “exhort” (parakalo) was used in antiquity, in the context of the benefactor-benefaction system, to summon, exhort, and encourage those who had received a benefaction (charis) to respond appropriately to the giver of the gift” (p. 108)

This passage appeals to such cultural concerns and distribution of power and patronal ethics in order to achieve its message

• Distribution of Power. This passage appeals to the ancient cultural concern of the distribution of power. In antiquity, philosophers would exhort leaders to live to the highest moral standard possible. This would stand as an example to the civilians of their kingdom to follow in kind. Paul alludes to this in his letter to the Ephesians when he places Christ as the “measure by which spiritual growth is to be reckoned” (Talbert, 2007, p. 115).
• Patronal Ethics. This passage starts by appealing to the cultural concern of the benefactor-benefaction system in antiquity.

Intertext

Sensitivity to OT/LXX/HB Citations and Echoes and Their Significance:

• Psalm 68:18a. “18 You ascended the high mount, leading captives in your train and receiving gifts from people…” Paul refers to this passage from Psalms. He reminds his audience that long before Jesus fulfilled his mission, God had a plan for his people. Paul builds on that truth to motivate the church to persevere and utilize the gifts that God has given them as this passage states.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Acts 21:8. “8 The next day we left and came to Caesarea; and we went into the house of Philip the evangelist…” In this passage from Luke’s book of Acts, Luke qualifies Philip as an evangelist. In this passage, Paul tells his audience in Ephesus that God gave gifts and one of these gifts is the gift of evangelism.
• Romans 12:4-5. “4 For as in one body we have many members, and not all the members have the same function, 5 so we, who are many, are one body in Christ, and individually we are members one of another.” In this passage from his letter to the church in Rome, Paul describes how God created Jesus’ church so that each member is vital and plays an important and unique role. Paul says the same thing in this passage from Ephesians.
• Romans 12:6-8. “6 We have gifts that differ according to the grace given to us: prophecy, in proportion to faith; 7 ministry, in ministering; the teacher, in teaching; 8 the exhorter, in exhortation; the giver, in generosity; the leader, in diligence; the compassionate, in cheerfulness.” In this passage from his letter to the church in Rome, Paul lists a number of gifts that God has given his people so that they can minister to the church. This is very similar to what he says in Ephesians.
• 1 Corinthians 12:12-28. In this passage from his first letter to the church in Corinth, Paul describes how God created Jesus’ church to work. This is the same thing he is saying in his letter to the church in Ephesus.
• Colossians 1:18. “18 He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything.” In this passage from his letter to the church in Colossae, Paul describes how God created Jesus’ church to work. This is the same thing he is saying in his letter to the church in Ephesus.
• 1 Peter 3:19. “19 in which also he went and made a proclamation to the spirits in prison…” In this passage from his first letter, Peter describes how Jesus descended into the underworld to preach to the spirits in prison. This is what some people believe Paul is referring to when he talks of Jesus descending in this passage.

Sensitivity to the Canonical Story: 

This passage is the embodiment of the wider story of God and God’s people. In this passage, Paul begs his audience to live a life worthy of the calling to which they have been called by exercising Christ’s gifts that have been given to them through God’s grace by speaking the truth in love, growing up into Christ, and each part working properly so the church may grow in building itself up in love. This is the embodiment of the wider story of God and God’s people.

Ephesians 4:11-13 (NRSV)

11 The gifts he gave were that some would be apostles, some prophets, some evangelists, some pastors and teachers,12 to equip the saints for the work of ministry, for building up the body of Christ,13 until all of us come to the unity of the faith and of the knowledge of the Son of God, to maturity, to the measure of the full stature of Christ.

Main Verbs

Gave

Equip

Building

Come

Verb

Gave

• Tense – Past 
• Mood – Indicative
• Voice – Passive

Equip

• Tense – Present 
• Mood – Indicative
• Voice – Passive

Building

• Tense – Present 
• Mood – Indicative
• Voice – Active

Come

• Tense – Future 
• Mood – Indicative
• Voice – Passiv

Genre and Form

Ephesians 4-6. Chapter four of Ephesians introduces a major shift in Paul’s letter. Charles H. Talbert, in his paidea Commentaries on the New Testament volume entitled Ephesians and Colossians, states, “The focus of the second major segment of the letter, 4:1-6:20, is paraenetic; that is, it it consists of advice and exhortation” (p. 107). Fowl agrees when he states, “It is quite common to treat chapters 1-3 as doctrinal and chapters 4—6 as moral instruction (paraenesis)” (p. 125). Talbert continues by stating, “It is unproblematic to assume that having identified an object as a watch, one naturally expects that watch to perform certain tasks (such as keeping time); likewise, it is equally unproblematic to assume that having identified the Ephesians as the saints and faithful ones in Christ Jesus (1:1), Paul goes on to explicate the actions appropriate to that identity” (p. 105).

Ephesians 4:17-5:21. Talbert states that Ephesians 4:17-5:21, “belongs to the Two Ways form of instruction, a common form among ancient Mediterranean Peoples. It consisted of three requisite components: (1) a sharply dualistic introduction; (2) lists of virtues and vices; and (3) a warning phrased in eschatological or cosmic terms” (p. 120). 

Demarcation

I agree with the demarcation of the NIV. I have this passage as two paragraphs within a large section that begins in 4:17 and completes with 5:20. While I understand breaking this section into smaller passages, the larger section is coherent and builds on its entirety. 

The NRSV, NABRE, and the CEV include this passage as one coherent section.

The ESV, NASB, NET, and the MSG include this passage with verses 25-32. Both translations separate this passage from 25-32 as a separate paragraph.

The NIV includes this passage with a much larger section starting with this passage and continuing on through 5:20.

Charles H. Talbert states, “Ephesians 4:17-5:21 is a large though unit of composite nature” (p. 120). He goes on to divide this composite unit into four segments, the first of which is 4:17-32. Talbert states, “Verses 17-24 speak in general terms; verses 25-32 supply the specifics” (p. 122). Talbert states, “The consistent adherence to the Two Ways genre, whatever the source of the material, argues for the unity of the total section, 4:17-5:21” (p. 121-122).

Stephen E. Fowl includes this passage as a coherent section, titling it Breaking Free from a Pagan Past.

F. F. Bruce, in his The Epistles to the Colossians, to Philemon, and to the Ephesians, includes this passage as a coherent section, titling it The Old Man and the New.

This passage begins with Paul moving from how Christ followers must focus on becoming unified as one body in Christ through the gifts that Christ has given to each to more specific ways Christ followers must put behind their old habits of living and put on new habits of living in Christ. The textual marker that assists in this analysis is, “Now this I affirm and insist on in the Lord…” Paul is transitioning into a new thought that builds upon his previous thought. There is a similar textual marker at the end of this passage. Paul begins the next section by stating, “So then…” Again, Paul is transitioning from his though in our passage into a new thought in the next passage.

As discussed above, there is a wide range of division of this passage across differing lines of thought. Regardless, there is agreement that Ephesians 4:17-24 is either its own section or a subsection within a larger section.

The Argument of the Text

As discussed regarding genre, Paul utilizes the Two Ways genre to present his argument. Paul’s audience would have been familiar with other Two Ways moral structures and would have taken notice. Paul’s audience would have been forced to make a choice between the differing Two Ways lists.

The issue that Paul addresses in this passage is that Christ followers must not live as they once lived giving in to their Godless minds and heart and living in a way that leads to every kind of impurity. Paul insists that his audience put off the old self which is corrupted, but they must put on the new self which is in the likeness of God. 

Paul is addressing Christ followers in Asia minors. This letter was meant to be passed around from church to church. These were churches that the Paul had not met, but only heard of (see 1:15).

Paul is asking his audience to get rid of their evil way of living and to live as a new person in the image of how God created them to be like himself.

The churches that Paul is writing to “are saints who are faithful in Christ Jesus” (v. 1). The audience is apparently made up entirely of Gentiles. Paul wants his audience to understand everything that God has done for them and what he is still doing within them and through them.

This passage gets its message across by describing the impure way of life that they must leave behind and insisting that the audience lives in a new way, in the image of God, as he has created them.

This passage is about not living from a Godless mind and heart that leads to every kind of impurity, but instead to put on the new self which is created in the likeness of God to act like God.

The Co-text

Prior to this passage, Paul informs his Gentile that they have been given the tremendous gift of being included in God’s family. This gift is given by God’s grace through the blood of his Son, Jesus Christ. Paul explains that God has called him to make that known to them. Paul goes on to describe how God is working through all to build up his body, the Church, in unity. In this passage, Paul describes how each of us need to change our way of living.

In Ephesians chapter three, Paul describes his life in Christ. He shares how God has blessed him, even though he was the least of all, to be the ambassador to the Gentiles. Paul speaks of the life change he has experiences as he has grown up in Christ. Paul adds that each of us have been gifted so that the whole Church can grow in building itself up in love.

Development of Important Words/Motifs:

Put away / clothed. Paul uses the motif of putting away and being clothed with behavior. Paul directs his audience to “put away”, as if it were clothing, impure behavior. Paul tells his audience to be clothed with the behavior that God created them with, behavior like Gods. Talbert states, “The image is that of changing garments – taking off an old, dirty one and putting on a new, clean one” (p. 124). Fowl states similarly, “These verses rely on the image of putting off and putting on clothing to speak about the transformation that occurs when on enters the body of Christ” (p. 151-152).

Without reading further, we do not see that Paul continues to give specific instructions as to various behaviors to put away and contrary behaviors to be clothed with. Looking even further, Paul delivers his household code. 

Context

The Two Ways genre would have been identifiable to the audience at the time of the writing of Ephesians. Hesiod, Plato, and Xenophon are examples of the Two Ways genre. Virtues and vices would have been understood by the audience.

Paul utilizes a well-known cultural topic of discussion such as honor and shame when he presents the Two Ways formula to his audience. Paul’s audience would have been familiar with this type of writing and would have taken notice of the behaviors that were to be “taken off” and the behaviors that were to be “put on”.

Paul was asking his audience to live in such a way that would as Fowl puts it, “stand as a stark contrast to those of their Gentile neighbors” (p. 149).

Similar to Paul’s audience, this passage stands in tension with the current culture today. In today’s current pluralistic culture, society encourages individuals to live in accordance with what feels good and right at the time and to make no excuses for questionable behavior.

Intertext

Sensitivity to OT/LXX/HB Citations and Echoes and Their Significance:

• Deuteronomy 20:15-20. “so that they may not teach you to do all the abhorrent things that they do for their gods, and you thus sin against the Lord your God.” Godless people, as Deuteronomy states and our passage states, do not live their lives in such a way as to reflect the image of the one true God. Paul is calling his audience to live life in such a way as to reflect the image of the one who created them and in the image that he created them, like himself.
• Job 29:14. “14 I put on righteousness, and it clothed me; my justice was like a robe and a turban.” In this passage from the ancient book of Job, Job defends himself against the accusations of his friends stating that he has put on righteousness just as one puts on clothing. This is what Paul states in this passage in Ephesians.
• Isaiah 59:17. “17 He put on righteousness like a breastplate, and a helmet of salvation on his head; he put on garments of vengeance for clothing, and wrapped himself in fury as in a mantle.” In this passage from Isaiah, Isaiah describes how the Lord put on righteousness, etc., as one would dress themselves with the armaments of war. This is what Paul states in Ephesians.

Sensitivity to Other Inter-Canonical Echoes:

• Romans 13:14. “14 Instead, put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.” In this passage from his letter to the church in Rome, Paul describes that God’s people need to “put on” the Lord Jesus Christ. This is similar to what he says in his letter to the Ephesians.
• Galatians 3:27. “27 As many of you as were baptized into Christ have clothed yourselves with Christ.” In this passage from his letter to the church in Galatia, Paul describes that those who have been baptized in Christ have clothed themselves with Christ. This is what Paul is alluding to in Ephesians when he uses the term “put on” as in putting on clothing.
• Galatians 5:16-25. Galatians 5:16-25 is similar to this passage. The author uses a list of vices along with the idea that worldly behavior is in opposition with Godly behavior.
• Colossians 3:5-10. Colossians 3:5-10 is very similar to this passage. The author uses a list of vices along with the motifs of “get rid of”, “stripped off”, “clothed”, and “image of the Creator”.

This passage fits into the wider story of God and God’s people. This passage finishes by stating that God’s people are to act like God since they have been created by God to immolate his image. As Talbert states, “Ephesians 4:17-5:21 becomes one more plank in the letter’s aim to describe and draw its audience into participation in the divine plan of the reunification of the cosmos” (p. 135). Fowl concurs when he states, “it seems that participation in the life of God is that very thing for which God made us” (p. 148). This is the story of God and God’s people.

Ephesians 4:22-24 (NRSV)

22 You were taught to put away your former way of life, your old self, corrupt and deluded by its lusts, 23 and to be renewed in the spirit of your minds, 24 and to clothe yourselves with the new self, created according to the likeness of God in true righteousness and holiness.

Main Verbs

Taught

Put away

Be renewed

Clothe

Created

Verbs

Taught

• Tense – Past 
• Mood – Indicative
• Voice – Passive

Put away

• Tense – Present 
• Mood – Imperative
• Voice – Active

Be renewed

• Tense – Present 
• Mood – Imperative
• Voice – Passive

Clothe

• Tense – Present 
• Mood – Imperative
• Voice – Active

Created

• Tense – Past 
• Mood – Indicative
• Voice – Passive

Genre  

Ephesians 4-6. Chapter four of Ephesians introduces a major shift in Paul’s letter. Charles H. Talbert, in his paidea Commentaries on the New Testament volume entitled Ephesians and Colossians, states, “The focus of the second major segment of the letter, 4:1-6:20, is paraenetic; that is, it it consists of advice and exhortation” (p. 107). Stephen E. Fowl, in his The New Testament Library volume entitled Ephesians, agrees when he states, “It is quite common to treat chapters 1-3 as doctrinal and chapters 4—6 as moral instruction (paraenesis)” (p. 125). Talbert continues by stating, “It is unproblematic to assume that having identified an object as a watch, one naturally expects that watch to perform certain tasks (such as keeping time); likewise, it is equally unproblematic to assume that having identified the Ephesians as the saints and faithful ones in Christ Jesus (1:1), Paul goes on to explicate the actions appropriate to that identity” (p. 105).

Ephesians 4:17-5:21. Talbert states that Ephesians 4:17-5:21, “belongs to the Two Ways for of instruction, a common form among ancient Mediterranean Peoples. It consisted of three requisite components: (1) a sharply dualistic introduction; (2) lists of virtues and vices; and (3) a warning phrased in eschatological or cosmic terms” (p. 120).

Demarcation

I agree with the demarcation of the NIV. I have this passage as two paragraphs within a large section that begins in 4:17 and completes with 5:20. While I understand breaking this section into smaller passages, the larger section is coherent and builds on its entirety. 

The NRSV, NABRE, and the CEV include this passage as one coherent section from 4:25 through 5:2 (MSG through 5:5).

The ESV, NASB, NET, and the MSG include this passage with verses 25-32. Both translations separate this passage from 25-32 as a separate paragraph.

The NIV includes this passage with a much larger section starting with this passage and continuing on through 5:20. The NIV separates this passage as its own paragraph.

Charles H. Talbert states, “Ephesians 4:17-5:21 is a large thought unit of composite nature” (p. 120). He goes on to divide this composite unit into four segments, the first of which is 4:17-32. Talbert states, “Verses 17-24 speak in general terms; verses 25-32 supply the specifics” (p. 122). Talbert states, “The consistent adherence to the Two Ways genre, whatever the source of the material, argues for the unity of the total section, 4:17-5:21” (p. 121-122). Talbert adds, “(4:25-32) provides some specifics related to the lifestyle of the new person in a series of five exhortations, each spelling out what to do or not to do followed by the reason for the specified behavior” (p. 124).

Stephen E. Fowl includes this passage (through 5:2) as a coherent section, titling it A Common Life Worthy of the Gospel.

F. F. Bruce, in his The Epistles to the Colossians, to Philemon, and to the Ephesians, includes this passage as a coherent section, titling it Negative and Positive Precepts.

This passage begins with the textual marker, “So then”. The beginning of the next passage begins with the textual marker, “Be imitators of God, therefore…”

There is a wide range of division of this passage across differing lines of thought. Regardless, there is agreement that Ephesians 4:25-32 is either its own section or a subsection within a larger section.

The Argument of the Text

As discussed regarding genre, Paul utilizes the Two Ways genre to present his argument. Paul’s audience would have been familiar with other Two Ways moral structures and would have taken notice. Paul’s audience would have been forced to make a choice between the differing Two Ways lists. This passage fluctuates between virtues and vices. Paul not only gives direction on how not to live, but he also gives direction how we are to live. F. F. Bruce states, “Instead of a list of vices to be discarded and another list of virtues to be cultivated, this paragraph counterbalances each vice that is mentioned with a virtue…” (p. 360).

The issue that Paul addresses in this passage is an expansion of what Paul addressed in the previous passage; that Christ followers must not live as they once lived giving in to their Godless minds and heart and living in a way that leads to every kind of impurity. In this passage, Paul gives a list of virtues and vices that he calls his audience to live by. 

Paul is addressing Christ followers in Asia minors. This letter was meant to be passed around from church to church. These were churches that the Paul had not met, but only heard of (see 1:15).

Paul is asking his audience to get rid of their evil way of living and to live as a new person in the image of how God created them to be like himself.

The churches that Paul is writing to “are saints who are faithful in Christ Jesus” (v. 1). The audience is apparently made up entirely of Gentiles. Paul wants his audience to understand everything that God has done for them and what he is still doing within them and through them.

This passage gets its message across by presenting a list of vices that we need to get rid of and a list of virtues that we need to live by.

This passage is about vices that we need to get rid of and a list of virtues that we need to live by.

The Co-text

Prior to this passage, Paul informs his Gentile that they have been given the tremendous gift of being included in God’s family. This gift is given by God’s grace through the blood of his Son, Jesus Christ. Paul explains that God has called him to make that known to them. Paul goes on to describe how God is working through all to build up his body, the Church, in unity. Paul also describes how each of us need to change our way of living. From this, Paul, in this passage, delivers a list of vices we need get rid of and a list of virtues we need to live by.

In Ephesians chapter three, Paul describes his life in Christ. He shares how God has blessed him, even though he was the least of all, to be the ambassador to the Gentiles. Paul speaks of the life change he has experiences as he has grown up in Christ. Paul adds that each of us have been gifted so that the whole Church can grow in building itself up in love. Starting in Chapter four, Paul moves to giving specific directions on how we are to live to become like our creator who created us in his image.

Without reading further, we do not see that Paul continues to give specific instructions as he delivers his household code. 

Context

The Two Ways genre would have been identifiable to the audience at the time of the writing of Ephesians. Hesiod, Plato, and Xenophon are examples of the Two Ways genre. Virtues and vices would have been understood by the audience. Fowl states, “Both Jewish and Greco-Roman materials employ similar brief moral admonitions, using similar vocabulary” (p. 154).

Paul utilizes a well-known cultural topic of discussion such as honor and shame when he presents the Two Ways formula to his audience. Paul’s audience would have been familiar with this type of writing and would have taken notice of the behaviors that were to be “taken off” and the behaviors that were to be “put on”.

Paul was asking his audience to live in such a way that would as Fowl puts it, “stand as a stark contrast to those of their Gentile neighbors” (p. 149).

Similar to Paul’s audience, this passage stands in tension with the current culture today. In today’s current pluralistic culture, society encourages individuals to live in accordance with what feels good and right at the time and to make no excuses for questionable behavior.

Intertext

OT passages alluded to and their significance in this new context:

• Psalms 4:4. “4 When you are disturbed, do not sin; ponder it on your beds, and be silent.” In this passage from the Psalms, the author exhorts his audience to stop and consider so that they do not sin in their disturbance. This is what Paul says in this passage regarding not letting the sun go down on one’s anger.
• Proverbs 30:33. “33 For as pressing milk produces curds, and pressing the nose produces blood, so pressing anger produces strife.” In this passage from the Proverbs, the author warns his audience to not press anger because doing so produces strife. This is what Paul says in this passage regarding not letting the sun go down on one’s anger.
• Isaiah 63:10. “10 But they rebelled and grieved his holy spirit; therefore he became their enemy; he himself fought against them.” In this passage, Isaiah describes how God’s people grieved the Holy Spirit. Paul warns against grieving the Holy Spirit in his letter to the Ephesians.

Other Ancient Texts (Greco-Roman or Jewish) alluded to and their significance in the context of this text:

• Wisdom 13:1. “For all people who were ignorant of God were foolish by nature…” In this passage from ancient Jewish apocrypha, the author states that people are ignorant and foolish by nature. This is what Paul states in his letter to the Ephesians.
• Testimony of Dan 5:2. “2 Speak truth each one with his neighbour, So shall ye not fall into wrath and confusion; But ye shall be in peace, having the God of peace, So shall no war prevail over you.” In this passage from ancient Jewish pseudepigrapha, the author describes the benefit of God’s people being truthful. This is what Paul states in his letter to the Ephesians.
• Testimony of Simeon 4b. “Take heed, therefore, my children, of all jealousy and envy, and walk in singleness of soul and with good heart, keeping in mind the brother of your father, that God may give to you also grace and glory, and blessing upon your heads, even as ye saw in him. All his days he reproached us not concerning this thing, but loved us as his own soul, and beyond his own sons; and he glorified us, and gave riches, and cattle, and fruits freely to us all. Do ye then also, my beloved children, love each one his brother with a good heart, and remove from you the spirit of envy, for this maketh savage the soul and destroyeth the body; it turneth his purposes into anger and war, and stirreth up unto blood, and leadeth the mind into frenzy, and suffereth not prudence to act in men: moreover, it taketh away sleep, and causeth tumult to the soul and trembling to the body. For even in sleep some malicious jealousy, deluding him, gnaweth at his soul, and with wicked spirits disturbeth it, and causeth the body to be troubled, and the mind to awake from sleep in confusion; and as though having a wicked and poisonous spirit, so appeareth it to men.” In this passage from ancient Jewish apocrypha, the author warns his audience concerning envy. This is what Paul states in his letter to the Ephesians.
• Testimony of Zebulun 5:1. “5 Observe, therefore, my children, the commandments of the Lord, and keep His law; and depart from wrath, and hate lying, that the Lord may dwell among you, and Beliar may flee from you. Speak truth each one with his neighbour, so shall ye not fall into lust and confusion; but ye shall be in peace, having the God of peace, so shall no war prevail over you.” In this passage from ancient Jewish apocrypha, the author exhorts his audience to observe the commandments of the Lord. This is what Paul states in his letter to the Ephesians.

Other  passages are brought to mind by a reading of this one, and how might this inform a canonical reading of this text:

• Matthew 5:22. “22 But I say to you that if you are angry with a brother or sister, you will be liable to judgment; and if you insult a brother or sister, you will be liable to the council; and if you say, ‘You fool,’ you will be liable to the hell of fire.” In this passage from his gospel, Matthew records Jesus’ sermon on the mount where Jesus warns against allowing anger to determine behavior. This is exactly what Paul warns against in his passage from Ephesians.
• Acts 7:51. “51 “You stiff-necked people, uncircumcised in heart and ears, you are forever opposing the Holy Spirit, just as your ancestors used to do.” In this passage from his history of the early church, Luke records Stephen’s response to the Jewish crowd criticizing them for opposing the Holy Spirit. In his passage from Ephesians, Paul warns against the same thing.
• Romans 12:1-2. “1 I appeal to you therefore, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. 2 Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God—what is good and acceptable and perfect.” In this passage from his letter to the church in Rome, Paul exhorts his audience to focus their lives on the truth of God and not the way of the world. This is the same thing he is exhorting his audience to do in his letter to the Ephesians.
• Romans 12:19. “19 Beloved, never avenge yourselves, but leave room for the wrath of God; for it is written, “Vengeance is mine, I will repay, says the Lord.” In this passage from his letter to the church in Rome, Paul warns his audience against allowing their anger to lead them to taking matters into their own hands to bring justice. This is the same thing he is exhorting his audience to do in his letter to the Ephesians.
• 2 Corinthians 1:22. “22 by putting his seal on us and giving us his Spirit in our hearts as a first installment.” In this passage from his second letter to the church in Corinth, Paul describes how God has put his seal on us for the day of completion through the Holy Spirit. This is the same thing he is describing to his audience in his letter to the Ephesians.
• f. 2 Corinthians 2:10-11. “10 Anyone whom you forgive, I also forgive. What I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ. 11 And we do this so that we may not be outwitted by Satan; for we are not ignorant of his designs.” In this passage from his second letter to the church in Corinth, Paul warns his audience against allowing their anger to lead them to taking matters into their own hands to bring justice. This is the same thing he is exhorting his audience to do in his letter to the Ephesians.
• Colossians 3:5-14a. “5 Put to death, therefore, whatever in you is earthly: fornication, impurity, passion, evil desire, and greed (which is idolatry). 6 On account of these the wrath of God is coming on those who are disobedient. 7 These are the ways you also once followed, when you were living that life. 8 But now you must get rid of all such things—anger, wrath, malice, slander, and abusive language from your mouth. 9 Do not lie to one another, seeing that you have stripped off the old self with its practices 10 and have clothed yourselves with the new self, which is being renewed in knowledge according to the image of its creator. 11 In that renewal there is no longer Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and free; but Christ is all and in all! 12 As God’s chosen ones, holy and beloved, clothe yourselves with compassion, kindness, humility, meekness, and patience. 13 Bear with one another and, if anyone has a complaint against another, forgive each other; just as the Lord has forgiven you, so you also must forgive. 14 Above all, clothe yourselves with love…” In this passage from his letter to the church in Colossae, Paul exhorts his audience to put on the way of Christ. The letter to the church in Colossae is strikingly similar to the letter to the church in Ephesus.
• 1 Thessalonians 5:19. “19 Do not quench the Spirit.” In this passage from his first letter to the church in Thessalonica, Paul warns his audience against going against the Holy Spirit. This is the same warning he gives to his audience in Ephesus.
• James 1:19-20. “19 You must understand this, my beloved: let everyone be quick to listen, slow to speak, slow to anger; 20 for your anger does not produce God’s righteousness.” In this writing, often seen as the Proverbs of the New Testament, James admonishes his audience to be slow to become angry and to not allow anger to determine behavior. This is the same thing Paul warns against in his letter to the Ephesians.
• 1 Peter 5:8. “8 Discipline yourselves, keep alert. Like a roaring lion your adversary the devil prowls around, looking for someone to devour.” In this writing from Peter, he exhorts his audience to be disciplined by not allowing their actions to be controlled by the devil. This is what Paul warns the Ephesians against in his letter to them.

This passage fits into the wider story of God and God’s people. This passage gives God’s children specific examples of how we are not to live and how we are to live as we become imitators of him. As Talbert states, “Ephesians 4:17-5:21 becomes one more plank in the letter’s aim to describe and draw its audience into participation in the divine plan of the reunification of the cosmos” (p. 135). Fowl concurs when he states, “it seems that participation in the life of God is that very thing for which God made us” (p. 148). This is the story of God and God’s people.

Ephesians 4:30 (NRSV)

30 And do not grieve the Holy Spirit of God, with which you were marked with a seal for the day of redemption.

Main Verbs

Grieve

Marked

Verbs

Grieve

• Tense – Present 
• Mood – Imperative
• Voice – Active

Marked

• Tense – Past 
• Mood – Indicative
• Voice – Passive

Genre

Ephesians 4-6. Chapter four of Ephesians introduces a major shift in Paul’s letter. Charles H. Talbert, in his paidea Commentaries on the New Testament volume entitled Ephesians and Colossians, states, “The focus of the second major segment of the letter, 4:1-6:20, is paraenetic; that is, it it consists of advice and exhortation” (p. 107). Stephen E. Fowl, in his The New Testament Library volume entitled Ephesians, agrees when he states, “It is quite common to treat chapters 1-3 as doctrinal and chapters 4—6 as moral instruction (paraenesis)” (p. 125). Talbert continues by stating, “It is unproblematic to assume that having identified an object as a watch, one naturally expects that watch to perform certain tasks (such as keeping time); likewise, it is equally unproblematic to assume that having identified the Ephesians as the saints and faithful ones in Christ Jesus (1:1), Paul goes on to explicate the actions appropriate to that identity” (p. 105).

Ephesians 4:17-5:21. Talbert states that Ephesians 4:17-5:21, “belongs to the Two Ways for of instruction, a common form among ancient Mediterranean Peoples. It consisted of three requisite components: (1) a sharply dualistic introduction; (2) lists of virtues and vices; and (3) a warning phrased in eschatological or cosmic terms” (p. 120). 

Demarcation

This passage is difficult to demarcate as indicated by the many choices below. Ephesians 4:17 through 5:20, without doubt, is paraenetic. It appears that this paraenetic section of Paul’s letter is broken up by a parenthetic comment at 5:1 through 5:3 that summarizes the entire section. After 5:3, Paul returns to his list of virtues and vices. Once this is resolved, discussion must turn to 5:21.

The NRSV include this passage as one coherent section from 5:3 through 5:20. These interpretations include 5:1-2 with the section starting in 4:25. (MSG through 5:5).

The ESV and the NASB include this passage as one coherent section which includes verse twenty-one. Verse twenty-one in the ESV, NASB, NET is a subordinate clause, while in the NRSV, NIV, NABRE, CEV, and MSG, verse twenty-one is a separate sentence.

The NIV includes this passage with a much larger section starting with 4:17 and continuing on through 5:20.

The NET separates this passage this passage into three individual sections, 5:1-5:5, 5:6-14, and 5:15-20.

The NABRE and the CEV separate this passage into tow individual sections, 4:17-5:5 and 5:6-20.

The MSG includes this passage as one coherent section.

Charles H. Talbert states, “Ephesians 4:17-5:21 is a large thought unit of composite nature” (p. 120). He goes on to divide this composite unit into four segments, the first of which is 4:17-32. Talbert then divides this passage into three smaller sections; 5:1-6, 5:7-14, and 5:15-21. Talbert states, “The consistent adherence to the Two Ways genre, whatever the source of the material, argues for the unity of the total section, 4:17-5:21” (p. 121-122). Talbert makes the case for including verse twenty-one in this section since it the household code that follows does not teach mutual submission as 5:1-20 does.

Stephen E. Fowl separates this passage into two sections; 5:3-14 and 5:15-20.

F. F. Bruce, in his The Epistles to the Colossians, to Philemon, and to the Ephesians, separates this passage into three different but related sections; 5:1-2, 5:3-14, and 5:15-20.

This passage begins in 5:1 with the textual marker, “Therefore”. The beginning of the next passage begins with another possible parenthetical remark in verse twenty-one just before Paul enters into his discussion of the Household Code.

There is a wide range of division of this passage across differing lines of thought.

The Argument of the Text

As discussed regarding genre, Paul utilizes the Two Ways genre to present his argument. Paul’s audience would have been familiar with other Two Ways moral structures and would have taken notice. Paul’s audience would have been forced to make a choice between the differing Two Ways lists. This passage fluctuates between virtues and vices. Paul not only gives direction on how not to live, but he also gives direction how we are to live. F. F. Bruce states, “Instead of a list of vices to be discarded and another list of virtues to be cultivated, this paragraph counterbalances each vice that is mentioned with a virtue…” (p. 360).

The issue that Paul addresses in this passage is an expansion of what Paul addressed in a previous passage; that Christ followers must not live as they once lived giving in to their Godless minds and heart and living in a way that leads to every kind of impurity. Also, 5:1-3 act as an introduction to this passage that we as children need to becoming imitators of our Father, God. In this passage, Paul gives a list of virtues and vices that he calls his audience to live by. 

Paul is addressing Christ followers in Asia minor. This letter was meant to be passed around from church to church. These were churches that the Paul had not met, but only heard of (see 1:15).

Paul is asking his audience to get rid of their evil way of living and to live as a new person in the image of how God created them to be like himself. Fowl states, “Paul wants the Ephesians to make a clear, decisive, and comprehensive break with their pagan past” (p. 165). He goes on to say, “This is a body of Christians whose common life and practice stand as a sharp yet appealing alternative to the surrounding world. Paul has not focused on matters internal to the Ephesian congregation. Rather, he addresses the borders and contrasts between the congregation and the world” (p. 171).

The churches that Paul is writing to “are saints who are faithful in Christ Jesus” (v. 1). The audience is apparently made up entirely of Gentiles. Paul wants his audience to understand everything that God has done for them and what he is still doing within them and through them.

This passage gets its message across by presenting a list of vices that we need to get rid of and a list of virtues that we need to live by.

This passage is about vices that we need to get rid of and a list of virtues that we need to live by.

The Co-text

Prior to this passage, Paul informs his Gentile that they have been given the tremendous gift of being included in God’s family. This gift is given by God’s grace through the blood of his Son, Jesus Christ. Paul explains that God has called him to make that known to them. Paul goes on to describe how God is working through all to build up his body, the Church, in unity. Paul also describes how each of us need to change our way of living. From this, Paul, in this passage, delivers a list of vices we need get rid of and a list of virtues we need to live by.

In Ephesians chapter three, Paul describes his life in Christ. He shares how God has blessed him, even though he was the least of all, to be the ambassador to the Gentiles. Paul speaks of the life change he has experiences as he has grown up in Christ. Paul adds that each of us have been gifted so that the whole Church can grow in building itself up in love. Starting in Chapter four, Paul moves to giving specific directions on how we are to live to become like our creator who created us in his image.

Development of Important Words/Motifs:

Children. Paul reminds his audience of their identity as God’s children. Twice in this passages he refers to his audience as God’s children. Paul states in verse one that we are to be imitators of God as beloved Children. Paul states later in verse eight that we are to live as children of light.

Without reading further, we do not see that Paul continues to give specific instructions as he delivers his household code. 

Context

The Two Ways genre would have been identifiable to the audience at the time of the writing of Ephesians. Hesiod, Plato, and Xenophon are examples of the Two Ways genre. Virtues and vices would have been understood by the audience. Fowl states, “Both Jewish and Greco-Roman materials employ similar brief moral admonitions, using similar vocabulary” (p. 154).

Paul utilizes a well-known cultural topic of discussion such as honor and shame when he presents the Two Ways formula to his audience. Paul’s audience would have been familiar with this type of writing and would have taken notice of the behaviors that were to be “taken off” and the behaviors that were to be “put on”.

Paul was asking his audience to live in such a way that would as Fowl puts it, “stand as a stark contrast to those of their Gentile neighbors” (p. 149).

Similar to Paul’s audience, this passage stands in tension with the current culture today. In today’s current pluralistic culture, society encourages individuals to live in accordance with what feels good and right at the time and to make no excuses for questionable behavior.

Intertext

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Matthew 18:15-20. “15 “If another member of the church sins against you, go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one. 16 But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses. 17 If the member refuses to listen to them, tell it to the church; and if the offender refuses to listen even to the church, let such a one be to you as a Gentile and a tax collector. 18 Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. 19 Again, truly I tell you, if two of you agree on earth about anything you ask, it will be done for you by my Father in heaven. 20 For where two or three are gathered in my name, I am there among them.”” In this passage from his gospels, Matthew records Jesus’ description for approaching a Christ follower who has sinned. This is what Paul is alluding to in his letter to the Ephesians.
• John 3:20-21. “20 For all who do evil hate the light and do not come to the light, so that their deeds may not be exposed. 21 But those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God.”” In this passage from his gospel, John records Jesus as describing how the unrighteous hate the light because it exposes their evil deeds, but the righteous do not hate the light because they do not have any behavior to be ashamed of. This is what Paul is alluding to in his letter to the Ephesians.
• Acts 19:18. “18 Also many of those who became believers confessed and disclosed their practices.” In this passage from his history of the first century church, Luke records the new believers in Sceva as exposing all of their unrighteousness. Having trust in Jesus’ faithfulness to redeem them of their sins, these new believers had no shame in their past. This is what Paul is alluding to in his letter to the Ephesians.
• Acts 26:17-18. “17 I will rescue you from your people and from the Gentiles—to whom I am sending you 18 to open their eyes so that they may turn from darkness to light and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.’” In this passage from his history of the first century church, Luke records Paul giving the testimony of his conversion before King Agrippa. In this passage, Paul records what Jesus says to him. Jesus describes to Paul that he is being sent to open the eyes of the Gentiles and shedding light upon the truth. This is what Paul is alluding to in his letter to the Ephesians. 
• Romans 1:18-32. In this passage from his letter to the church in Rome, Paul describes how the wrath of God is being revealed upon the unrighteous because of their evil deeds. Paul explains that no one has an excuse because everyone knows of God. This is what Paul is alluding to in his letter to the Ephesians.
• Romans 6:1-11. In this passage from his letter to the church in Rome, Paul describes how as Christ followers we have crucified our fleshly nature along with Jesus. Because we have been united with him in his death, we will be united with him in his resurrection. Therefore, we must not sin any longer. This is what Paul is describing in his letter to the Ephesians.
• Romans 6:21. “21 So what advantage did you then get from the things of which you now are ashamed? The end of those things is death.” In this passage from his letter to the church in Rome, Paul describes how unrighteous behavior will result in death. This is what Paul is describing in his letter to the Ephesians.
• Romans 12:2. “2 Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God—what is good and acceptable and perfect.” In this passage from his letter to the church in Rome, Paul exhorts his audience to become transformed as children of God. This is what Paul is describing in his letter to the Ephesians.
• I Corinthians 6:9-11. “9 Do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived! Fornicators, idolaters, adulterers, male prostitutes, sodomites, 10 thieves, the greedy, drunkards, revilers, robbers—none of these will inherit the kingdom of God. 11 And this is what some of you used to be. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.” In this passage from what is known as his first letter to the church in Corinth, Paul explains to his audience what will become of the unrighteous. This is what Paul is describing in his letter to the Ephesians.
• I Corinthians 11:1. “1 Be imitators of me, as I am of Christ.” In this passage from what is known as his first letter to the church in Corinth, Paul exhorts his audience to become imitators of Jesus. This is what Paul is describing in his letter to the Ephesians.
• II Corinthians 3:18. “18 And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit.” In this passage from what is known as his second letter to the church in Corinth, Paul explains to his audience that as followers of Jesus they are becoming like Jesus. This is what Paul is describing in his letter to the Ephesians.
• Galatians 2:19-20. “19 For through the law I died to the law, so that I might live to God. I have been crucified with Christ; 20 and it is no longer I who live, but it is Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.” In this passage from his letter to the church in Galatia, Paul explains to his audience that he has died with Christ so that it is Christ who lives in him. This is what Paul is alluding in his letter to the Ephesians.
• Galatians 5:16-26. In this passage from his letter to the church in Galatia, Paul describes in detail what it looks like to live according to the flesh and compares that with what it looks like to live according to the Holy Spirit. This is what Paul is alluding in his letter to the Ephesians.
• Colossians 3:5-6. “5 Put to death, therefore, whatever in you is earthly: fornication, impurity, passion, evil desire, and greed (which is idolatry). 6 On account of these the wrath of God is coming on those who are disobedient.” In this passage from his letter to the church in Colossae, Paul exhorts his audience to put to death their evil desires so they will not experience the wrath of God. This is what Paul is describing in his letter to the Ephesians.
• I Thessalonians 1:6. “6 And you became imitators of us and of the Lord, for in spite of persecution you received the word with joy inspired by the Holy Spirit…” In this passage from his first letter to the church in Thessalonica, Paul commends his audience for becoming imitators of Jesus. This is what Paul has in mind for his Ephesian audience.
• I Thessalonians 5:4-5. “4 But you, beloved, are not in darkness, for that day to surprise you like a thief; 5 for you are all children of light and children of the day; we are not of the night or of darkness.” In this passage from his first letter to the church in Thessalonica, Paul commends his audience for becoming children of light. This is what Paul has in mind for his Ephesian audience.

This passage fits into the wider story of God and God’s people. This passage gives God’s children specific examples of how we are not to live and how we are to live as we become imitators of him. As Talbert states, “Ephesians 4:17-5:21 becomes one more plank in the letter’s aim to describe and draw its audience into participation in the divine plan of the reunification of the cosmos” (p. 135). Fowl concurs when he states, “it seems that participation in the life of God is that very thing for which God made us” (p. 148). This is the story of God and God’s people.

Ephesians 5:1-2 (NRSV)

1 Therefore be imitators of God, as beloved children, 2 and live in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.

Main Verbs

Be

Live

Loved

Gave

Verbs  

Be

• Tense – Present
• Mood – Imperative
• Voice – Active

Live

• Tense – Present
• Mood – Imperative
• Voice – Active

Loved

• Tense – Past
• Mood – Indicative
• Voice – Active

Gave

• Tense – Past
• Mood – Indicative
• Voice – Active

Genre

Ephesians 4-6. Chapter four of Ephesians introduces a major shift in Paul’s letter. Charles H. Talbert, in his paidea Commentaries on the New Testament volume entitled Ephesians and Colossians, states, “The focus of the second major segment of the letter, 4:1-6:20, is paraenetic; that is, it it consists of advice and exhortation” (p. 107). Stephen E. Fowl, in his The New Testament Library volume entitled Ephesians, agrees when he states, “It is quite common to treat chapters 1-3 as doctrinal and chapters 4—6 as moral instruction (paraenesis)” (p. 125). Talbert continues by stating, “It is unproblematic to assume that having identified an object as a watch, one naturally expects that watch to perform certain tasks (such as keeping time); likewise, it is equally unproblematic to assume that having identified the Ephesians as the saints and faithful ones in Christ Jesus (1:1), Paul goes on to explicate the actions appropriate to that identity” (p. 105).

Ephesians 5:22-6:9. Talbert states, “Ephesians 5:22-6:9 is a large thought unit known as the “household code” (Haustafel)” (p. 136).

Demarcation

As indicated below, there is a wide range of demarcations. I have demarcated this passage as one large section describing the relationship with in the nuclear home, often described as the Household Code in ancient literature. I further notice this section made up of smaller subsections focusing on: Wives and Husbands, Children and Fathers, and Slaves and Masters.

The NRSV, ESV, NABRE and the CEV demarcate this passage into three separate sections. The various versions entitled these sections similar to the NRSV; The Christian Household (5:21-33), Children and Parents (6:1-4), and Slaves and Masters (6:5-9).

The NASB demarcates this passage into two separate sections entitled; Marriage Like Christ and the Church (5:21-33), and Family Relationships (6:1-9).

The NIV, NET and the MSG include this passage as one coherent section.

Charles H. Talbert states, “Ephesians 5:22-6:9 is a large thought unit known as the “household code” (Haustafel)” (p. 136).

Stephen E. Fowl includes this passage in cohesive section entitled Walking Worthily in Households.

F. F. Bruce, in his The Epistles to the Colossians, to Philemon, and to the Ephesians, includes this passage in one cohesive section entitled Be Subject.

This passages content is a well-known topic of discussion in ancient culture known as the Household Code.

There may be an advantage to dividing this long passage into separate sections as indicated by the NRSV et. al. However, each subsection must be observed within the larger genre of the Household Code.

The Argument of the Text

Paul utilizes the familiar Household Code in ancient culture to move from the list of virtues and vices of the previous section of his letter to describe how Christ followers should behave in relationship to the other members of the household. 

The issue that Paul addresses in this passage is how the different member of the household; wife, husband, children, parents, slave, and master, should relate to each other.

Paul is addressing Christ followers in Asia minor. This letter was meant to be passed around from church to church. These were churches that the Paul had not met, but only heard of (see 1:15).

Paul is asking his audience to get rid of their evil way of living and to live as a new person in the image of how God created them to be like himself. Fowl states, “Paul wants the Ephesians to make a clear, decisive, and comprehensive break with their pagan past” (p. 165). He goes on to say, “This is a body of Christians whose common life and practice stand as a sharp yet appealing alternative to the surrounding world. Paul has not focused on matters internal to the Ephesian congregation. Rather, he addresses the borders and contrasts between the congregation and the world” (p. 171).

The churches that Paul is writing to “are saints who are faithful in Christ Jesus” (v. 1). The audience is apparently made up entirely of Gentiles. Paul wants his audience to understand everything that God has done for them and what he is still doing within them and through them.

This passage gets its message across by presenting directives as to how members of the household should relate to each other using the format of the Household Code familiar in ancient culture.

This passage is about how the different member of the household; wife, husband, children, parents, slave, and master, should relate to each other.

The Co-text

Prior to this passage, Paul informs his Gentile that they have been given the tremendous gift of being included in God’s family. This gift is given by God’s grace through the blood of his Son, Jesus Christ. Paul explains that God has called him to make that known to them. Paul goes on to describe how God is working through all to build up his body, the Church, in unity. Paul also describes how each of us need to change our way of living. Paul then delivers a list of vices we need get rid of and a list of virtues we need to live by. From this, Paul, in this passage, delivers a Household Code that addresses each member of the household as to how they are to relate to one another.

In Ephesians chapter three, Paul describes his life in Christ. He shares how God has blessed him, even though he was the least of all, to be the ambassador to the Gentiles. Paul speaks of the life change he has experiences as he has grown up in Christ. Paul adds that each of us have been gifted so that the whole Church can grow in building itself up in love. Starting in Chapter four, Paul moves to giving specific directions on how we are to live to become like our creator who created us in his image.

This text could be and has been interpreted to propagate masculine authority in the Church. If we do not read further, we do not see the proper context of the type of husband that wives are to be subject to. Fowl states, “On the one hand, we can hardly imagine a better model for husbands and wives. On the other hand, this notion of the church’s submission to Christ would set a model for all believers, not simply husband and wives” (p. 188). Fowl’s argument is based on 5:21, which states, “Submit to one another out of reverence for Christ” (p. 182). He states, “it is crucial that readers interpret 5:21 as pointing both backward and forward…That is, believer’s obedience to Christ will lead them to submit to one another” (p. 186-7). Bruce, referring to 5:21, states, “Christians should not be self-assertive, each insisting on getting his or her own way” (p. 382).

Without reading further, we do not see that Paul directs Christ followers to put on the armor of God to aid them in their daily walk to adhere to virtues and codes so they can live as children of Light. 

Context

The Household Code was a very common topic of discussion in the ancient world. Various philosophers spent much effort directing rulers to set the example of how to live so that their subject would follow. Various philosophers would have had different views on how the members of the household should relate to each other. Paul’s particular code would have been a stark contrast to the expected codes of the culture. According to Talbert, non-Christian sources tended to address the dominate member of the group instructing him on how his subordinates are to relate to him in the relationship. In many writings, the subordinate members are not even addressed. Talbert concludes, “All six groups within the three pairs are addressed directly, treating all the categories with dignity” (p. 139). This would have made the adherents of Paul’s household code would have helped them to stand out in stark contrast to the surrounding members of their community. The Household Code would have been identifiable to the audience at the time of the writing of Ephesians. Talbert states, “the contents of the household codes in the New Testament were rooted in Mediterranean culture… they probably originated in classical Greek philosophy, which influenced Jews in the Hellenistic world, and the made their way into Christian circles, in part at least via Hellenistic Judaism” (p. 138).

Paul was asking his audience to live in such a way that would as Fowl puts it, “stand as a stark contrast to those of their Gentile neighbors” (p. 149).

Similar to Paul’s audience, this passage stands in tension with the current culture today. In today’s current pluralistic culture, society encourages individuals to live in accordance with what feels good and right at the time and to make no excuses for questionable behavior.

Intertext

Sensitivity to OT/LXX/HB Citations and Echoes and Their Significance:

OT passages explicitly cited in this text and their significance in this new context

• Genesis 2:24. “24 Therefore a man leaves his father and his mother and clings to his wife, and they become one flesh.” Paul quotes this Old Testament passage as he describes the relationship between husband and wife.
• Exodus 20:12. “12 Honor your father and your mother, so that your days may be long in the land that the Lord your God is giving you.” Paul refers to this passage as he reminds his audience that this command provides a promise.
• Deuteronomy 5:16. “16 Honor your father and your mother, as the Lord your God commanded you, so that your days may be long and that it may go well with you in the land that the Lord your God is giving you.” Paul refers to this passage as he reminds his audience that this command provides a promise.

Other Ancient Texts (Greco-Roman or Jewish) alluded to and their significance in the context of this text:

• Xenophon, Economics. In this passage from the ancient Greek philosopher, Xenophon delivers his version of the household code. This is what Paul is describing in his letter to the Ephesians.
• Aristotle, Politics 1.1253b 1-14. In this passage from the ancient Greek philosopher, Aristotle delivers his version of the household code. This is what Paul is describing in his letter to the Ephesians.
• Didache 4:9-11. “9 Thou shalt not withhold thy hand from thy son or from thy daughter, but from their youth thou shalt teach them the fear of God. 10 Thou shalt not command thy bondservant or thine handmaid in thy bitterness who trust in the same God as thyself, lest haply they should cease to fear the God who is over both of you; for He cometh, not to call men with respect of persons, but He cometh to those whom the Spirit hath prepared. 11 But ye, servants, shall be subject unto your masters, as to a type of God, in shame and fear.” In this passage written very early in church history, the author delivers his household code. This is what Paul is describing in his letter to the Ephesians.
• iv. 1 Clement 21:6-9. “Let us reverence the Lord Jesus Christ, whose blood was given for us; let us esteem those who have the rule over us; let us honour the aged91 among us; let us train up the young men in the fear of God; let us direct our wives to that which is good. Let them exhibit the lovely habit of purity [in all their conduct]; let them show forth the sincere disposition of meekness; let them make manifest the command which they have of their tongue, by their manner of speaking; let them display their love, not by preferring one to another, but by showing equal affection to all that piously fear God. Let your children be partakers of true Christian training; let them learn of how great avail humility is with God—how much the spirit of pure affection can prevail with Him—how excellent and great His fear is, and how it saves all those who walk in it with a pure mind. For He is a Searcher of the thoughts and desires [of the heart]: His breath is in us; and when He pleases, He will take it away.” In this passage from his letter to the church in Corinth, the early church father Clement states his list of behaviors a household should adhere to. This is what Paul is describing in his letter to the Ephesians.
• Ignatius to Polycarp 4:1-6:2. In this passage from his letter to the Polycarp, the early church father Ignatius describes his list of behaviors a household should adhere to. This is what Paul is describing in his letter to the Ephesians.
• Talbert states, “A series of manuals on household management are known from the fourth, the third, the second, and the first centuries BC” (p. 138).

Other passages are brought to mind by a reading of this one, and how might this inform a canonical reading of this text.

• Mark 7:10. “10 For Moses said, ‘Honor your father and your mother’”. Jesus quotes the Old Testament himself.
• John 15:3. “3 You have already been cleansed by the word that I have spoken to you.” In this passage, Jesus declares to his disciples that they have been cleaned by his word.
• 1 Corinthians 6:11. “11 And this is what some of you used to be. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.” In this passage, Paul declares to the Corinthians that they have been cleansed in the name of the Lord Jesus Christ.
• 1 Corinthians 7:1-24. Talbert states, “It seems some Christians held to an over realized eschatology, claiming that they had transcended the orders of creation, including such categories as slavery and marriage. The emerging orthodoxy in the Pauline circle used the household codes to combat excesses due to an overemphasis on the equality created by the Spirit” (p. 137).
• 1 Corinthians 9:8-12. In this passage, Paul exhorts his audience that workers are to be compensated justly for their labor.
• 1 Corinthians 11:2-16. Talbert states, “It seems some Christians held to an over realized eschatology, claiming that they had transcended the orders of creation, including such categories as slavery and marriage. The emerging orthodoxy in the Pauline circle used the household codes to combat excesses due to an overemphasis on the equality created by the Spirit” (p. 137).
• Colossians 1:22. “22 he has now reconciled in his fleshly body through death, so as to present you holy and blameless and irreproachable before him…” In this passage, Paul declares to the Colossians that they have been cleansed in the name of the Lord Jesus Christ.
• Colossians 3:18-4:1. This passage is the household code that he delivers to the Colossians.
• Titus 2:9. “9 Tell slaves to be submissive to their masters and to give satisfaction in every respect; they are not to talk back…” In this passage, Paul directs Titus on behavior that is to be passed along to the slaves of his congregation.
• 1 Peter 2:18-3:7. In this passage, Peter provides his audience with a household code.

This passage fits into the wider story of God and God’s people. This passage gives God’s children specific examples of how we are to relate to the people we are closest to, our family. Throughout scripture, God is calling his children back into his family. In this passage, God, through Paul, is describing how his family members are to relate to each other. Talbert states, “If one looks at the household code’s place in the Ephesian letter as a whole, it is clear that it functions as yet another example of the reunification of the cosmos through Christ” (p. 147). Fowl states, “The union between husband and wife into one flesh displays and anticipates the union between Christ and the church” (p. 192). This is the story of God and God’s people.

Ephesians 5:21 (NRSV)

21 Be subject to one another out of reverence for Christ.

Main Verbs

Be Subject

Verbs

Be Subject

• Tense – Present
• Mood – Imperative
• Voice – Active

Genre

Ephesians. This passage is a letter written from an apostle to a church. This letter belongs to the larger genre of epistles. I would agree with Stephen E. Fowl, in his The New Testament Library volume entitled Ephesians, “that Ephesians, like all of Paul’s Letters, [is] an occasional letter” (p. 29). Fowl, also states, “Paul intended this letter to be read widely in the various congregations in and around Ephesus (cf Co. 4:6)” (p. 30). The significance of this identification is that to completely understand the message the author was trying to communicate to his audience, we must immerse ourselves as much as possible in their situation.

Ephesians 4-6. Chapter four of Ephesians introduces a major shift in Paul’s letter. Talbert states, “The focus of the second major segment of the letter, 4:1-6:20, is paraenetic; that is, it it consists of advice and exhortation” (p. 107). Fowl agrees when he states, “It is quite common to treat chapters 1-3 as doctrinal and chapters 4—6 as moral instruction (paraenesis)” (p. 125). Talbert continues by stating, “It is unproblematic to assume that having identified an object as a watch, one naturally expects that watch to perform certain tasks (such as keeping time); likewise, it is equally unproblematic to assume that having identified the Ephesians as the saints and faithful ones in Christ Jesus (1:1), Paul goes on to explicate the actions appropriate to that identity” (p. 105).

Ephesians 6:10-10. Talbert quotes O’Brian (1999, 457) when he says, “The paragraph is neither an irrelevant appendix’ to Ephesians nor ‘a parenthetical aside’ within it but a crucial element to which the rest of the epistle has been pointing” (p. 158). Talbert states further, “This section of Ephesians has a function very much like that of the speeches of ancient commanders before battle, rallying their troops in preparation for dangerous conflict. Mediterranean literature is filled with examples of such speeches… A pre-battle rallying speech was a common ancient Mediterranean rhetorical strategy” (p. 159).

Demarcation:

I have demarcated this passage as one continuous section where Paul exhorts his audience to prepare themselves for the spiritual battle that is ever present in this world.

The NRSV, ESV, NIV, NET, NABRE and the CEV demarcate this passage into one cohesive section.

The NASB and MSG include verses 21-24 in this section also.

Charles H. Talbert includes this passage in one cohesive section. He states, “Ephesians 6:11-18, however, is the locus classicus of the metaphorical usage of the language of warfare for the Christian life” (p. 160).

Stephen E. Fowl includes this passage in cohesive section entitled Strong in the Lord. Fowl states, “This passage is often referred to as the climax of the paraenetic section of the epistle…” (p. 199).

F. F. Bruce, in his The Epistles to the Colossians, to Philemon, and to the Ephesians, includes this passage in one cohesive section entitled Be Strong in the Lord.

This passage begins with “finally”. The next passage, which is the conclusion of the letter, begins with the letter deliverers name.

This passage has clear boundaries. Adding other verses to this passage is difficult to argue.

The Argument of the Text

Paul enters into an “battle cry” exhortation in which he directs his audience to prepare themselves spiritual for the battle they are engaged in with evil supernatural forces.

The issue that Paul addresses in this passage is the supernatural battle Christ followers are engaged in with evil forces.

This passage is about Christ followers clothing themselves with spiritual weapons to aid in their battle with the evil forces.

The Co-text

Prior to this passage, Paul informs his Gentile that they have been given the tremendous gift of being included in God’s family. This gift is given by God’s grace through the blood of his Son, Jesus Christ. Paul explains that God has called him to make that known to them. Paul goes on to describe how God is working through all to build up his body, the Church, in unity. Paul also describes how each of us need to change our way of living. Paul then delivers a list of vices we need get rid of and a list of virtues we need to live by. Paul, then delivers a Household Code that addresses each member of the household as to how they are to relate to one another. In this passage, Paul finally exhorts his audience to clothe themselves with spiritual weapons to aid in the battle with evil forces.

In Ephesians chapter three, Paul describes his life in Christ. He shares how God has blessed him, even though he was the least of all, to be the ambassador to the Gentiles. Paul speaks of the life change he has experiences as he has grown up in Christ. Paul adds that each of us have been gifted so that the whole Church can grow in building itself up in love. Starting in Chapter four, Paul moves to giving specific directions on how we are to live to become like our creator who created us in his image.

Development of Important Words/Motifs:

• Strong, power. Paul makes it clear how Jesus’ followers can be strong and powerful when they ‘put on’ (clothe themselves) the spiritual weapons available to them.
• Armor. Paul gives his audience a list spiritual weapons available for their use against the evil enemy.
• Stand. Throughout this passage, Paul exhorts his audience to stand, to stand firm, and when they have done everything to stand. Jesus’ followers need to remember that it is the power of God that will bring them through the storms of life, not their own power. Jesus’ followers must rely on God’s power. 
• Spirit. This power, this armor that Paul refers to is available to the Christ follower through the power of the Holy Spirit. God gives his people access to spiritual weapons (armament) through the Holy Spirit.
• Pray. The most valuable and effective weapon at the disposal of the Christ follower is prayer. Derek Prince calls prayer the “inter-continental ballistic weapon.”

Without reading further, we do not see that this is the exhortation Paul choses to close his letter with. From this passage, Paul enters into his farewell comments of the letter.

Context

In this passage, Paul utilizes familiar apocalyptic language to exhort his audience to prepare for the spiritual battle in which they are engaged.

This passage appeals to the cultural concern of distribution of power. Although this distribution of power is not a worldly distribution, but a heavenly distribution. In this passage, Paul appeals to the cultural concern of the distribution of spiritual powers. Looking back early in the letter where Paul explains to his audience that they along with Christ have been seated in the heavenlies above all power and authority. Talbert states, “in the context of warfare in Eph 6 dovetails nicely with the social reality of the Mediterranean world” (p. 165).

The Interface of Contexts:

In the ancient world, spiritual leaders would have directed their audience to make sacrifices and compromises in life to appease the spiritual forces. Contrastingly, Paul exhorts his audience to stand firm against the evil forces of the spiritual world.

This passage intersects with our current culture by discussing spiritual forces. In the scientific culture we live in, most allusions to unnatural forces are dismissed with prejudice. Talbert discusses in great details ways to explain the supernatural forces described in this passage in natural terms. Fowl states, “…one must imagine that such powers will manifest themselves in the material world and that Christians will engages these powers in the material world” (204).

Intertext

OT passages alluded to in this text and thier signifigance in this new context:

•  Joshua 1:7. “7 Only be strong and very courageous, being careful to act in accordance with all the law that my servant Moses commanded you; do not turn from it to the right hand or to the left, so that you may be successful wherever you go.” In this passage from the book of Joshua, the author records God declaring to Joshua to be strong and courageous as the transition of leadership passes from Moses to Joshua. Several times at the end of Deuteronomy and the beginning of Joshua, God exhorts his people to be strong and courageous. This is what Paul exhorts his audience to do as he closes out this letter to the Ephesians.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Mark 13:33. “33 Beware, keep alert; for you do not know when the time will come.” In this passage from his gospel, Mark records Jesus as directing his audience to be alert. This is in context of Jesus’ second coming, but all throughout New Testament scripture, God’s people are exhorted to be alert. This is exactly what Paul is directing his audience to do in his letter to the Ephesians.
• Luke 21:36. “36 Be alert at all times, praying that you may have the strength to escape all these things that will take place, and to stand before the Son of Man.” In this passage from his gospel, Luke records Jesus as directing his audience to be alert. All throughout New Testament scripture, God’s people are exhorted to be alert. This is exactly what Paul is directing his audience to do in his letter to the Ephesians.
• Luke 24:49. “49 And see, I am sending upon you what my Father promised; so stay here in the city until you have been clothed with power from on high.” In this passage from his gospel, Luke records Jesus as informing his audience of the coming of the Holy Spirit to guide and empower them. Note the similar terms between Jesus and Paul; clothed, power. This is exactly what Paul is directing his audience to do in his letter to the Ephesians.
• Romans 13:14. “14 Instead, put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.” In this passage from his letter to the church in Rome, Paul directs his audience to ‘put on’ Jesus as protection against the schemes of the enemy. This is exactly what Paul is directing his audience to do in his letter to the Ephesians.
• 1 Corinthians 7:5. “5 Do not deprive one another except perhaps by agreement for a set time, to devote yourselves to prayer, and then come together again, so that Satan may not tempt you because of your lack of self-control.” In this passage from his first letter to the church in Corinth, Paul directs his audience to devote themselves to prayer, so they are not tempted by Satan. This is in context of an intimate relationship between a husband and wife. But none the less it is applicable to all of the schemes of the enemy. And this is exactly what Paul is directing his audience to do in his letter to the Ephesians.
• 1 Corinthians 16:13. “13 Keep alert, stand firm in your faith, be courageous, be strong.” At the close of his first letter to the church in Corinth, Paul directs his audience to keep alert and to stand firm. This is exactly what Paul is directing his audience to do as he closes out his letter to the Ephesians.
• Galatians 3:27. “27 As many of you as were baptized into Christ have clothed yourselves with Christ.” In this passage from his letter to the church in Galatia, Paul teaches his audience that it is through baptism that God’s people clothe themselves (put on) with Christ. This gives context to his passage in his letter to the Ephesians.
• Colossians 4:2-5. “2 Devote yourselves to prayer, keeping alert in it with thanksgiving. 3 At the same time pray for us as well that God will open to us a door for the word, that we may declare the mystery of Christ, for which I am in prison, 4 so that I may reveal it clearly, as I should.” In this passage from his letter to the church in Colossae, a letter that is very similar to his letter to the Ephesians, Paul closes this letter requesting his audience to be alert and to pray for the word to be taught effectively. This is exactly how he closes out his letter to the Ephesians.
• I Thessalonians 5:8. “8 But since we belong to the day, let us be sober, and put on the breastplate of faith and love, and for a helmet the hope of salvation.” In this passage from his first letter to the church in Thessalonica, Paul directs his audience to prepare themselves with the same armor that he refers to in his letter to the Ephesians.
• 1 Peter 5:8-9. “8 Discipline yourselves, keep alert. Like a roaring lion your adversary the devil prowls around, looking for someone to devour. 9 Resist him, steadfast in your faith, for you know that your brothers and sisters in all the world are undergoing the same kinds of suffering.” In his first letter to the church, Peter directs his audience to be alert against the schemes of the devil. This is exactly what Paul is directing his audience to do in Ephesians.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Paul concludes his letter by exhorting his audience to clothe themselves with the armor that God has provided for them through the power of his Holy Spirit. This armor equips God’s people to stand strong in the midst of the trials that will come from the enemies of God. Through the Holy Spirit’s power, God has provided everything his people need to persevere. This is the embodiment of the wider story of God and God’s people. 

Ephesians 6:11 (NRSV)

11 Put on the whole armor of God, so that you may be able to stand against the wiles of the devil.

Main Verbs

Put on

May be able

Verbs

Put on

• Tense – Present
• Mood – Imperative
• Voice – Active

May be able

• Tense – Future
• Mood – Indicative
• Voice – Passive