General Comments on Ephesians The Epistle to the Ephesians wasn't originally written to the Ephesians and wasn't under this title. The oldest available manuscripts leave the "at Ephesus" in 1:1 out. In the comments in the Article included below Fasset argues strenuously for the Ephesians being the original audience, but his comments come from a text published in 1871. Since then, these manuscripts have come to light and very much suggest the ecclesia at Ephesus was not the original target. The present scholarly view is that the letter was aimed at various churches in and around Asia Minor as opposed to one in specific. The result was the body addressed in 1:1 would have been different depending upon whom Paul intended the copyist to send the letter to. The assumption is subsequent copyists omitted the body to whom the individual letters were addressed due to lack of harmony. Subsequently, harmony was imposed by inserting "at Ephesus" to fill in the missing address using the largest and best known church in Asia Minor. Supporting this general hypothesis are the following: - The letter at hand lacks any salutations to specific persons. As Paul had spent considerable time at Ephesus, this seems odd since he commonly addresses specific persons when writing letters to specific audiences. - The letter is arranged in a general format (the same used in Colossians) of Doctrine (ch. 1-3) and Exhortation (ch. 4- 6). The letter does not address any specific problems or questions as does the letters to the Corinthians and Romans, it simply addresses general doctrinal matters and exhorts them to have a godly walk. This format would suit a more general audience. - Paul states that he had heard of their conversion second- hand in 1:15, there is no suggestion of witnessing it firsthand. This would suggest he is addressing a body of believers that he has not ministered to personally, as was the case with the Ephesians. Thus, the letter was, in all likelihood, not intended for the Ephesians. Rather, it was intended for various Churches. The letter was written while Paul was in Rome waiting for his trial before Caesar, hence the references to being in captivity, cf. 3:1, 4:1. As noted above, the letter can be divided into two main parts, first a series of comments on doctrinal matters in ch. 1-3 and then a series of exhortations in ch. 4-6. Just as a side note, the LDS edition KJV Bible has a rather lengthy discussion on the Pauline writings in the Bible Dictionary under "Pauline Epistles". Background material, probable dates, and subject breakdowns by chapter and verse are included. Obviously, the discussion is far from comprehensive, but it is still a good reference and students should be made aware of it. Comments on Ephesians 1 This chapter addresses two important doctrinal matters, one of which is still quite important to us today. The first is a discussion of the foreordination of both Jews and Gentiles to salvation. Obviously, at this time in the early Church, there were still matters of distinction between the two groups hinging on the application of the Law. So, Paul emphasizes to these various Churches, which were probably predominantly Gentiles, that salvation is available to both groups and it had been intended so from the beginning. Today, this is not a major doctrinal issue. The second point discussed is Paul's desire that the converts come to know Christ through the Spirit of revelation. This is a doctrinal point that is still emphasized a great deal in the present LDS Church. Paul similarly forwards such spiritual learning by revelation in 1 Cor. 2. v1-2 Opening address and salutation. v3-14 Foreordination of salvation was for both Israel and the Gentiles. Christ's sacrifice applies to all of the human family. Verses 3-11 address the Gentiles with an adoption theme, and v. 12-14 address natural Israel. Note in the two sections you have parallel repetition of foreordination (v. 5, 11), the praise of the glory of God (v. 6, 12, 14), and salvation through Christ (v. 3, 7). The only substantive doctrinal difference between the two sections is that of adoption (v. 5) versus inheritance (v. 11), which is the mechanism of election. Thus, with regards to salvation, there is no difference between the groups except to how they are chosen. v5 "predestinated", the Greek term is "proorizo" which is a compound from the Greek terms "pro" and "horizo". The Greek most literally translates to "before-determine". It is simply a matter of whether the translators espouse the doctrine of foreordination or predestination as to how they translate it. Here are the Strong's entries for the three Greek terms: 4309 proorizo {pro-or-id'-zo} from 4253 and 3724; TDNT - 5:456,728; v AV - predestinate 4, determine before 1, ordain 1; 6 1) to predetermine, decide beforehand 2) in the NT of God decreeing from eternity 3) to foreordain, appoint beforehand 4253 pro {pro} a primary preposition; TDNT - 6:683,935; prep AV - before 44, above 2, above ... ago 1, or ever 1; 48 1) before 3724 horizo {hor-id'-zo} from 3725; TDNT - 5:452,728; v AV - determine 2, ordain 2, as it was determined + 2596 + 3588 1, declare 1, limit 1, determine 1; 8 1) to define 1a) to mark out the boundaries or limits (of any place or thing) 1b) to determine, appoint 1b1) that which has been determined, acc. to appointment, decree 1b2) to ordain, determine, appoint v9 "the mystery of his will", this is discussed in detail in ch. 3 and is what Paul is referring to in 3:3 when he says "as I wrote afore in few words". v10 "the dispensation of the fulness of times", a phrase common in LDS lingo and discussed extensively in the D&C, cf. D&C 27:13, D&C 112:30, D&C 121:31, D&C 124:41, D&C 128:18, D&C 128:20, D&C 138:48. The phrase is generally referring to the "times of the Gentiles" which was initiated anciently with Acts 10 and is to be fulfilled per Luke 21:24, D&C 45:25-30. v15-23 Paul commends their noteworthy faith and encourages them to increase their knowledge of Jesus Christ by revelation (v. 17) so they may fully understand his nature (v. 20-23). Paul reiterates this idea in 3:14-19. The two points of doctrine Paul is aiming at in specific are the resurrection (v. 20) and the godhood of the Son (v. 21-22). I would assume Paul's intention is to mitigate the traditional Jewish position that the messiah is a physical deliverer and earthly king. Even if the Churches in Asia Minor were not heavily influenced by Judaizers, the temptation to strip Jesus of divine elements would be strong, even as it is common today for people to find the "historical Jesus" more palatable than a divine one. Paul wants the ecclesia to know for a certainty by personal revelation that Jesus was exactly what he claimed to be and did exactly what he said he would. v15-17 Paul appears to be advocating they change their faith into knowledge via revelation in the same manner as is discussed in Alma 32. Copyright © 2002 by S. Kurt Neumiller . All rights reserved. No part of this text may be reproduced in any form or by any means for commercial gain without the express written consent of the author. Digital or printed copies may be freely made and distributed for personal and public non-commercial use.