Practical Injunctions About Living for Christ (4:25-5:2)

In 4:25-5:2 Paul shows us how to put into practice the truths presented in 4:17-24. The value of the passage is indicated by Saint Chrysostom’s devoting to its ten verses 3 1/2 of the 24 sermons in his “Homilies on Ephesians” (see below). Some commentators consider 5:1-2 with the verses following them instead of with 4:25-32. Peter T. O’Brien (see below) gives as his reason for putting it with 4:25-32, “The exhortation to live in love summarizes the preceding specific admonitions, while the motivating clause about Christ’s death, which provides the theological basis for the admonition, rounds out the passage in a climatic way” (page 335).

25 Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another. 26 Be ye angry, and sin not: let not the sun go down upon your wrath: 27 Neither give place to the devil. 28 Let him that stole steal no more: but rather let him labour, working with [his] hands the thing which is good, that he may have to give to him that needeth. 29 Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. 30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. 31 Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: 32 And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you. 1 Be ye therefore followers of God, as dear children; 2 And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour. (KJV; for other versions, see https://www.blueletterbible.org/)

25 Paul encourages the Ephesian believers to practice telling the truth instead of lying, appealing to their being members of one another. The verse quotes Zechariah 8:16, “Speak ye every man the truth to his neighbour.” “Neighbour” here refers primarily to fellow Christians (“for we are members of one another”). R. C. H. Lenski (see below) considers the question as to whether a lie is ever justified. He replies, “[No.] Panic, loss of presence of mind, cowardice make a Christian lie. There is always a way out, perhaps there are several.” Ways that he suggests are: confront a question asked you with a question of your own, speak the truth in love (verse 15), decline to speak, and take the consequences (pages 575-76).

26 Although further on in the passage (verse 31) Paul tells his readers, “Let all…anger…be put away from you,” in this verse he suggests that anger is sometimes justified. However he warns them not to sin in their anger (compare Psalm 4:4, “Stand in awe, and sin not: commune with your own heart upon your bed, and be still”), to keep it brief, and not to give an opportunity to the devil. John Calvin (see below) identifies three occasions when God is offended by our anger: “The first when we are angry from slight causes, or often from none or are moved by private injuries or offences. The second is when we go too far, and are carried into intemperate excess. The third is when our anger, which ought to have been directed against ourselves or against sins, is turned against our brethern” (page 192). Albert Barnes (see below) adds: “(4.) When it is attended with the desire for revenge… (5.) When it is cherished and heightened by reflection…. And (6) when there is an unforgiving spirit” (page 998). “Let not the sun go down upon your wrath” is a way of saying that anger must not endure; the situation must be dealt with quickly and then set aside, not giving the devil an opening (verse 27). Most commentators agree that “Let not the sun go down upon your wrath” does not apply to anger over injustice, which ought to be sustained until the evil which prompted it has been removed.

27 Although personal sin is generally due to our evil desires (James 1:14-15, “But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin”) rather than to tempting by Satan, he can use our sins (including those connected with anger) to bring about greater evil, such as causing strife within the individual and the community. Later in Ephesians Paul tells the believers to put on the full armour of God (6:10-20, especially verse 11). Of course anger is not the only means Satan uses to achieve his ends. O’Brien comments, “Within the exhortatory context of vv. 25-31 there are prohibitions against lying (v. 25), stealing (v. 28), and ‘unwholesome talk’ (v. 29). The temptation to do any of these…is presumably the occasion of a spiritual battle which the devil is able to exploit to his advantage” (page 341).

28 In making this warning against stealing, Paul may have been thinking of a convert who had been in the habit of stealing before becoming a Christian and was in danger of falling back into this sin. He encourages that person to put his/her hands to good use through hard work instead of using them to steal. In doing so he/she would be able to share with the needy as well as to provide for himself/herself. A former thief’s working and giving to the needy instead of stealing illustrates the principle that we should not only stop sinning but also do good.

29 Paul says that Christians should keep their lips free not only from lying (verse 25) bur also from “corrupt communication,” which may signify not only bad language but also such harmful speech as abusive language and slander. Instead their words should edify and “minister grace” to others. Their stopping evil speech and substituting edifying speech is another example of doing good instead of sinning.

30 Paul goes on to urge his readers not to grieve the Holy Spirit, by whom they were sealed when they believed (1:14), by sinning. In a passage that Paul may have had in mind when he wrote this verse, Isaiah says that when the Israelites grieved the Holy Spirit He turned against them (Isaiah 63:10). T. K. Abbott (see below) observes, “Some of the older as well as later commentators see in the words a suggestion that the Spirit may thus be led to depart, and the seal be lost. But there is no suggestion of a possible departure of the Spirit…. But it would be equally erroneous to say that the doctrine of ‘final perseverance’ is contained or implied” (page 144). “The day of redemption” is the day of Christ’s returning to bring complete salvation (and judgment).

31 The activities listed are sins which grieve the Holy Spirit: “bitterness”or spite that harbours resentment, “wrath” and “anger” (see the next sentence), “clamour” or angry yelling, and “evil speaking” or abusive speech. “Wrath” and “anger” are often used synonymously; Harold W. Hoehner (see below) suggests that the distinction between them may be “that ‘wrath’ was more passionate and temporary, that is, anger that boils up, whereas ‘anger’ was more settled and abiding, a state of anger” (page 635). F. F. Bruce (see below) views “malice” (an active ill will) as a quality of the other sins listed in the verse and refers to Colossians 3:8 and 1 Peter 2:1 in commenting on it.

32 Kindness, tenderheartedness, and mutual forgiveness are the opposite of the sins listed in verse 31. Paul gives as motivation for forgiveness “even as God for Christ’s sake hath forgiven you.” Not only did God first forgive us, but also we need His daily forgiveness, as the Lord’s Prayer reminds us: “Forgive us our debts, as we forgive our debtors” (Matthew 6:12).

1 Paul closes the passage by enjoining the Ephesian believers to follow or imitate God. Paul’s adding “as dear children” reminds them that they should imitate God as children imitate their parents rather than as servants trying to please their master.

2 “Walk in love” explains what is involved in imitating God. The motivation and model of walking in love is Christ’s love and sacrificial offering of himself. “Loved” in “Christ also hath loved us” being in the past tense doesn’t mean that Christ has stopped loving us but that his giving up himself for us was the greatest act of his love (see John 15:13). In the Old Testament the offering of a sacrifice is described as a “sweet savour unto the Lord” in Exodus 29:18,25,41 and Leviticus 1:9,13,17. Similarly our serving others sacrificially will be a sweet savour unto God.

The commentaries that I quoted from or referred to above are:

• Albert Barnes, Barnes’ Notes on the New Testament, Grand Rapids, Michigan: Kregel Publications, 1975 reprint (originally published in the 1830’s) (available online)
• T. K. Abbott, A Critical and Exegetical Commentary on the Epistles to the Ephesians and to the Colossians in The International Critical Commentary, Edinburgh: T. & T. Clark, 1897
• F. F. Bruce, The Epistles to Colossians, Philemon, and Ephesians in The New International Commentary on the New Testament, Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1984
• John Calvin, The Epistles of Paul the Apostle to the Galatians, Ephesians, Philippians and Colossians in Calvin’s Commentaries, Edinburgh: The Saint Andrew Press, 1965 (originally published in French 1548)
• Saint Chrysostom, Homilies on Galatians…Philemon in A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969 reprint (originally composed in Greek before 392)
• Harold W. Hoehner, Ephesians: An Exegetical Commentary, Grand Rapids, Michigan: Baker Academic, 2002
• R. C. H. Lenski, The Interpretation of St. Paul’s Epistles to the Galatians, to the Ephesians, and to the Philippians, Minneapolis, Minnesota: Augsburg Publishing House, 1937
• Peter T. O’Brien, The Letter to the Ephesians in Pillar New Testament Commentary, Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1999.

A list of the commentaries that I regularly consult in my study of Ephesians is at the end of my article on Ephesians 2:1-10.

The Changed Life (4:17-24)

Paul opened the practical part of his letter to the Ephesian church with an appeal to maintain Christian unity. Now, before dealing with specific moral injunctions, he reminds his readers about the kind of life that they once lived and of the need for a complete break with it. The passage consists of two sections: an exhortation not to live as the Gentiles do (verses 17-19), and a setting forth of the kind of lifestyle expected of those who have “learned Christ” (verses 20-24).

17 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, 18 Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: 19 Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness. 20 But ye have not so learned Christ; 21 If so be that ye have heard him, and have been taught by him, as the truth is in Jesus: 22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; 23 And be renewed in the spirit of your mind; 24 And that ye put on the new man, which after God is created in righteousness and true holiness. (KJV; for other versions, see https://www.blueletterbible.org/)

17 Telling his readers that he is addressing them by the authority of the Lord (Jesus Christ), Paul urges to fully abandon their former Gentile way of life because he and they are “in the Lord.” He ascribes their old self-indulgent lives to “the vanity of their mind,” with “vanity” denoting falseness (perhaps associated with idolatry) rather than mere emptiness.

18 Paul ascribes the vanity of their mind to their “having the understanding darkened” and thus “being alienated from the life of God,” this state occurring through “the ignorance that is in them” because of “the blindness of their heart.” Note that Paul is not saying that they have fallen into this condition since becoming believers but is describing the condition that they were in before they became believers. Most modern versions translate “blindness” as “hardness.” Albert Barnes (see below) comments: “Hardness is a better word. It is a better translation of the Greek; and it better accords with the design of the apostle. Here the reason is stated why they lived and acted as they did, and why the understanding was blinded. It is not that God has enfeebled the human intellect by a judicial sentence on account of the sin of Adam, and made it incapable of perceiving the truth; it is not that there is any deficiency or incapacity of natural powers; it is not that the truths of religion are so exalted that man has no natural ability to understand them, for they may be as well understood as any other truth. See the notes on 1 Corinthians 2:14. The simple reason is, ‘the hardness OF THE HEART.’” (page 996)

19 Paul says that as a result they have lost sensitivity to moral stimuli and abandoned themselves to “debauchery” and “uncleanness,” pursuing them “with greediness.” “Debauchery” is the practice of sin without concern about what others think, “uncleaness” is moral (sexual and other) impurity, and “greediness” is being concerned with nothing but satisfaction of one’s own desires. F. F. Bruce (see below) agrees that “greediness” can be taken as I’ve taken it, qualifying the other two vices, but, referring to 5:5, claims that more probably it is listed as a third vice (page 356). Francis W. Beare (see below) describes it as “the key to the whole viciousness of pagan life, as love is the key to the whole goodness of Christian life” (page 697). Note that here Paul says that the Gentiles gave themselves over to a sinful kind of life but in Romans 1:24-28 he says that God gave them over to that life. Harold W. Hoehner (see below) suggests that the apparent contradiction can be resolved by considering that there are two stages: “(1) people exercise their perversion of free will and give themselves over to sin, and (2) God’s response is then to give them over to the sin which will continue to enslave them” (page 590). Similarly Peter T. O’Brien (see below) says, “The two emphases are not contradictory: God gives men and women over to the debased behaviour which they gladly choose” (page 323).

20 “But ye” sets up a contrast with the “other Gentiles” of verse 17. Andrew T. Lincoln (see below) comments on the verse, “Since Christians believed that Christ was a living person whose presence was mediated by the proclamation and teaching about him, learning Christ involved not only learning about, but also being shaped by, the risen Christ who was the source of a new way of life as well as of a new relationship with God” (page 280).

21 The NIV translates “If so be that” as “Surely.” Paul asserts that the Ephesians not only had heard of Christ but also had been taught by ministers whom Christ had appointed, including Paul. The use of the word “Jesus” in “the truth is in Jesus” suggests that Paul is referring to the embodiment of truth in Jesus’ earthly life or to what Jesus himself had taught.

22-24 Paul describes the negative (“put off”) and positive (“put on”) sides of sanctification. Regarding “the old man” and “the new man” John Calvin (see below) comments: “In two persons, Adam and Christ, [Paul] describes to us what might be called two natures. As we are first born of Adam, the depravity of nature which we derive from him is called the old man; and as we are born again in Christ, the amendment of this sinful nature is called the new man” (page 190). Paul encourages the Ephesians to abandon all in their old way of life that had been corrupted by sinful inclinations and desires (verse 22), to be renewed in mind and spirit (verse 23), and to become new creations, characterized by God’s righteousness and holiness (verse 24).

24 On “the new man” Walter Liefeld (see below) comments, “Since the new self is created, it cannot refer to the indwelling Christ, but refers to the kind of person he produces in the new believer. Nor is it some kind of new essential nature of the believer, because that would have been brought into existence at his new birth. In contrast, this is a new way of life that one not only ‘puts on’ positionally at conversion (note the past tense in the parallel in Col 3:9-10) but is also urged to ‘put on’ experientially as a Christian (Ro 6:12-13)” (page 1991). Some distinguish between “righteousness” and “holiness,” attributing to the former our duties toward other people and to the latter our duties toward God.

In the passage Paul draws a clear distinction between his readers’ old way of life and their new way of life and urges them not to go back to the old ways. In doing so he lays the groundwork for the ethical exhortation which follow, both for his readers and for us.

The commentaries that I quoted from or referred to above are:

• Albert Barnes, Barnes’ Notes on the New Testament, Grand Rapids, Michigan: Kregel Publications, 1975 reprint (originally published in the 1830’s) (available online)
• Francis W. Beare, “The Epistle to the Ephesians” in The Interpreter’s Bible, Nashville, Tennessee, 1953
• F. F. Bruce, The Epistles to Colossians, Philemon, and Ephesians in The New International Commentary on the New Testament, Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1984
• John Calvin, The Epistles of Paul the Apostle to the Galatians, Ephesians, Philippians and Colossians in Calvin’s Commentaries, Edinburgh: The Saint Andrew Press, 1965 (originally published in French 1548)
• Harold W. Hoehner, Ephesians: An Exegetical Commentary, Grand Rapids, Michigan: Baker Academic, 2002
• Walter L. Liefeld, “Ephesians” in NIV Study Bible, Grand Rapids, Michigan: Zondervan, 2011 edition (original copyright 1985)
• Andrew T. Lincoln, Ephesians in Word Biblical Commentary, Dallas, Texas: Word, 1990
• Peter T. O’Brien, The Letter to the Ephesians in Pillar New Testament Commentary, Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1999

A list of the commentaries that I regularly consult in my study of Ephesians is at the end of my article on Ephesians 2:1-10.

Unity in the Body of Christ (4:1-16)

Paul now passes from doctrinal exposition (chapters 1-3) to practical exhortation (chapters 4-6), beginning by showing in 4:1-16 how God enables believers to live and work together in unity. The passage contains two sections: exhortation to unity (verses 1-6) and demonstration that unity is served by diversities of gifts (verses 7-16). Because of its length, I’ll comment on only some of the words or groups of words in the passage. However feel free to comment on or to ask questions about other words or groups of words in it as well as on those on which I comment.

1 I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, 2 With all lowliness and meekness, with longsuffering, forbearing one another in love; 3 Endeavouring to keep the unity of the Spirit in the bond of peace. 4 [There is] one body, and one Spirit, even as ye are called in one hope of your calling; 5 One Lord, one faith, one baptism, 6 One God and Father of all, who [is] above all, and through all, and in you all. 7 But unto every one of us is given grace according to the measure of the gift of Christ. 8 Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. 9 (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10 He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: 14 That we [henceforth] be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, [and] cunning craftiness, whereby they lie in wait to deceive; 15 But speaking the truth in love, may grow up into him in all things, which is the head, [even] Christ: 16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. (KJV; for other versions, see https://www.blueletterbible.org/)

Exhortation to Unity (4:1-6)

Albert Barnes (see below) sums up this section thus: “[Paul] entreats them to walk worthy of their vocation Ephesians 4:1; shows them how it could be done, or what he meant; and that, in order to that, they should show meekness and kindness Ephesians 4:3, and particularly exhorts them to unity Ephesians 4:3; for they had one God, one Saviour, one baptism, one religion; Ephesians 4:4-6.” (page 989)

1 “The prisoner of the Lord” indicates that Paul was a prisoner in the service of the Lord when he wrote Ephesians. As I observed when commenting on 3:1, it is generally held that the imprisonment was the one in Rome described in Acts 28:16-30.
“[To] walk worthy of the vocation wherewith ye are called” is to live as becomes a Christian. Barnes describes four aspects of living that become a Christian: (1) it is to bear our religion (to live it, not merely to profess it), with us in all places, companies, employments; (2) it is to do or say nothing inconsistent with the most elevated Christian character; (3) it is to do right always; (4) it is to live as one who expects soon to be in heaven. (pages 990-91)
“Vocation” means “calling,” which I explained in my comment on 1:18 as being God’s initiative in bringing a person into relationship with Him. Barnes says that it is through the Holy Spirit and is preceded by various means including preaching, events of Providence, conversation, reading the Bible and other books, and the Holy Spirit’s presiding over and directing people’s minds (page 990).

2 All of the virtues mentioned in the verse–lowliness, meekness, longsuffering, and love–were displayed in Christ and should be evident in the Christian’s daily walk. Lowliness is humility; meekness is gentleness; longsuffering is patience. The word “all” preceding “lowliness and meekness” modifies both and denotes the highest degree of them.

3 “Endeavouring to keep the unity of the Spirit” conveys the thought not only personally to avoid troubling the unity which the Spirit creates but also to resolve difficulties and dissensions which threaten from other sources.
“The bond of peace” can mean either “the bond that consists of peace” or “the bond that peace creates.” Peace is a state of reconciliation and love and therefore acts as a bond to unite believers in Christ.

4 The sevenfold use of “one” in verses 4-6 emphasizes unity.
“One body, and one Spirit” echoes 1 Corinthians 12:13, “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.” Just as unbelieving Jews and Gentiles became one body when they placed their faith in the work of Jesus at Calvary, today’s Church is “one body” despite the numerous denominations and congregations into which it is separated throughout the world. And just as the human body has one spirit that animates it, so Christ’s body, the Church, is enlivened by “one spirit,” the Holy Spirit.
Third, there is “one hope.” In commenting on 1:18 I explained the Christian’s hope as the consummation of a believer’s salvation, not only in heaven but here. Andrew T. Lincoln (see below) comments, “The one hope is an appropriate reality with which to undergird the call to maintain unity, because it is hope which, in giving men and women a sense of expectancy, directs and unifies their actions” (page 239).

5 The “one Lord” is Jesus Christ.
“One faith” can refer to a common body of belief, but here it more likely refers to a common belief in Christ.
“One baptism” is taken by most commentators as referring to water baptism, and I agree with them. However some take it to refer to baptism by the Spirit (1 Corinthians 12:13) and Harold W. Hoehner (see below) argues that it refers metaphorically to “the believer’s baptism into Christ’s death, speaking of the believer’s union with Christ in his death and resurrection” (page 518).

6 “One God and Father of all” is God the Father. “Who [is] above all, and through all, and in you all” indicates that “all” refers to all believers rather than to all humans. F. F. Bruce (see below) claims that it probably means more specifically “of all–both Jews and Gentiles.”

Demonstration that Unity Is Served by Diversities of Gifts (4: 7-16)

Barnes sums up this section thus: “[Paul] shows them that God had made ample provision for his people, that they might be sound in the faith, and in unity of life and of doctrine, and need not be driven about with every wind of opinion; Ephesians 4:7-16. He assures them that to every Christian is given grace in the Redeemer adapted to his circumstances Ephesians 4:7; that the Lord Jesus ascended to heaven to obtain gifts for his people Ephesians 4:8-10; that he had given apostles prophets and evangelists, for the very purpose of imparting instruction, and confirming them in the faith of the gospel Ephesians 4:11-12; that this was in order that they might attain to the highest elevation in Christian knowledge and piety Ephesians 4:13; and particularly that they might not be driven to and fro, and carried about with every wind of doctrine; Ephesians 4:14-16.” (page 989)

7 Paul has been considering the Church as a whole; now he focuses on the individual. “Grace” is an unmerited favour from God, here a particular enablement given to a believer to empower him or her for ministry (verses 11-12). “According to the measure of the gift of Christ” tells us this grace is measured out by Christ; a proportionate allocation of gifts is also referred to by Paul in Romans 12:3-8, where God is the distributor, and 1 Corinthians 12:4-11, where the Holy Spirit is the distributor.

8 The quotation is from Psalm 18:18, which speaks of God’s triumphant ascension of Mount Zion (the mount where the Temple would be built). Paul applies it to Christ’s triumphal entry into Heaven. T. K. Abbott (see below) considers various attempts to account for the change from taking gifts in Psalm 18:18 to giving gifts in Ephesians 4:8 and finds unobjectionable “the supposition that St. Paul does not intend to quote exactly or to interpret, but in the familiar Jewish fashion adapts the passage to his own use” (page 112). Paul probably applies “captives” to the spiritual enemies which Christ defeated at the cross; John Calvin (see below) comments, “He has not only overthrown Satan, and sin, and death, and all hell, but out of rebels He makes for Himself every day an obedient people, when He tames by His Word the wantonness of our flesh. On the other hand, His enemies (that is, all the ungodly) are held by chains of iron, when by His power He restrains their fury within the limits which He permits” (page 175).

9-10 “Ascended…descended” has been taken in different ways: Christ who ascended on high also descended into the grave; Christ who ascended on high also descended into Hades; Christ who ascended on high had earlier descended at the time of the incarnation; Christ who ascended on high then descended in the Holy Spirit at Pentecost to give spiritual gifts for the Church. Most Bible scholars since the Reformation have held the third view.
“That he might fill all things” corresponds to 1:23, “the fulness of him that filleth all in all” (see my comments on that verse). Peter T. O’Brien (see below) comments, “[Christ] fills the universe through his lordship. This entails his functioning as the powerful ruler over the principalities (1:21), and giving grace and strength to his people (4:13, 15-16), through whom he fulfills his purposes” (page 297).

11 In this verse Paul gives details of some of the gifts referred to in verse 8. On “apostles” see my comment on 1:1. “Prophets” are those who under the inspiration of the Holy Sprit reveal to the Church a message appropriate to their particular need or situation.” “Evangelists” are those who proclaim the Gospel to the unsaved. “Pastors” are those gifted to oversee the Church and care for its spiritual needs. “Teachers” are those gifted to expound and apply God’s Word. Because “pastors and teachers” is preceded by a single article, some take them as constituting a single group; I view them as two groups but agree with those who suggest that all pastors should be teachers although not all teachers are pastors.

12 The NIV translates “[f]or the perfecting of the saints, for the work of ministry” as “to equip his people for works of service,” indicating that the ones mentioned in verse 11 weren’t to do all the work themselves but were to train the people to do the work. “For the edifying of the body of Christ” is the ultimate end for which the gifts are bestowed.

13 “Till we all come in the unity of the faith” identifies unity as the goal towards which we strive, whereas in verse 3 it is a possession to be guarded. The two aspects are complementary: that which is given to us by God must be made our own by progressive application. The following phrase, “and of the knowledge of the Son of God,” suggests that “faith” refers to Christians’ common convictions about Christ; Bruce claims that it is unlikely that a body of belief is intended (350).
Observing that “perfect” can mean absolutely perfect, wholly dedicated, or maturity as opposed to immaturity before God, Hoehner comments, “In the present context it cannot have the ethical sense of complete perfection, since this comes only at the parousia…but rather it has the ethical idea of fully grown or mature. This is in contrast to immature and unstable children mentioned in the next verse” (page 555). He then argues, convincingly in my opinion, that “the perfect man” refers not to individuals, but to the Church.
“The measure of the stature of the fulness of Christ” means the maturity of the perfection of Christ. Again Hoehner claims that the reference is to the maturity of the Church, not of its individual members. He comments, “Each member is to use the gift that has been given to him or her in measure (v. 7) and as each member fulfills this, then the body will measure (v. 13) to Christ’s full measure” (page 557).

14 In verses 14-16 Paul discusses the ultimate purpose of growing in unity, first the negative purpose (verse 14) and then the positive purpose (verses 15-16).
In verse 14 he states that believers should no longer be children, “tossed to and fro, and carried about with every wind of doctrine.” Most commentators understand “every wind of doctrine” to refer to various religious philosophies which threatened to undermine or dilute the Gospel. Just as children are easily influenced by others, immature believers fall prey to such philosophies. The same nautical image is used in James 1:6 regarding believers who doubt when asking God for something.
Next Paul affirms that deceit is sometimes behind the false teachings, attributing them to “the sleight of men, [and] cunning craftiness, whereby they lie in wait to deceive.” O’Brien adds that the wording Paul uses suggests that he may also have in mind another source of the false teaching, Satan himself (pages 309-10). Compare 1 Timothy 4:1-2.

15 “Speaking the truth in love” means that the truth of the Gospel should not be used as a club to bludgeon people into acceptance and obedience but should be presented in love.
“May grow up into him in all things” means that we should not remain as children but should grow into Christ in all respects. This is accomplished by means of the gifts given to us individually (verse 7) and to the Church (verse 11).

16 This verse emphasizes that the parts of the body, the Church, help each other in the growing process. Calvin notes three things about the verse: “All the life or health which is diffused through the members flows from the Head…by the distribution, the limited share of each demands a communication between them…without mutual love, the body cannot be healthy” (page 185).

The commentaries that I quoted from or referred to above are:

• Albert Barnes, Barnes’ Notes on the New Testament, Grand Rapids, Michigan: Kregel Publications, 1975 reprint (originally published in the 1830’s) (available online)
• T. K. Abbott, A Critical and Exegetical Commentary on the Epistles to the Ephesians and to the Colossians in The International Critical Commentary, Edinburgh: T. & T. Clark,
• F. F. Bruce, The Epistles to Colossians, Philemon, and Ephesians in The New International Commentary on the New Testament, Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1984
• John Calvin, The Epistles of Paul the Apostle to the Galatians, Ephesians, Philippians and Colossians in Calvin’s Commentaries, Edinburgh: The Saint Andrew Press, 1965 (originally published in French 1548)
• Harold W. Hoehner, Ephesians: An Exegetical Commentary, Grand Rapids, Michigan: Baker Academic, 2002
• Andrew T. Lincoln, Ephesians in Word Biblical Commentary, Dallas, Texas: Word, 1990
• Peter T. O’Brien, The Letter to the Ephesians in Pillar New Testament Commentary, Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1999
  A list of the commentaries that I regularly consult in my study of Ephesians is at the end of my article on Ephesians 2:1-10.

Another Prayer for the Ephesians (3:14-21)

Resuming the prayer that he began in verse 1 but broke off in order to give an account of his ministry to them and their place within the mystery of God, Paul prays that the believers in Ephesus might know the power of Christ’s love. This is Paul’s second prayer for the Ephesians, his first being in 1:15-23. It contains three sections: an introduction (verses 14-15), three requests (verses 16-19), and a doxology (verses 20-21).

14 For this cause I bow my knees unto the Father of our Lord Jesus Christ, 15 Of whom the whole family in heaven and earth is named, 16 That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; 17 That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, 18 May be able to comprehend with all saints what [is] the breadth, and length, and depth, and height; 19 And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. 20 Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, 21 Unto him [be] glory in the church by Christ Jesus throughout all ages, world without end. Amen. (KJV; for other versions, see https://www.blueletterbible.org/)

Introduction (3:14-15)

14 Paul repeats “for this cause” to show that he is resuming the thought of verse 1 after the long digression of verses 2-13. On “I bow my knees” Albert Barnes comments: “I pray. The usual and the proper position of prayer is to kneel.… It is a posture which indicates reverence, and should, therefore, be assumed when we come before God. It is an unhappy thing that the custom of kneeling in public worship has ever been departed from Christian churches” (page 987). Actually the Bible contains examples of varied postures for prayer, including lying prostrate and standing besides kneeling. “Unto the Father of our Lord Jesus Christ” serves as a reminder that as adopted sons of God Christians can address Him as “Abba, Father” (Rom. 8:15, Gal. 4:6), as Jesus addressed Him in the Garden of Gethsemane (Mark 14:36).

15 “Of whom the whole family in heaven and earth is named” can refer to “the Father” or “our Lord Jesus Christ” (verse 14). Taking it as referring to the Father, S. M. Baugh (see below) comments: “To be named in biblical usage refers to the definition of one’s identity. God the Father, the creator of all things (v. 9), is also the one who ‘names’ (i.e., defines the identity of) all creatures, even to the extent of ‘naming’ every family in heaven and earth. God’s present action in the naming of ‘every family’ is a further affirmation of his sovereignty over all creation” (page 2267). Taking it as referring to Jesus Christ, John Calvin (see below) comments: “Let is therefore understand that, under the auspices of Christ, a relationship has been consecrated between Jews and Gentiles, because, by reconciling us the Father, He has at the same time made us all one.… There is but one family which ought to be reckoned, both in heaven and earth, both among angels and among men–if we belong to the Body of Christ” (page 166).

Prayer (3:16-19)

The prayer has three main requests, each beginning with “that”: “That he…by faith” (verses 16-17a), “that ye…knowledge” (verses 17b-19a), and “that ye…of God” (verse 19b). However I’ll group my comments on items according to which verse they’re located in rather than which request they’re part of.

16 “According to the riches of his glory” can be understood as either “according to his glorious riches” or “according to his rich and abundant glory” according to Calvin (page 167), but he prefers the second sense. Following that sense and taking glory as synonymous with power (see Romans 6:4, where Christ is said to have been raised from the dead by the glory of the Father), Paul’s request is that God will strengthen the Ephesian believers in accordance with His great power. Also in verse 16 “to be strengthened with might” means to be powerfully strengthened, “by his Spirit” indicates that God strengthens believers through the Holy Spirit, and “in the inner man” refers to one’s heart or mind.

17 “That Christ may dwell in your hearts” doesn’t refer to Christ’s indwelling the believer at the moment of salvation (Romans 8:10) since that occurred when they were saved but denotes that Christ may be completely at home in their hearts or, as Harold W. Hoehner (see below) puts it, “at the very center of or deeply rooted in believers’ lives” (page 481); he continues, “Christ must be the controlling factor in attitudes and conduct.” Also in verse 17 “by faith” expresses the method by which so great a benefit (Christ’s dwelling in believers’ hearts) is obtained and “being rooted and grounded in love” expresses the underlying condition for verses 18-19 to occur. Commentators don’t agree on whether “love” here is God’s love in Christ or believers’ love. Andrew T. Lincoln (see below) comments: “It may well be a mistake…to draw such a sharp distinction between these two aspects of love…. Love is the fundamental principle of the new age, of Christian existence in general and not just of Christian character. As in Paul’s hym to love in 1 Cor 13, love is to be seen as God’s love embodied in Christ and mediated by the Spirit, but also as the power that moves believers to love others with no expectation of reward” (page 207).

18 Many interpretations have been proposed for “the breadth, and length, and depth, and height” in “May be able to comprehend with all saints what [is] the breadth, and length, and depth, and height.” Lincoln surveys several of the attempts at interpretation (pages 208-13), concluding, “one is hard-pressed to choose between Wisdom and the love of Christ as the reference of the dimensions.” Peter T. O’Brien (see below) builds on Lincoln’s survey (pages 261-64) and concludes, “Although it is not possible to be certain, on contextual grounds reference to the love of Christ is preferable. If this is correct, then…the knowledge for which the apostle prays is not some esoteric understanding for individual initiates but a true insight given by God for the benefit of all believers.”

19 “The love of Christ, which passeth knowledge” means that the love of Christ is so great that it cannot be completely known. O’Brien points out that this is not that they may love Christ more but that they might understand better his love for them and comments, “No matter how much we know of the love of Christ, how fully we enter into his love for us, there is always more to know and experience” (page 264). Also in verse 19 “that ye might be filled with all the fulness of God” means that he who has Christ has everything necessary for perfection in God. However in principle believers already possess the fulness of God, “For in [Christ] dwelleth all the fulness of the Godhead bodily. And ye are complete in him, which is the head of all principality and power” (Colossians 2:9-10). Francis W. Beare (see below) comments, “Yet the gift still has to be realized in experience through Christian growth; by a kind of paradox, which applies in nearly all realms of Christian experience, what God gives us in present possession remains a goal to be achieved” (page 680).

Doxology (3:20-21)

Rather than commenting on individual words and phrases in the doxology, I am going to quote Matthew Henry’s (see below) comment on the whole passage: “The apostle closes the chapter with a doxology, v. 20, 21. It is proper to conclude our prayers with praises. Our blessed Saviour has taught us to do so. Take notice how he describes God, and how he ascribes glory to him. He describes him as a God that is able to do exceedingly abundantly above all that we ask or think. There is an inexhaustible fulness of grace and mercy in God, which the prayers of all the saints can never draw dry. Whatever we may ask, or think to ask, still God is still able to do more, abundantly more, exceedingly abundantly more. Open thy mouth ever so wide, still he hath wherewithal to fill it. Note, In our applications to God we should encourage our faith by a consideration of his all-sufficiency and almighty power. According to the power which worketh in us. As if he had said, We have already had a proof of this power of God, in what he hath wrought in us and done for us, having quickened us by his grace, and converted us to himself. The power that still worketh for the saints is according to that power that hath wrought in them. Wherever God gives of his fulness he gives to experience his power. Having thus described God, he ascribes glory to him. When we come to ask for grace from God, we ought to give glory to God. Unto him be glory in the church by Christ Jesus. In ascribing glory to God, we ascribe all excellences and perfections to him, glory being the effulgency and result of them all. Observe, The seat of God’s praises is in the church. That little rent of praise which God receives from this world is from the church, a sacred society constituted for the glory of God, every particular member of which, both Jew and Gentile, concurs in this work of praising God. The Mediator of these praises is Jesus Christ. All God’s gifts come from his to us through the hand of Christ; and all our praises pass from us to him through the same hand. And God should and will be praised thus throughout all ages, world without end; for he will ever have a church to praise him, and he will ever have his tribute of praise from his church. Amen. So be it; and so it will certainly be.”

The commentaries that I quoted from or referred to above are:

• Albert Barnes, Barnes’ Notes on the New Testament, Grand Rapids, Michigan: Kregel Publications, 1975 reprint (originally published in the 1830’s) (available online)
• S. M. Baugh, “The Letter of Paul to the Ephesians” in ESV Study Bible, Wheaton, Illinois: Crossway Bibles, 2008
• Francis W. Beare, “The Epistle to the Ephesians” in The Interpreter’s Bible, Nashville, Tennessee, 1953
• John Calvin, The Epistles of Paul the Apostle to the Galatians, Ephesians, Philippians and Colossians in Calvin’s Commentaries, Edinburgh: The Saint Andrew Press, 1965 (originally published in French 1548)
• Matthew Henry, A Commentary on the Whole Bible, Old Tappan, New Jersey: Fleming H. Revell Company, reprint (Ephesians completed after Henry’s death in 1714) (available online)
• Harold W. Hoehner, Ephesians: An Exegetical Commentary, Grand Rapids, Michigan: Baker Academic, 2002
• Andrew T. Lincoln, Ephesians in Word Biblical Commentary, Dallas, Texas: Word, 1990
• Peter T. O’Brien, The Letter to the Ephesians in Pillar New Testament Commentary, Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1999

A list of the commentaries that I regularly consult in my study of Ephesians is at the end of my article on Ephesians 2:1-10.

Paul a Minister of the Mystery (3:1-13)

Paul begins an intercessory prayer for the believers in Ephesus with “For this cause” but immediately breaks off in order to give an account of his distinctive ministry to Gentiles and its place in “the mystery” of their inclusion in the people of God. He resumes his prayer in verse 14, again with “For this cause.” Francis W. Beare (see below) says that the section, “although in form a parenthesis within the prayer of supplication, is in substance one of the most important passages of the entire epistle, both in the soaring flights of its thought and in the corresponding magnificence of its expression” (page 664). I’ve used Harold W. Hoehner’s (see below) divisions and subheadings for the passage.

1 For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, 2 If ye have heard of the dispensation of the grace of God which is given me to you-ward: 3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words, 4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) 5 Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: 7 Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. 8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; 9 And to make all [men] see what [is] the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: 10 To the intent that now unto the principalities and powers in heavenly [places] might be known by the church the manifold wisdom of God, 11 According to the eternal purpose which he purposed in Christ Jesus our Lord: 12 In whom we have boldness and access with confidence by the faith of him. 13 Wherefore I desire that ye faint not at my tribulations for you, which is your glory. (KJV; for other versions, see https://www.blueletterbible.org/)

The Introduction (3:1)

“For this cause” connects chapter 3 with Paul’s explanation in chapter 2 of how God had saved both Jews and Gentiles by his grace and reconciled them to each other and to Himself through the sacrificial death of Christ. “The prisoner of Jesus Christ” indicates that Paul was a prisoner in the service of Jesus Christ when he wrote Ephesians. It is generally held that the imprisonment was the one in Rome described in Acts 28:16-30, which had resulted from Paul’s maintaining that the Gospel was to be preached to the Gentiles. After this verse Paul breaks his train of thought to explain the “mystery of Christ” (verse 4). He resumes his initial thought with “For this reason” in verse 14.

The Mystery (3:2-6)

In verse 2 Paul states his duty to share the mystery, in verses 3-5 he states when and to whom the mystery was revealed, and in verse 6 he states what the mystery is.

For “If you have heard” (verse 2) the NIV and the ESV, the two contemporary versions of the Bible that I use regularly, have “Surely you have heard” and “assuming that you have heard” respectively. Most of his Ephesian readers would know of Paul’s ministry because of his having ministered in Ephesus for over two years. However since it’s having been about five years since he’d been in Ephesus, he reminds them of what they’d heard when he was there. Moreover if the letter was a circular letter to several churches (including Ephesus), as some scholars think, the members of the other churches may not have known much about it.

On “dispensation” (verse 2) I noted in my article on Ephesians 1:3-14 that Andrew T. Lincoln (see below) observed that it can refer to (1) the act of administering, (2) that which is administered, and (3) the office or role of an administrator and that it is often difficult to decide which of the three applies to a particular usage. It seems to me that here the emphasis is on (3), Paul’s affirming to his readers his role in bringing about God’s plan for the church. That role was first revealed by Jesus to Ananias when he sent him to restore Paul’s sight, “He is a chosen vessel unto me, to bear my name before the Gentiles” (Acts 9:15). However, according to verse 3 Paul himself had it revealed to him by direct revelation from God (see below).

On verse 3, there are different views on what “by revelation [|God] made known unto me the mystery” and “as I wrote afore in a few words” refer to. Certainly the initial revelation was given in connection with Jesus’ appearance to Paul on the road to Damascus (Acts 26:16-18), but he may have received the complete revelation in stages. Hoehner comments on various suggestions that have been made as to when before this Paul wrote about the mystery and argues that Paul is alluding to Ephesians 2:11-22, where he states that God made Jews and Gentiles into “one new man” (2:15) and are “in one body” (2:16) (page 428).

A “mystery” (verse 3) is a secret known only to God that He is actively revealing. In verse 4 Paul tells the Ephesians that in reading his letter they will be able to understand his insight into the mystery. In verse 5 he says that the mystery was not made known to people of previous generations but has now been revealed by the Holy Spirit to the apostles [including Paul] and prophets in the Church. (That God intended to include the Gentiles in the Messiah’s kingdom was revealed in the Old Testament but not that His doing so involved the uniting of Jews and Gentiles in a new body.) In verse 6 he identifies the mystery as being that “the Gentiles should be fellowheirs [with the Jews], and of the same body [the Church], and partakers of his promise in Christ by the gospel.” What the “promise” is isn’t specified, but it probably includes the Messiah, salvation, and enablement of the Holy Spirit.

The Ministry (3:7-12)

Verse 7 is a transitional verse and could be taken with verses 2-6 or with verses 8-12. Near the beginning of his exposition of the verse Peter T. O’Brien, who takes it with verses 2-6, says: “Having spoken of the revelation of the mystery to him, the apostle now turns his attention to the preaching of the mystery through him. The saving purposes of God involved not only a revealing of the gospel mystery to Paul, but also the pressing of him into the service of that gospel” (page 238). In the verse Paul tells his readers that he became a minister (a servant or subordinate official charged with an area of responsibility) of the Gospel because of the power that God exerted in converting him and putting him in the ministry. Then, despite his not becoming a minister because of personal interest, he described his appointment as a gift given to him by God’s grace (unmerited favour).

In verse 8 Paul doesn’t say “who am less than the least of the saints” out of false humility, his being very aware of his having been once a persecutor of the church (1 Corinthians 15:9). On “the unsearchable riches of Christ” Albert Barnes (see below) says that there is no more emphatic expression in the New Testament, explaining, “It shows that the heart of the apostle was full of admiration of the sufficiency and glory that was in the Saviour; that he wanted words to express it; and that he considered it the highest honour to be permitted to tell the world that there were such riches in the Redeemer” (page 985).

On “what is the fellowship of the mystery” in verse 9 John Calvin (see below) comments, “The proclamation is called the fellowship, because it is the will of God that men shall share in His purpose, which had formerly been hidden” (page 162). However most versions have “dispensation” instead of “fellowship” and that is regarded by most Bible scholars as the correct reading. If it is, the meaning of verse 9a would be “to enlighten all men regarding the dispensation of this mystery.” As I observed in commenting above on verse 2, “dispensation” has different meanings; here seems to me to refer to meaning (1) given there, the act of administering. “Who created all things” points to God’s saving and uniting Jews and Gentiles in Christ being part of His plan from the beginning and being under His control.

In verse 10 “the principalities and powers in heavenly [places]” could refer to good angels, evil angels, or both of them. S. M. Baugh (see below) takes it as referring to good angels and comments, “God’s redemptive purposes are of interest to angels (1 Pet 1:12) and the whole host of heaven, who are better able to glorify God when they behold in wonder what God has done and does in creating the church (Psalm 148; Rev. 7:11; 19:1-8)” (page 2266). “By the church” indicates that God uses the existence of Church to inform angels about the mystery rather than informing them directly.

On verse 11 F. F. Bruce (see below) comments: “The divine purpose, to be consummated in Christ, was originally conceived in him. Jewish and Gentile believers who have now been reconciled in him were already chosen in him ‘before the world’s foundation’ (Eph. 1:4), and what is true of the church is true of the universe: its final reconciliation in Christ was decreed in Christ according to God’s ‘eternal purpose” (page 322).

In verse 12 Paul affirms the wonderful privilege that believers enjoy because of what has been accomplished in the death of Christ Jesus our Lord, free access to our heavenly Father. Hebrews 4:16 expresses a similar idea, “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.” “By the faith of him” could speak of Christ’s faithfulness or of the believers’ faith in Christ; I prefer the latter.

The Injunction (3:13)

Paul realizes that the Ephesians were aware of his being in prison on their behalf and encourages them not to be troubled and disheartened because of it. Instead they should rejoice in the benefits to them from his trials on their behalf.

The commentaries that I quoted from or referred to above are:

• Albert Barnes, Barnes’ Notes on the New Testament, Grand Rapids, Michigan: Kregel Publications, 1975 reprint (originally published in the 1830’s) (available online)
• S. M. Baugh, “The Letter of Paul to the Ephesians” in ESV Study Bible, Wheaton, Illinois: Crossway Bibles, 2008
• Francis W. Beare, “The Epistle to the Ephesians” in The Interpreter’s Bible, Nashville, Tennessee, 1953
• F. F. Bruce, The Epistles to Colossians, Philemon, and Ephesians in The New International Commentary on the New Testament, Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1984
• John Calvin, The Epistles of Paul the Apostle to the Galatians, Ephesians, Philippians and Colossians in Calvin’s Commentaries, Edinburgh: The Saint Andrew Press, 1965 (originally published in French 1548)
• Harold W. Hoehner, Ephesians: An Exegetical Commentary, Grand Rapids, Michigan: Baker Academic, 2002
• Andrew T. Lincoln, Ephesians in Word Biblical Commentary, Dallas, Texas: Word, 1990
• Peter T. O’Brien, The Letter to the Ephesians in Pillar New Testament Commentary, Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1999
  A list of the commentaries that I regularly consult in my study of Ephesians is at the end of my article on Ephesians 2:1-10.

The Reconciliation of Jews and Gentiles (2:11-22)

From describing how by grace his readers were made alive with Christ through faith in him (2:1-10), Paul moves to consider another aspect of God’s plan of salvation, the reconciliation of Gentiles and Jews and the reconciliation of both to Himself through Christ. Max Turner (see below) observes, “If Ephesians is the crown of Paul’s theological writing, 2:11-22 is perhaps the central jewel,” explaining, “The truths contained in them undergird and explain Paul’s eulogy and prayer, and reinforce their message” (page 1230). The passage divides into three sections, which I’ve given titles drawn from Harold W. Hoehner’s (see below) descriptions of them: “the statement of the union [of Jews and Gentiles in the church] (vv. 11-13), the explanation of the union…(vv. 14-18), and the consequences of the union (vv. 19-22)” (page 351).

11 Wherefore remember, that ye [being] in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; 12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: 13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition [between us]; 15 Having abolished in his flesh the enmity, [even] the law of commandments [contained] in ordinances; for to make in himself of twain one new man, [so] making peace; 16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: 17 And came and preached peace to you which were afar off, and to them that were nigh. 18 For through him we both have access by one Spirit unto the Father. 19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; 20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner [stone]; 21 In whom all the building fitly framed together groweth unto an holy temple in the Lord: 22 In whom ye also are builded together for an habitation of God through the Spirit. (KJV; for other versions, see https://www.blueletterbible.org/)

Statement (2:11-13)

“Wherefore” connects 2:11-22 with 2:1-10. In verse 11 Paul reminds his Ephesian readers that before their salvation they were looked down upon as “uncircumcised” by the Jews. Jewish males were circumcised when eight days old as a sign of the covenant between God and them (see Genesis 17:9-14). They naturally took pride in this clear physical (“in the flesh made by hands”) mark of distinction between them and Gentiles (people who were not Jewish). Francis W. Beare (see below) suggests that“called” implies that in Paul’s view “Uncircumcision”and “Circumcision” were both used improperly, the physical circumcision that the Jews boasted of having no real significance; he quotes Romans 2:29, “Circumcision is that of the heart, in the spirit, and not in the letter.”

In verse 12 Paul emphasizes the separation before their salvation of his Ephesian readers not only from Christ but also from Israel and the blessings held by its people. He identifies five specific privileges that they were without: Christ (the Messiah), citizenship in Israel, the covenants of promise that God had made with Israel, hope, and God. He gives a similiar list in Romans 9:4-5: “Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all.” Albert Barnes (see below) concludes his lengthy note on this verse with: “A man–fallen, sunk, ruined, with no God to praise, to love, to confide in; with no altar, no sacrifice, no worship, no hope; with no Father in trial, no Counsellor in perplexity, no support in death! Such is the state of man by nature. Such are the effects of sin” (page 981).

In verse 13 Paul affirms that now, in contrast to “that time” of verse 12, in Christ Jesus his Ephesian readers have been brought together with Israel and with the blessings held by its people, this being effected by Christ’s sacrificial death. Andrew T. Lincoln (see below) points out that often in the Old Testament the Gentile nations are described as “far off” while Israel is thought of as “near” (pages 138-39). On “the blood of Christ” R. C. H. Lenski (see below) observes that although it is the objective means of our salvation, our connecting with it includes faith,” commenting, “This scarcely needs to be said” (page 436).

Explanation (2:14-18)

In verses 14-15a Paul describes Christ as “our peace” for uniting Jews and Gentiles in one body, the Church, by abolishing the Law by his death on the cross. Besides referring to the Law, “the middle wall of partition” possibly alludes to the wall in the temple area with inscriptions warning Gentiles on pain of death not to go farther. On “in his flesh” J. Armitage Robinson (see below) comments, “‘His flesh’ is the scriptural term for what we speak of as His humanity, His human nature…. The flesh of Christ is our common humanity, which He deigned to make His own. So that in Him ‘all flesh’, that is, all humanity, finds its own. And thus He is Himself our peace: in His own person He has abolished our enmity” (pages 63-64). On the abolishment of the Law, Saint Chrysostom (see below) comments, “Oh! Amazing loving-kindness! He gave us a law that we should keep it, and when we kept it not, and ought to have been punished, He even abrogated the law itself” (page 72). Although many scholars think that “the law of commandments [contained] in ordinances” refers to the entire Mosaic law, others think that it refers to just that law’s ceremonial aspect but not to its moral aspect because Jesus told his disciples that he hadn’t come to destroy the Law (Matthew 5:17-20). In light of Jesus’ abolishing at least the ceremonial law of the Jews, we must be careful that we don’t absolutize ceremonial aspects of the particular part of the Church which we are part of and look down upon members of other parts of the Church for not observing those ceremonies.

In verses 15b-16 Paul gives as Christ’s reason for setting aside the Law his desire to create a new people, the Church, comprised of Jews and Gentiles reconciled together in peace to God through Jesus’ death on the cross. On “by the cross” John Calvin (see below) comments, “The word cross is added to denote the sacrifice of expiation. Sin is the cause of the enmity between God and us; and until it is abolished, we shall never be in God’s favour. It has been blotted out by the death of Christ, in which He offered Himself to the Father as an expiatory Victim. There is another reason, indeed, why he mentions the cross here, for it is through the cross that all ceremonies have been abolished” (page 152). “Having slain the enmity” refers not only to the horizontal enmity between Jews and Gentiles but also to the vertical enmity between sinners and God.

In verses 17-18 Paul said that Christ did this by coming and preaching peace with God to both “you which were afar off” (the Gentiles) and “them that were nigh” (the Jews) so that through him both have access to the Father by the Holy Spirit. In verse 17 Paul probably had in mind Isaiah 57:19, “Peace, peace to him that is far off, and to him that is near, saith the LORD; and I will heal him.” Because of Christ’s preaching peace, we are able to address God as “Abba Father” (Romans 8:15; “Abba” is the Aramaic word for Father). Note that each Person of the Trinity is referred to in verses 17-18. A. Skevington Wood (see below) poses the question of when Christ preached peace to both Gentiles and Jews and answers, “Clearly it was not during his earthly ministry prior to the cross. Was it after the resurrection and before his ascension? Was it not rather by the Spirit and through the apostles, as the missionary program of the infant church was inaugurated in obedience to the Great Commission (Matt 28:20)?” (page 41). Matthew Henry (see below) observes, “When the messengers of Christ deliver his truths, it is in effect the same as if he did it immediately himself” (page 695).

Consequences (2:19-22)

“Now therefore” indicates that the situation described in verses 19-22 is based on what Christ was described as doing in verses 14-18. In the passage Paul uses three comparisons to describe the corporate nature of redemption (citizenship, a family, and a building), emphasizing to the Gentile believers (“you”) in the church at Ephesus that they have an equal place with Jewish believers in the broader church.

On verse 19a J. Wesley Adams and Donald Stamp (see below) observe, “The word ‘foreigners’ refers to short-term visitors to a country; ‘aliens’ refers to resident aliens who have officially settled in a foreign country but have no intrinsic rights. Such was the status of Gentiles under the old covenant who converted to the Jewish faith. But now because of Christ, Gentile converts have full citizenship and all the rights pertaining thereto” (page 1047). On verse 19b F. F. Bruce (see below) observes, “If the community is viewed as a house or household, the Gentile believers are full members of the family–not household servants but sons and daughters, with all the rights of inheritance that sons and daughters enjoy. The Father to whom they have access is the same Father as he whom their brothers and sisters of Jewish origin have access–it is by the same Spirit that his Gentile and Jewish children alike acknowledge him as their Father” (page 303).

In verses 20-22 Paul compares the church to a building. Walter L. Liefeld (see below) suggests that “the foundation of the apostles and prophets” probably refers to “the founding work of the early Christian apostles and prophets as they preached and taught God’s work” (page 1988). “Prophets” may denote the Old Testament prophets, but Paul’s placing “apostles” before “prophets” favours their being New Testament prophets. Klyne Snodgrass (see below) explains the significance of Jesus Christ’s being the “chief cornerstone” of the foundation. He notes that “cornerstones in ancient buildings were the primary load-building stones that determined the lines of the building,” refers to Isaiah 28:16’s description of the cornerstone as providing security in a time of destruction, and concludes, “Whereas the apostles and prophets are mentioned because of their teaching, Christ is mentioned because of his person and work. He makes the whole building possible, including the rest of the foundation. He is the promised security on which the community of God is built” (page 138). On “dwelling” Peter T. O’Brien (see below) comments, “What a magnificent change has occurred in the readers’ situation. In contrast to what they once were–separated from the Messiah, outside of the covenant community, without God and without hope (vv. 11, 12)–now they are being built into the dwelling place of God himself” (page 220-21). Note that verse 22 contains another indirect Trinitarian reference–in whom (Christ), God (the Father), and the Spirit.

The commentaries that I quoted from or referred to above are:

• J. Wesley Adams and Donald C. Stamps, “Ephesians” in Full Life Commentary to the New Testament, Grand Rapids, Michigan: ZondervanPublishingHouse, 1994
• Albert Barnes, Barnes’ Notes on the New Testament, Grand Rapids, Michigan: Kregel Publications, 1975 reprint (originally published in the 1830’s) (available online)
  T. K. Abbott, A Critical and Exegetical Commentary on the Epistles to the Ephesians and to the Colossians in The International Critical Commentary, Edinburgh: T. & T. Clark, 1897
• Francis W. Beare, “The Epistle to the Ephesians” in The Interpreter’s Bible, Nashville, Tennessee, 1953
• F. F. Bruce, The Epistles to Colossians, Philemon, and Ephesians in The New International Commentary on the New Testament, Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1984
• John Calvin, The Epistles of Paul the Apostle to the Galatians, Ephesians, Philippians and Colossians in Calvin’s Commentaries, Edinburgh: The Saint Andrew Press, 1965 (originally published in French 1548)
• Saint Chrysostom, Homilies on Galatians…Philemon in A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969 reprint (originally composed in Greek before 392)
• Matthew Henry, A Commentary on the Whole Bible, Old Tappan, New Jersey: Fleming H. Revell Company, reprint (Ephesians completed after Henry’s death in 1714) (available online)
• Harold W. Hoehner, Ephesians: An Exegetical Commentary, Grand Rapids, Michigan: Baker Academic, 2002
• R. C. H. Lenski, The Interpretation of St. Paul’s Epistles to the Galatians, to the Ephesians, and to the Philippians, Minneapolis, Minnesota: Augsburg Publishing House, 1937
• Walter L. Liefeld, “Ephesians” in NIV Study Bible, Grand Rapids, Michigan: Zondervan, 2011 edition (original copyright 1985)
• Andrew T. Lincoln, Ephesians in Word Biblical Commentary, Dallas, Texas: Word, 1990
• Peter T. O’Brien, The Letter to the Ephesians in Pillar New Testament Commentary, Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1999
• J. Armitage Robinson, St. Paul’s Epistle to the Ephesians, London: Macmillan and Co., Limited, 1903
• Klyne Snodgrass, Ephesians in NIV Application Commentary, Grand Rapids, Michigan: Zondervan, 1996
• Max Turner, “Ephesians” in New Bible Commentary, Leicester, England: Inter-Varsity Press, 1994
• A. Skevington Wood, “Ephesians” in The Expositor’s Bible Commentary, Grand Rapids, Michigan: Zondervan Publishing House, 1978

Made Alive in Christ (2:1-10)

Klyne Snodgrass (see below) describes Ephesians 2:1-10 as “one of the clearest, most expressive, and most loved descriptions of salvation in the New Testament” (page 93). In it Paul continues to talk about God’s “mighty power.” As He wrought in Christ in raising him from the dead and seating him at His right hand (1:20), He works in the members of the Church, raising them from being dead in sins to sit in heavenly places with Christ (2:5-6).

1 And you [hath he quickened], who were dead in trespasses and sins; 2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: 3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. 4 But God, who is rich in mercy, for his great love wherewith he loved us, 5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) 6 And hath raised [us] up together, and made [us] sit together in heavenly [places] in Christ Jesus: 7 That in the ages to come he might shew the exceeding riches of his grace in [his] kindness toward us through Christ Jesus. 8 For by grace are ye saved through faith; and that not of yourselves: [it is] the gift of God: 9 Not of works, lest any man should boast. 10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. (KJV; for other versions, see https://www.blueletterbible.org/)

1 And you [hath he quickened], who were dead in trespasses and sins. With the insertion of “hath he quickened,” which doesn’t occur in the Greek text until verse 5, this verse is similar to Colossians 2:13, “you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him.” The message of both passages is that before believing in Christ the readers were “dead” because they were cut off from God, the source of true life, by their trespasses and sins and that when they believed in him they were made alive with him. Many attempts have been made to distinguish between “trespasses” and “sins.” Their sources indicate that they mean respectively “falling aside” and “missing the mark,” but Paul seems to treat them as synonyms (see Romans 5:20). Harold W. Hoehner (see below) observes that dead people, as we were before believing in Jesus Christ, have no power to bring life to themselves and that “it is [only] the power of God directed toward us that gives us life” (page 308).

2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience. Paul continues his description of his readers before they were saved, asserting that they had lived as unsaved people live, being guided and indwelt by “the prince of the power of the air,” Satan. J. Wesley Adams and Donald Stamps (see below) observe that “either we are related to God and energized by his power (1:20), or we are related to Satan’s kingdom and ‘energized’ by him” (page 1039). The designation of Satan as “the prince of the power of the air” reminded me of Jesus’ calling Satan “the prince of this world” and saying that, in contrast to his power over us, he had no power over Jesus (John 14:30). Albert Barnes (see below) considers at length why here Satan is called the prince of the air, concluding that it because he is lord of the fallen spirits and that they dwell and rule in the atmosphere (page 978). An even fuller account of Satan’s role in the world is given in Gregory A. Boyd’s Satan and the Problem of Evil (Downer’s Grove, Illinois: InterVarsity Press, 2001).

3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. Paul here changes the form of address from “ye” to “we” to include himself with his readers as having been no better than them and thus being under the same condemnation as them before his and their conversion. The “desires of the flesh” and the “desires of the mind” point to what they did and what they thought before their conversion. “The children of wrath” indicates that before their conversion they were liable to punishment by God.
Many think “by nature” implies “from birth” and thus that “were by nature children of wrath” asserts original sin, the doctrine that we are born in sin and thus subject to God’s wrath from birth. For example, Andrew T. Lincoln (see below) affirms, “If original sin refers to the innate sinfulness of human nature inherited from Adam in consequence of the fall, then such a notion is not entirely alien to the thought of this verse when it speaks of the impossibility of humanity of itself, in its natural condition, escaping God’s wrath” (page 99). On the other hand, T. K. Abbott (see below) claims, “It is true, indeed, that men are born with a sinful and corrupt nature; but to say this is not to say that the infant who has committed no actual sin is an actual object of God’s wrath; still less does it prove that the apostle’s words imply it” (page 46). It seems to me that both are interpreting the passage in accordance with their previously held doctrinal beliefs.

4 But God, who is rich in mercy, for his great love wherewith he loved us, 5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;). Even while we were dead in trespasses and sins and thus deserved punishment from God, in love and mercy He gave us new life together with Christ. Paul emphasizes how remarkable this was by describing the mercy and love that God exercised in doing this as “rich” and “great.” Francis W. Beare (see below) notes that the best comment on verse 5 is Romans 6:23, “For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord,” and comments, “The wages are earned; the free gift is all of grace” (page 643). “Grace” is the free undeserved goodness and favour of God. By it He delivered and continues to deliver us.

6 And hath raised [us] up together, and made [us] sit together in heavenly [places] in Christ Jesus: 7 That in the ages to come he might shew the exceeding riches of his grace in [his] kindness toward us through Christ Jesus. Although both of the events that Paul refers to in verse 6–our being raised up and our sitting together in heavenly places–are in the future, he describes them as already having occurred to emphasize the certainty of the change in our condition. A. Skevington Wood (see below) comments, “Not only do [Christ’s resurrection and ascension] anticipate and assure resurrection and glorification at the end of the age; they are matched by a present realization of the risen lief in Christ and participation with him in his ascended majesty (Col. 3:1-4)” (page 35). In verse 7 Paul says that God did this to demonstrate throughout the future “the exceeding riches of his grace.

8 For by grace are ye saved through faith; and that not of yourselves: [it is] the gift of God: 9 Not of works, lest any man should boast. See Romans 3:21-31 on God’s providing righteousness by faith in Jesus Christ to all believe and on His doing so excluding our boasting because our justification (being declared righteous) is based on faith without works.

10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. In this verse Paul gives another reason why we have no reason to boast about our life as Christians. The good works that we do in it are, as R. C. H. Lenski (see below) put it, “nothing but the product of what God himself has made us to be when he created our spiritual life by his grace” (page 425). Thus Paul closes this section of his letter with yet another reminder that we are totally dependent on the grace of God for our salvation.

The commentaries that I consulted in my study of Ephesians 2:1-10 are:

• T. K. Abbott, A Critical and Exegetical Commentary on the Epistles to the Ephesians and to the Colossians in The International Critical Commentary, Edinburgh: T. & T. Clark, 1897
• J. Wesley Adams and Donald C. Stamps, “Ephesians” in Full Life Commentary to the New Testament, Grand Rapids, Michigan: ZondervanPublishingHouse, 1994
• Albert Barnes, Barnes’ Notes on the New Testament, Grand Rapids, Michigan: Kregel Publications, 1975 reprint (originally published in the 1830’s) (available online)
• S. M. Baugh, “The Letter of Paul to the Ephesians” in ESV Study Bible, Wheaton, Illinois: Crossway Bibles, 2008
• Francis W. Beare and Theodore O. Wedel, “The Epistle to the Ephesians” in The Interpreter’s Bible, Nashville, Tennessee: Abington Press, 1953
• John Albert Bengel, New Testament Word Studies, Grand Rapids, Michigan: Kregel Publications, 1971 (originally published in 1742 in Latin)
• F. F. Bruce, The Epistles to Colossians, Philemon, and Ephesians in The New International Commentary on the New Testament, Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1984
• John Calvin, The Epistles of Paul the Apostle to the Galatians, Ephesians, Philippians and Colossians in Calvin’s Commentaries, Edinburgh: The Saint Andrew Press, 1965 (originally published in French 1548)
• Saint Chrysostom, Homilies on Galatians…Philemon in A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969 reprint (originally composed in Greek before 392)
• Matthew Henry, A Commentary on the Whole Bible, Old Tappan, New Jersey: Fleming H. Revell Company, reprint (Ephesians completed after Henry’s death in 1714) (available online)
• Harold W. Hoehner, Ephesians: An Exegetical Commentary, Grand Rapids, Michigan: Baker Academic, 2002
• R. C. H. Lenski, The Interpretation of St. Paul’s Epistles to the Galatians, to the Ephesians, and to the Philippians, Minneapolis, Minnesota: Augsburg Publishing House, 1937
• Walter L. Liefeld, “Ephesians” in NIV Study Bible, Grand Rapids, Michigan: Zondervan, 2011 edition (original copyright 1985)
• Andrew T. Lincoln, Ephesians in Word Biblical Commentary, Dallas, Texas: Word, 1990
• Peter T. O’Brien, The Letter to the Ephesians in Pillar New Testament Commentary, Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1999
• J. Armitage Robinson, St. Paul’s Epistle to the Ephesians, London: Macmillan and Co., Limited, 1903
• Klyne Snodgrass, Ephesians in The NIV Application Commentary, Grand Rapids, Michigan: Zondervan, 1996
• Max Turner, “Ephesians” in New Bible Commentary, Leicester, England: Inter-Varsity Press, 1994
• A. Skevington Wood, “Ephesians” in The Expositor’s Bible Commentary, Grand Rapids, Michigan: Zondervan Publishing House, 1978

Prayer (1:15-23)

Paul concludes the introduction to his letter to the church in Ephesus with a prayer for them which grows out of his thanks for what God has already done in them. Like the preceding section, it forms one long sentence. Paul introduces it by expressing thanksgiving for them (verses 15-16a), offers supplication for them (verses 16b-19), and then describes the supreme exaltation of the heavenly Christ (verses 20-23). My comments on it are based on the notes in Albert Barnes’ Notes on the New Testament (https://www.sacred-texts.com/bib/cmt/barnes/eph.htm) augmented by comments made on it in my other commentaries on Ephesians and by personal comments.

15 Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, 16 Cease not to give thanks for you, making mention of you in my prayers; 17 That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: 18 The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, 19 And what [is] the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, 20 Which he wrought in Christ, when he raised him from the dead, and set [him] at his own right hand in the heavenly [places], 21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: 22 And hath put all [things] under his feet, and gave him [to be] the head over all [things] to the church, 23 Which is his body, the fulness of him that filleth all in all. (KJV; for other versions, see https://www.blueletterbible.org/)

15. Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints. Barnes observes that this is one of the passages usually relied upon by those who suppose that the letter was not written to the Ephesians, the argument being that although he had spent three years among them he writes to them as if they were strangers to him. Barnes says that this inference is not conclusive because Paul had been absent from Ephesus some (five or six) years when he wrote this letter.
Walter L. Liefeld (see below) suggests that Paul may be referring to a greatly enlarged church in Ephesus, many members of which he didn’t know.
John Calvin (see below) points out that here Paul sums up the whole perfection of Christians under faith and love. Peter T. O’Brien (see below) notes that though the third member of the familiar Christian triad, faith-love-hope, doesn’t appear in the thanksgiving, it has already been mentioned in the doxology (verse 12) and will become an important element of Paul’s prayer for his readers (verse 18).

16. Cease not to give thanks for you, making mention of you in my prayers. Barnes observes that Paul was far distant from the church at Ephesus and didn’t expect to see them again, but he never forgot their welfare and had faith in prayer and sought that they might advance in knowledge and prayer.
Andrew T. Lincoln (see below) says that Paul is not claiming to having given his whole life over to thanksgiving but just that in his regular times of prayer he does not forget to give thanks for those to whom he is writing. Harold W. Hoehner (see below) observes that in his time of prayer Paul not only gives thanks for those to whom he is writing but also intercedes on behalf of them.

17. That the God of our Lord Jesus Christ, the Father of glory. Barnes says that the reason that Paul describes God as “the God of our Lord Jesus Christ” is that he prays that they might be further acquainted with the Redeemer and the work that he came to do and that the reason that he describes Him as “the Father of glory” is to encourage them to praise and honour him.
On “the God of our Lord Jesus Christ,” Calvin comments that the Son of God became man in such a way that he had God in common with us, as he testified in John 20:17, “I ascend unto my Father, and your Father; and to my God, and your God.” Hoehner observes that the Arians misconstrued the phrase to mean that Christ was not the eternal Word but a created being who prayed and worshipped his Creator. They failed to distinguish between the subordination of the Son to the Father and the unity of essence of the Son and the Father.
F. F. Bruce (see below) observes that this is the only place where Paul uses “the Father of glory” but that since God is the source of all true glory the designation is appropriate; he also notes that God is called “the God of glory” in Psalms 28:3 and Acts 7:2. Klyne Snodgrass (see below) suggests that the idea seems to be “the Father who shows his glory” or who reveals himself.

may give unto you the spirit of wisdom and revelation in the knowledge of him. Barnes says that Paul prays that God will make them wise to understand the great doctrines of the Redeemer, revealing to them more and more of the character of the Redeemer and of the nature and results of his work, in order that they may more fully know and acknowledge him. He says that by “spirit” Paul probably refers to the Holy Spirit as the Author of all wisdom and the Revealer of all truth.
Lincoln notes that there is discussion among commentators whether “spirit” without the definite article (in the Greek) refers to the human spirit as the possessor of a spiritual gift or to the Holy Spirit as the giver of wisdom and revelation. He considers the reasons given for each and, like Barnes, concludes that Paul is referring to the Holy Spirit.
Hoehner claims that “him” is God, not Christ as Barnes thinks, and that “the knowledge of him” is the knowledge of God and his will as in Colossians 1:9.

18. The eyes of your understanding being enlightened. Barnes says that the idea here is that Paul not only wanted their hearts to be right but also wanted their understanding to be right. He explains why it is important for the understanding to be enlightened.
Some versions have “heart” instead of “understanding.” Hoehner considers what “heart” refers to in classical and Biblical literature and concludes that “eyes of the heart” denotes enlightenment of understanding. He also considers six ways of taking the whole clause and concludes that, rather than Paul’s praying that God will give his readers wisdom, revelation, and enlightenment of their understanding, he is praying that God will give them the Spirit of wisdom and revelation, this being possible because they had their understanding enlightened when they believed.

that ye may know what is the hope of his calling, and. Barnes says that Paul identifies three things that he wants them to fully understand, the first being what Christians have a right to expect in the world of glory.
Lincoln explains “his calling” as God’s initiative in bringing a person into relationship with Him and “the hope” as the consummation of a believer’s salvation, not only in heaven but here.

and what the riches of the glory of his inheritance in the saints. Barnes says that this is the second thing that Paul wants them to understand, that there is an abundance of wealth. He says that the “inheritance” here referred to is eternal life.
Lincoln notes that whereas 1:14 referred to “our inheritance” (eternal life) 1:17 refers to “his inheritance” (the saints). He says that what Paul wants the readers to understand is the glory of what God has done in entering into possession of His people and the privilege of being among them. See also the comments on “inheritance” in 1:11 and 1:14 in my previous article.

19. And what [is] the exceeding greatness of his power to us-ward who believe. Barnes says that this is the third thing that Paul wants them to understand, the power of God in the salvation of men. He explains “to us-ward” as “toward us” and “who believe” as “who are Christians.”

according to the working of his mighty power. Barnes says that this should be taken with “which he wrought in Christ” and means that the power which God has exerted in us (described in 2:1-10) is in accordance which was shown in his raising up of the Lord Jesus (described in 1:19-23).
Hoehner says that “according to the working of his mighty power” modifies “the exceeding greatness of his power” and observes that it includes three words for power which describe it. He considers each of the words–working, mighty, power–and how they relate to each other and concludes that the point of using all of them is not to emphasize their distinctiveness but to enforce the idea of God’s abundant power available for believers.

20. Which he wrought in Christ, when he raised him from the dead, and set [him] at his own right hand in the heavenly [places]. Barnes says that the idea is the power which was displayed in raising Jesus from the dead and in setting him at the right hand of God in heaven.
On “from the dead,” Snodgrass notes that the Greek text uses the plural “from the dead ones.” He claims that the difference is important because it suggests that Jesus’ resurrection was not viewed as an isolated event but as the first stage in the future resurrection. However Hoehner says that the plural for “dead” is normal.
Calvin says that “the right hand of God” doesn’t mean some particular place but refers to the power which God the Father bestowed on him of sharing in His government. He also says that “in heaven” doesn’t mean that the right hand of God is confined to heaven.
Lincoln observes that “in the heavenly [places]” points to Christ’s having not simply disappeared but having departed to a new sphere, that of heaven.

21, Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come. Barnes says that the general sense in this verse is that the Lord Jesus was exalted to the highest conceivable dignity and honour (he suggests comparing it to Philippians 2:9 and Colossians 2:10) and that God manifested great power in thus exalting the Lord Jesus and that similar power was exhibited in raising up the sinner from the death of sin to the life and honour of believing. He explains the significance of each term used: principality, power, dominion, and name that is named.
Calvin says that “in that which is to come” is expressly mentioned that the excellence of Christ is not temporal, but eternal.

22. And hath put all [things] under his feet, and gave him [to be] the head over all [things] to the church. Barnes explains that this means that God has made all the great powers of heaven, earth, and hell are made subject to Christ as the Head and King of the church and thus no weapon that is formed against it shall prosper.

23. Which is his body. Barnes observes that the comparison of the church with a person or body, of which the Lord Jesus is the head, is not uncommon. He suggests comparing his notes on 1 Corinthians 11:3 and 12:27 and on Ephesians 4:15-16.
Hoehner contrasts God’s having subjected all creation, friends and enemies alike, under Christ’s feet with His giving Christ, the head of everything, to the church whose members have an integral relationship with Christ.
O’Brien suggests that Paul’s coordination of head and body was a natural development from his earlier letters, where the body terminology refers to the mutual relations of church members (Romans 12:4-5; 1 Corinthians 12:12-27). He also suggests that Paul’s “the body of Christ” may have come from his encounter with Christ on his way to Damascus when Christ identified himself with his followers by saying, “Saul, Saul, why persecutest thou me?” (Acts 9:4).

the fulness of him. Barnes defines “fulness” as “that which is filled, the filling up, the contents,” but says that the exact meaning is not very clear. He says that it seems probable that the sense is that which without his dominion would not be complete. He goes on to share the explanations of several other Bible scholars. He paraphrases “of him” as “of the Redeemer.”
O’Brien says that “the fulness of him that filleth all in all” is one of the most complex in Ephesians. He addresses six significant issues, the first three of which I’ll summarize here and the final three of which I’ll summarize under that filleth all in all.
(1) how “fulness” is to be interpreted here. He concludes that it denotes something like the divine power, essence, and glory.
(2) what is the antecedent of “fulness.” He notes that many commentators have taken it to be “him” in verse 22 but says that is better to regard it as in apposition to “body” and to take it to refer to the church.
(3) whether “fulness” has an active or a passive significance. He says that given the conclusion that the antecedent of “fulness” is “body,” the passive is more probable, that the church is filled by Christ rather than that it fills Christ.

that filleth all in all. Barnes paraphrases this clause as “that fills all things, or who pervades all things” and says that its idea is that there is no place where he is not and which he does not fill and that he is the source of all the holy and happy influences that are abroad in the works of God.
(4) what is the meaning of this clause. He concedes that it could signify that the church is the fulness of Christ, who is being filled (by God or by the church). Noting that according to Colossians 1:19 and 2:9 Christ is already the fulness of God, he says that it is preferable to signify “him who fills.”
(5) how to account for this equating of “body” and “fulness.” He says that it is intended to assure the readers that they share in God’s power and glory.
(6) Christ is the one who completely fills everything.
O’Brien observes that in speaking of the church as Christ’s “body” and “fulness,” Paul underlines its significance within God’s plan. However O’Brien also points out that this gives no grounds for feeling superior because the church is wholly dependent on Christ.

The clause is given as “who is being all in all filled” in three ancient versions and that reading is supported by Saint Chrysostom (see below) and J. Armitage Robinson (see below). Chrysostom closes his comments on the clause with “It is by all [members of the body] that His body is filled up. Then is the head filled up, then is the body rendered perfect, when we are all knit together and united” (page 62). Robinson describes the clause as “the most remarkable expression in the whole epistle” (page 42) and explains at length how the Head of the Church, Christ, is being completed or fulfilled in the Body, the Church. Bible passages that he refers to in his explanation are 1 Corinthians 12:12, Colossians 3:11, and (especially) Colossians 1:24.

Barnes makes four observations on the whole passage:
(1) that just views of the exaltation of the Redeemer are to be obtained by the influence of the Spirit of God on the heart, verses 17-19.
(2) It is very desirable to have such views of an exalted Saviour. So Paul prayed when he earnestly prayed that God would give such views to the Ephesians, verses 17-20.
(3) The church is safe. Her great Head is on the throne of the universe, and no weapon that is formed against her can prosper.
(4) Let us commit our souls to this exalted Redeemer. Such a Redeemer we need–one who has all power in heaven and earth. Such a religion we need–one that restore the dead to life. Such hope and confidence we need as he can give–such peace and confidence as shall result from unwavering confidence in Him who filleth all in all.
I echo Barnes’ appeal in (4).

The commentaries that I refer to or quote above besides Notes on the New Testament are:

• F. F. Bruce, The Epistles to Colossians, Philemon, and Ephesians in The New International Commentary on the New Testament, Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1984
• John Calvin, The Epistles of Paul the Apostle to the Galatians, Ephesians, Philippians and Colossians in Calvin’s Commentaries, Edinburgh: The Saint Andrew Press, 1965 (originally published in French 1548)
• Saint Chrysostom, Homilies on Galatians…Philemon in A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969 reprint (originally composed in Greek before 392)
• Harold W. Hoehner, Ephesians: An Exegetical Commentary, Grand Rapids, Michigan: Baker Academic, 2002
• Walter L. Liefeld, “Ephesians” in NIV Study Bible, Grand Rapids, Michigan: Zondervan, 2011 edition (original copyright 1985)
• Andrew T. Lincoln, Ephesians in Word Biblical Commentary, Dallas, Texas: Word, 1990
• Peter T. O’Brien, The Letter to the Ephesians in Pillar New Testament Commentary, Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1999
• J. Armitage Robinson, St. Paul’s Epistle to the Ephesians, London: Macmillan and Co., Limited, 1903
• Klyne Snodgrass, Ephesians in NIV Application Commentary, Grand Rapids, Michigan: Zondervan, 1996