Latter-day Saint Seminar Volume 3, Number 39 September 28, 1999 ________________________________________________________________________ Table of Contents ________________________________________________________________________ GD39 - Ephesians Article 1 - Comments, by S. Kurt Neumiller kurtn@cybcon.com Article 2 - Article, Commentary Critical and Explanatory on the Whole Bible by Robert Jamieson, A. R. Fausset and David Brown http://ccel.wheaton.edu/j/jfb/jfb/JFB00.htm ________________________________________________________________________ Comments, by S. Kurt Neumiller ________________________________________________________________________ General Comments on Ephesians The Epistle to the Ephesians wasn't originally written to the Ephesians and wasn't under this title. The oldest available manuscripts leave the "at Ephesus" in 1:1 out. In the comments in the Article included below Fasset argues strenuously for the Ephesians being the original audience, but his comments come from a text published in 1871. Since then, these manuscripts have come to light and very much suggest the ecclesia at Ephesus was not the original target. The present scholarly view is that the letter was aimed at various churches in and around Asia Minor as opposed to one in specific. The result was the body addressed in 1:1 would have been different depending upon whom Paul intended the copyist to send the letter to. The assumption is subsequent copyists omitted the body to whom the individual letters were addressed due to lack of harmony. Subsequently, harmony was imposed by inserting "at Ephesus" to fill in the missing address using the largest and best known church in Asia Minor. Supporting this general hypothesis are the following: - The letter at hand lacks any salutations to specific persons. As Paul had spent considerable time at Ephesus, this seems odd since he commonly addresses specific persons when writing letters to specific audiences. - The letter is arranged in a general format (the same used in Colossians) of Doctrine (ch. 1-3) and Exhortation (ch. 4- 6). The letter does not address any specific problems or questions as does the letters to the Corinthians and Romans, it simply addresses general doctrinal matters and exhorts them to have a godly walk. This format would suit a more general audience. - Paul states that he had heard of their conversion second- hand in 1:15, there is no suggestion of witnessing it firsthand. This would suggest he is addressing a body of believers that he has not ministered to personally, as was the case with the Ephesians. Thus, the letter was, in all likelihood, not intended for the Ephesians. Rather, it was intended for various Churches. The letter was written while Paul was in Rome waiting for his trial before Caesar, hence the references to being in captivity, cf. 3:1, 4:1. As noted above, the letter can be divided into two main parts, first a series of comments on doctrinal matters in ch. 1-3 and then a series of exhortations in ch. 4-6. Just as a side note, the LDS edition KJV Bible has a rather lengthy discussion on the Pauline writings in the Bible Dictionary under "Pauline Epistles". Background material, probable dates, and subject breakdowns by chapter and verse are included. Obviously, the discussion is far from comprehensive, but it is still a good reference and students should be made aware of it. Comments on Ephesians 1 This chapter addresses two important doctrinal matters, one of which is still quite important to us today. The first is a discussion of the foreordination of both Jews and Gentiles to salvation. Obviously, at this time in the early Church, there were still matters of distinction between the two groups hinging on the application of the Law. So, Paul emphasizes to these various Churches, which were probably predominantly Gentiles, that salvation is available to both groups and it had been intended so from the beginning. Today, this is not a major doctrinal issue. The second point discussed is Paul's desire that the converts come to know Christ through the Spirit of revelation. This is a doctrinal point that is still emphasized a great deal in the present LDS Church. Paul similarly forwards such spiritual learning by revelation in 1 Cor. 2. v1-2 Opening address and salutation. v3-14 Foreordination of salvation was for both Israel and the Gentiles. Christ's sacrifice applies to all of the human family. Verses 3-11 address the Gentiles with an adoption theme, and v. 12-14 address natural Israel. Note in the two sections you have parallel repetition of foreordination (v. 5, 11), the praise of the glory of God (v. 6, 12, 14), and salvation through Christ (v. 3, 7). The only substantive doctrinal difference between the two sections is that of adoption (v. 5) versus inheritance (v. 11), which is the mechanism of election. Thus, with regards to salvation, there is no difference between the groups except to how they are chosen. v5 "predestinated", the Greek term is "proorizo" which is a compound from the Greek terms "pro" and "horizo". The Greek most literally translates to "before-determine". It is simply a matter of whether the translators espouse the doctrine of foreordination or predestination as to how they translate it. Here are the Strong's entries for the three Greek terms: 4309 proorizo {pro-or-id'-zo} from 4253 and 3724; TDNT - 5:456,728; v AV - predestinate 4, determine before 1, ordain 1; 6 1) to predetermine, decide beforehand 2) in the NT of God decreeing from eternity 3) to foreordain, appoint beforehand 4253 pro {pro} a primary preposition; TDNT - 6:683,935; prep AV - before 44, above 2, above ... ago 1, or ever 1; 48 1) before 3724 horizo {hor-id'-zo} from 3725; TDNT - 5:452,728; v AV - determine 2, ordain 2, as it was determined + 2596 + 3588 1, declare 1, limit 1, determine 1; 8 1) to define 1a) to mark out the boundaries or limits (of any place or thing) 1b) to determine, appoint 1b1) that which has been determined, acc. to appointment, decree 1b2) to ordain, determine, appoint v9 "the mystery of his will", this is discussed in detail in ch. 3 and is what Paul is referring to in 3:3 when he says "as I wrote afore in few words". v10 "the dispensation of the fulness of times", a phrase common in LDS lingo and discussed extensively in the D&C, cf. D&C 27:13, D&C 112:30, D&C 121:31, D&C 124:41, D&C 128:18, D&C 128:20, D&C 138:48. The phrase is generally referring to the "times of the Gentiles" which was initiated anciently with Acts 10 and is to be fulfilled per Luke 21:24, D&C 45:25-30. v15-23 Paul commends their noteworthy faith and encourages them to increase their knowledge of Jesus Christ by revelation (v. 17) so they may fully understand his nature (v. 20-23). Paul reiterates this idea in 3:14-19. The two points of doctrine Paul is aiming at in specific are the resurrection (v. 20) and the godhood of the Son (v. 21-22). I would assume Paul's intention is to mitigate the traditional Jewish position that the messiah is a physical deliverer and earthly king. Even if the Churches in Asia Minor were not heavily influenced by Judaizers, the temptation to strip Jesus of divine elements would be strong, even as it is common today for people to find the "historical Jesus" more palatable than a divine one. Paul wants the ecclesia to know for a certainty by personal revelation that Jesus was exactly what he claimed to be and did exactly what he said he would. v15-17 Paul appears to be advocating they change their faith into knowledge via revelation in the same manner as is discussed in Alma 32. Comments on Ephesians 2 v1-10 These new members of the ecclesia were formerly spiritually dead (v. 1) because they walked after the manner of the world according to the machinations of the adversary (v. 2). Paul himself and the others in the ecclesia whom these new members have now joined were likewise spiritually dead, being carnal and worldly as all those outside of the eccelsia are (v. 3). But God's love and mercy caused Him to raise up the spiritually dead and make them spiritually alive with Christ, even though they didn't deserve it (v. 4-5). We have been raised up with Christ (v. 6), showing the Father's kindness to us as a result of Jesus Christ's sacrifice (v. 7). Salvation is a gift of the Father granted to us because of our faith in the Son (v. 8), it is not something we have earned by keeping the commandments, so we cannot boast in our righteousness (v. 9). However, while we don't earn salvation by keeping the commandments, we still need to have a godly walk because we have been told to do so (v. 10). When Paul previously discussed Grace and works (e.g., Rom. 2:13, Rom. 5:1-2) his intent was to mitigate the reliance on the works of the Law of Moses which are still being pushed by the Judaizers within the ecclesia. Here, Paul's intent is quite different. He is emphasizing how unworthy the individual is of God's Grace and how all men are sinners who rely on God's love and mercy. Paul is probably addressing congregations that are mainly, if not entirely, composed of Gentiles, so the threat of Judaizers was probably minimal. v8-10 are commonly used by those not favorably disposed to the LDS Church in an effort to argue LDS doctrine of salvation is not Biblical because we believe we have to "work" for our salvation. This matter is discussed at length in the following: http://www.cybcon.com/~kurtn/saved.txt Another possible tangent on the "saved by grace" topic is the somewhat common idea that the Resurrection is what is being referred to. This cannot be the case as the Resurrection is universal to all who have ever lived upon the earth. One does not need faith to be resurrected, so this cannot be what Paul is referring to. Grace is conditional upon faith, resurrection is unconditionally granted. v11-22 Christ's sacrifice has ended the division between the uncircumcised Gentiles and circumcised Israel because the Law of Moses has been abolished (v. 11-16). Now, all people have access to the Father via the same Holy Spirit, and so there are no more foreigners in the ecclesia (v. 18-19). They are established upon the foundation of the apostles and prophets with Jesus Christ as their cornerstone (v. 20) and so the whole ecclesia should be built together as a Temple of God (v. 21) wherein the Spirit of God dwells (v. 21). v17 is apparently a paraphrase of Isa. 57:19. ________________________________________________________________________ Article ________________________________________________________________________ Commentary Critical and Explanatory on the Whole Bible (1871) Robert Jamieson, A. R. Fausset and David Brown THE EPISTLE OF PAUL THE APOSTLE TO THE EPHESIANS Commentary by A. R. FAUSSETT INTRODUCTION The headings (Eph 1:1, and Eph 3:1, show that this Epistle claims to be that of Paul. This claim is confirmed by the testimonies of IRENAEUS, [Against Heresies, 5.2,3; 1.8,5]; CLEMENT OF ALEXANDRIA, [Miscellanies, 4, P. 65, and The Instructor, 1.8]; ORIGEN, [Against Celsus, 4,211]. It is quoted by VALENTINUS, A.D. 120, namely, Eph 3:14-18, as we know from HIPPOLYTUS [The Refutation of All Heresies, p. 193]. POLYCARP [Epistle to the Philippians, 12], testifies to its canonicity. So TERTULLIAN [Against Marcion, 5,17]. IGNATIUS [Epistle to the Ephesians, 12], which alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians in his Epistle. Two theories, besides the ordinary one, have been held on the question, to whom the Epistle is addressed. GROTIUS, after the heretic Marcion, maintains that it was addressed to the Church at Laodicea, and that it is the Epistle to which Paul refers in Col 4:16. But the Epistle to the Colossians was probably written before that to the Ephesians, as appears from the parallel passages in Ephesians bearing marks of being expanded from those in Colossians; and Marcion seems to have drawn his notion, as to our Epistle, from Paul's allusion (Col 4:16) to an Epistle addressed by him to the Laodiceans. ORIGEN and CLEMENT OF ALEXANDRIA, and even TERTULLIAN, who refers to Marcion, give no sanction to his notion. No single manuscript contains the heading, "to the saints that are at Laodicea." The very resemblance of the Epistle to the Ephesians, to that to the Colossians, is against the theory; for if the former were really the one addressed to Laodicea (Col 4:16), Paul would not have deemed it necessary that the churches of Colosse and Laodicea should interchange Epistles. The greetings, moreover (Col 4:15), which he sends through the Colossians to the Laodiceans, are quite incompatible with the idea that Paul wrote an Epistle to the Laodiceans at the same time, and by the same bearer, Tychicus (the bearer of our Epistle to the Ephesians, as well as of that to Colosse, Eph 6:21; Col 4:7); for who, under such circumstances, would not send the greetings directly in the letter to the party saluted? The letter to Laodicea was evidently written some time before that to Colosse, Archbishop USHER has advanced the second theory: That it was an encyclical letter headed, as in Manuscript B., "to the saints that are . . . and to the faithful," the name of each Church being inserted in the copy sent to it; and that its being sent to Ephesus first, occasioned its being entitled, as now, the Epistle to the Ephesians. ALFORD makes the following objections to this theory: (1) It is at variance with the spirit of the Epistle, which is clearly addressed to one set of persons throughout, co-existing in one place, and as one body, and under the same circumstances. (2) The improbability that the apostle, who in two of his Epistles (Second Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The still greater improbability that he should have, as on this hypothesis must be assumed, written a circular Epistle to a district, of which Ephesus was the commercial capital, addressed to various churches within that district, yet from its very contents (as by the opponents' hypothesis) not admitting of application to the Church of that metropolis, in which he had spent so long a time, and to which he was so affectionately bound. (4) The inconsistency of this hypothesis with the address of the Epistle, and the universal testimony of the ancient Church. The absence of personal greetings is not an argument for either of the two theories; for similarly there are none in Galatians, Philippians, First and Second Thessalonians, First Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices. Writing, as he does in this Epistle, on the constitution and prospects of Christ's universal Church, he refers the Ephesians, as to personal matters, to the bearer of the Epistle, Tychicus (Eph 6:21, 22). As to the omission of "which are at Ephesus" (Eph 1:1), in Manuscript B., so "in Rome" (Ro 1:7) is omitted in some old manuscripts: it was probably done by churches among whom it was read, in order to generalize the reference of its contents, and especially where the subject of the Epistle is catholic. The words are found in the margin of Manuscript B, from a first hand; and are found in all the oldest manuscripts and versions. Paul's first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Ac 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (Ac 18:24-26), and Aquila and Priscilla (Ac 18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus "three years" (Ac 19:10, the "two years" in which verse are only part of the time, and Ac 20:31); so that the founding and rearing of this Church occupied an unusually large portion of the apostle's time and care; whence his language in this Epistle shows a warmth of feeling, and a free outpouring of thought, and a union in spiritual privileges and hope between him and them (Eph 1:3, &c;.), such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian Church to meet him at Miletus, where he delivered his remarkable farewell charge (Ac 20:18-35). This Epistle was addressed to the Ephesians during the early part of his imprisonment at Rome, immediately after that to the Colossians, to which it bears a close resemblance in many passages, the apostle having in his mind generally the same great truths in writing both. It is an undesigned proof of genuineness that the two Epistles, written about the same date, and under the same circumstances, bear a closer mutual resemblance than those written at distant dates and on different occasions. Compare Eph 1:7 with Col 1:14; Eph 1:10 with Col 1:20; Eph 3:2 with Col 1:25; Eph 5:19 with Col 3:16; Eph 6:22 with Col 4:8; Eph 1:19; 2:5 with Col 2:12, 13; Eph 4:2-4 with Col 3:12-15; Eph 4:16 with Col 2:19; Eph 4:32 with Col 3:13; Eph 4:22-24 with Col 3:9, 10; Eph 5:6-8 with Col 3:6-8; Eph 5:15, 16 with Col 4:5; Eph 6:19, 20 with Col 4:3, 4; Eph 5:22-33; 6:1-9 with Col 3:18; Eph 4:24, 25 with Col 3:9; Eph 5:20-22 with Col 3:17, 18. Tychicus and Onesimus were being sent to Colosse, the former bearing the two Epistles to the two churches respectively, the latter furnished with a letter of recommendation to Philemon, his former master, residing at Colosse. The date was probably about four years after his parting with the Ephesian elders at Miletus (Ac 20:6-38), about A.D. 62, before his imprisonment had become of the more severe kind, which appears in his Epistle to the Philippians. From Eph 6:19, 20 it is plain he had at the time, though a prisoner, some degree of freedom in preaching, which accords with Ac 28:23, 30, 31, where he is represented as receiving at his lodgings all inquirers. His imprisonment began in February A.D. 61 and lasted "two whole years" (Ac 28:30) at least, and perhaps longer. The Church of Ephesus was made up of converts partly from the Jews and partly from the Gentiles (Ac 19:8-10). Accordingly, the Epistle so addresses a Church constituted (Eph 2:14-22). Ephesus was famed for its idol temple of Artemis or Diana, which, after its having been burnt down by Herostratus on the night that Alexander the Great was born (355 B.C.), was rebuilt at enormous cost and was one of the wonders of the world. Hence, perhaps, have arisen his images in this Epistle drawn from a beautiful temple: the Church being in true inner beauty that which the temple of the idol tried to realize in outward show (Eph 2:19-22). The Epistle (Eph 4:17; 5:1-13) implies the profligacy for which the Ephesian heathen were notorious. Many of the same expressions occur in the Epistle as in Paul's address to the Ephesian elders. Compare Eph 1:6, 7; 2:7, as to "grace," with Ac 20:24, 32: this may well be called "the Epistle of the grace of God" [ALFORD]. Also, as to his "bonds," Eph 3:1, and 4:1 with Ac 20:22, 23. Also Eph 1:11, as to "the counsel of God," with Ac 20:27. Also Eph 1:14, as to "the redemption of the purchased possession," with Ac 20:28. Also Eph 1:14, 18; 2:20; 5:5, as to "building up" the "inheritance," with Ac 20:32. The object of the Epistle is "to set forth the ground, the course, and the aim and end of THE CHURCH OF THE FAITHFUL IN CHRIST. He speaks to the Ephesians as a type or sample of the Church universal" [ALFORD]. Hence, "the Church" throughout the Epistle is spoken of in the singular, not in the plural, "churches." The Church's foundation, its course, and its end, are his theme alike in the larger and smaller divisions of the whole Epistle. "Everywhere the foundation of the Church is in the will of the Father; the course of the Church is by the satisfaction of the Son; the end of the Church is the life in the Holy Spirit" [ALFORD]. Compare respectively Eph 1:11; 2:5; 3:16. This having been laid down as a matter of doctrine (this part closing with a sublime doxology, Eph 3:14-21), is then made the ground of practical exhortations. In these latter also (from Eph 4:1, onward), the same threefold division prevails, for the Church is represented as founded on the counsel of "God the Father, who is above all, through all, and in all," reared by the "one Lord," Jesus Christ, through the "one Spirit" (Eph 4:4-6, &c;.), who give their respective graces to the several members. These last are therefore to exercise all these graces in the several relations of life, as husbands, wives, servants, children, &c;. The conclusion is that we must put on "the whole armor of God" (Eph 6:13). The sublimity of the STYLE and LANGUAGE corresponds to the sublimity of the subjects and exceeds almost that of any part of his Epistles. It is appropriate that those to whom he so wrote were Christians long grounded in the faith. The very sublimity is the cause of the difficulty of the style, and of the presence of peculiar expressions occurring, not found elsewhere. ________________________________________________________________________ Next Assignment: Philippians, Colossians, Philemon ________________________________________________________________________ A note to readers: LDS Seminar Digest [LDSS-D] is a summary of posts made to LDS Seminar, an open forum for discussion on upcoming Gospel Doctrine lessons. 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