Notes on Ephesians "For the Perfecting of the Saints", CFM study for Sept. 30 - Oct. 13

About Ephesians

• Authorship is somewhat disputed in this letter, even though it says it was written by the Apostle Paul, who was a prisoner at the time (which imprisonment is also subject to debate).  Scholars seem about evenly divided, partly because some of the language and the tone is different than other letters.  But as we've seen in the past, different wording or tone could just indicate a different scribe was used, and many well-regarded scholars, such as Tom Wright, do think that Paul wrote it. 
• The intended recipients could have been the Ephesians, but "In the King James Version, Ephesians 1:1 states that the Epistle to the Ephesians is addressed “to the saints which are at Ephesus”; however, the earliest manuscripts of Ephesians do not contain the words “which are at Ephesus.” This means that Paul may not have written the epistle specifically to the Ephesians but to several congregations of Saints, including those in Ephesus. Ephesus served as Paul’s headquarters during his third missionary journey (see Acts 19:9–10; 20:31), and he had great affection for these people (see Acts 20:17, 34–38)." (New Testament Student Manual)  Adding to this view, there are parts of the letter where Paul seems to not know the recipients well (1:15 says "...after I heard of your faith in the Lord Jesus, and love unto all the saints").  Since he spent a good deal of time in Ephesus, it seems likely the letter was a circular, meant to be sent around to several cities in the area.
• "Paul stated that he was a prisoner at the time he wrote the Epistle to the Ephesians (see Ephesians 3:1; 4:1; 6:20), so Ephesians may have been written during Paul’s first imprisonment in Rome, around A.D. 61 to 63, and perhaps at the same time he wrote the Epistle to Philemon and the Epistle to the Colossians (which bear many similarities to Ephesians). During this time Paul was being held under house arrest, but he had the freedom to receive visitors and teach the gospel (see Acts 28:16–31)." (New Testament Student Manual).  

Opening Address, Ephesians 1:1-14

• Paul points out in verse one that he is an apostle "by the will of God."  It must have brought him comfort to feel that he was doing God's will and not His own.
• Verses 4-5 tell us that we were chosen before the "foundation of the world" "having predestinated us unto the adoption of children by Jesus Christ to himself."  Verse 11 also refers to us being "predestinated."  As we have seen in other letters (like Romans chapter 8), the word in Greek translated "predestined" simply means planned in advance.  Thomas Wayment notes, "Greek makes no distinction between foreordain and predestine.  The two words have taken on nuanced meanings in theological discussions which are foreign to Paul's writings and Paul uses the word in the sense of prepaying or preparing."
• How does it change your perspective on life to know that God has a plan for you and placed you where you are for His purposes?  It gives me strength and confidence that He will help me in my heavy responsibilities and that He didn't send me to fail.  
• Christ is the reason we have "redemption through his blood, the forgiveness of sins, according to the riches of his grace" (v. 7).  Christ makes possible our repentance and forgiveness through his grace!
• Verse 10 says "That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:"  Elder David A. Bednar has spoken about this promised gathering together of all things in one, comparing it to the way a rope is made up of many tiny strands put together, "The gospel of Jesus Christ is a magnificent tapestry of truth “fitly framed” and woven together. As we learn and link together revealed gospel truths, we are blessed to receive precious perspective and increased spiritual capacity through eyes that can see the Lord’s influence in our lives and ears that can hear His voice. And the principle of gathering together in one—even in Him—can assist us in changing the traditional checklists into a unified, integrated, and complete whole."
• With our trust in Christ, we can be sealed with the Holy Spirit of Promise (v. 13).  "The Holy Ghost is the Holy Spirit of Promise (Acts 2:33). He confirms as acceptable to God the righteous acts, ordinances, and covenants of men. The Holy Spirit of Promise witnesses to the Father that the saving ordinances have been performed properly and that the covenants associated with them have been kept.  They who are sealed by the Holy Spirit of Promise receive all that the Father has, D&C 76:51–60 (Eph. 1:13–14).  All covenants and performances must be sealed by the Holy Spirit of Promise to have force after this life, D&C 132:7, 18–19, 26." (Guide to the Scriptures)
• From the student manual, "Paul taught that the gift of the Holy Ghost is “the earnest of our inheritance” (Ephesians 1:14). The word earnest here means “a token of what is to come” (see the commentary for 2 Corinthians 1:22; 5:5). In other words, “this gift [of the Holy Ghost] is a foretaste of eternal joy and a promise of eternal life” (Preach My Gospel: A Guide to Missionary Service [2004], 65). The gifts of the Spirit also act as a foretaste of the eternal rewards that await the faithful in the next life.
  
  We are the “purchased possession” that is bought by the atoning blood of Jesus Christ (Ephesians 1:14; see also 1 Corinthians 6:20; 1 Peter 1:18–19). Just as someone buying a piece of property often makes a token payment (sometimes called earnest money in the financial world) to indicate that he or she is acting in good faith and intends to complete the purchase, God gives us the gift of the Holy Ghost and its attendant peace to assure us that He will ultimately reward us with redemption and exaltation as we live faithfully. Our obedience to God’s commandments and ordinances is the way we show God that we desire to receive the blessings of exaltation that He offers to us." (New Testament Student Manual)

Paul's Prayer for the Saints, 1:15-23

• Are we like Paul in remembering others in our prayers?  Too often my prayers are too self-centered.  I could use more mention of others in my prayers (v. 16).  Paul prays that the saints will be given wisdom, revelation, and knowledge, including the knowledge of the inheritance we can receive through Christ, who is the head, while the Church is the body.

The Incomparable Wealth of His Grace, Ephesians 2:1-10

• Paul points out that the people once walked in sin, "according to the course of this world"(v. 2), but God was rich in mercy towards them and gave them new life in Christ.  This wasn't because of works that we did but because of the grace and gift of God.  We cannot boast of ourselves, "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." (v. 10) This doesn't mean we shouldn't do good and be good -- in fact, Paul spends much of the rest of the letter telling us how to do exactly that -- but that our own goodness and our own works are insufficient to save us.  We are God's work and glory and He is the one who has the power through grace to change us and purify us.

Apostles and Prophets, Ephesians 2:11-22

• Because of Christ, the Gentiles were no longer strangers and foreigners, but citizens.  Lynne Wilson points out,  "In the Roman world, citizenship included the right to: wear a toga, marry a citizen, and pass on citizenship to one’s children. Politically, the civil rights of citizens included receiving an exemption from taxes, “rule by law,” having the right to a legal appeal, and enjoying a vested interest in their government.  Citizenship in Roman law paled to the great benefits and opportunities in God’s Kingdom. The Gentile-Christians are no longer foreigners to Israel, but are full citizens in the household or Kingdom of God."
• I love the temple symbolism in these verses.  Remember that it was the blood of the sacrifice that the priest brought to the altars and took with him as he approached the Holy of Holies on the Day of Atonement.  That was to teach them that it was through Christ's blood they and we can be brought close to God.  "But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ."  To further the temple symbolism, verse 14 tells us that Christ took down the middle wall of partition between Jews and Gentiles.

At the temple in Jerusalem, a partition wall was set up to prevent Gentiles from entering the courts that were forbidden to them. (student manual)

• "The temple in Jerusalem contained several courts or areas, and only certain types of people could enter each court. Gentiles were permitted to ascend the temple mount and enter the outer court, called the court of the Gentiles. The inner courts of the temple, however, were shielded from Gentile access by a special partition or wall that stood about one meter high. If a Gentile passed beyond this wall, he could be put to death. Archaeologists have discovered two of the marble blocks that made up this barrier, and they contain inscriptions in Greek and Latin that read: “No foreigner is to pass beyond the barriers surrounding the sanctuary. Whoever is caught doing so will have himself to blame for his death which will follow” (Richard Neitzel Holzapfel, Eric D. Huntsman, Thomas A. Wayment, Jesus Christ and the World of the New Testament [2006], 160). Following Paul’s third missionary journey, some Jews in Jerusalem accused Paul of bringing Gentiles beyond the barrier, leading to a riot and ultimately to Paul’s arrest (see Acts 21:27–29; Numbers 1:51).
  
  In Ephesians 2:12–19, Paul spoke about the “wall of partition,” meaning the spiritual barrier that separated Jews from Gentiles and also separated Gentiles from God. These and all other barriers were removed by the Atonement of Jesus Christ. Gentiles who accepted the gospel were no longer to be regarded as aliens, strangers, and foreigners—they were now of “the household of God,” part of God’s covenant people. By accepting the gospel of Jesus Christ through faith, repentance, baptism, and the gift of the Holy Ghost, both Jewish and Gentile members of the Church had access to God (see Ephesians 2:18)." (New Testament Student Manual)
• The veil of separation between us and God can be removed only because of Christ's blood and sacrifice.  To further the temple symbolism, Paul then teaches about how all of us together are to build a temple to God, building upon the foundation of apostles and prophets with Christ being the chief cornerstone.  Remember that in ancient times, a point of reference was needed in any building.  The chief cornerstone provided this first stone and all other angles were measured from it.  
• Elder Holland gave a great address about the foundation of apostles and prophets mentioned in this section and in 4:11-15.  In it, he says, "In order to establish a church that would continue under His direction even after He was taken from the earth, Jesus “went … into a mountain to pray, and continued all night in prayer to God.
  
  “And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles.”
  
  Later on, Paul would teach that the Savior, knowing the inevitability of His death, had done this to give the Church a “foundation of … apostles and prophets.” These Brethren and the other officers of the Church would serve under the direction of the resurrected Christ.
  
  Why? Among other reasons, so “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.”
  
  Thus the apostolic and prophetic foundation of the Church was to bless in all times, but especially in times of adversity or danger, times when we might feel like children, confused or disoriented, perhaps a little fearful, times in which the devious hand of men or the maliciousness of the devil would attempt to unsettle or mislead. Against such times as come in our modern day, the First Presidency and Quorum of the Twelve are commissioned by God and sustained by you as prophets, seers, and revelators, with the President of the Church sustained as the prophet, seer, and revelator, the senior Apostle, and as such the only man authorized to exercise all of the revelatory and administrative keys for the Church. In New Testament times, in Book of Mormon times, and in modern times these officers form the foundation stones of the true Church, positioned around and gaining their strength from the chief cornerstone, “the rock of our Redeemer, who is [Jesus] Christ, the Son of God,” He who is the great “Apostle and High Priest of our profession,” to use Paul’s phrase. Such a foundation in Christ was and is always to be a protection in days “when the devil shall send forth his mighty winds, yea, his shafts in the whirlwind, yea, when all his hail and his mighty storm shall beat upon you.” In such days as we are now in—and will more or less always be in—the storms of life “shall have no power over you … because of the rock upon which ye are built, which is a sure foundation, a foundation whereon if men build they cannot fall.”"

Paul, A Prisoner of Christ Jesus, 3:1-13

• Ephesians uses the word "mystery" multiple times, including in this passage, but it doesn't have the modern connotation we often give to it, of something unknowable or something to figure out given certain clues.  Instead, it meant revealed knowledge from God that had once been hidden.  From Lynne Wilson, " The Greek word for “mystery/mustérion” means: “a secret, of which initiation is necessary; in the New Testament: the counsels of God, once hidden but now revealed in the Gospel or some fact thereof; the Christian revelation generally; particular truths or details of the Christian revelation.” Mysteries refer to things that are hidden such as the details of the plan of salvation, the temple ordinances, and vicarious work for the dead (1 Corinthians 15:29). Christ has revealed them again in our dispensation. Through the gift of the Holy Spirit other mysteries are revealed. The Christian Orthodox Church refers to ordinances, or things that require initiation as mysteries."
• The mystery Paul refers to here is that of the Gentiles becoming fellow heirs in Christ.  Paul rejoices in his call to the Gentiles, that it is given to him to "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:"  He is so happy that this new doctrine or mystery has been revealed, that the gospel is not just for Jew but for all the world. We also live in a great revelatory age and we as latter-day saints have a part to play in spreading that revealed knowledge to all the world.  
• I love that Paul knows that the saints worry about him and tells them in verse 13, "I desire that ye faint not at my tribulations for you, which is your glory." Lynne Wilson explains, "Paul’s use of sufferings or “tribulation” (KJV) in Greek means, “internal temptation and internal persecution.” This verse sounds as if the audience at least knew of Paul and his challenges, even if they did not know him personally"  Wayment translates it as, "Because of this [the faith or faithfulness of Christ referenced in the previous verse], I ask you not to lose heart over what I am suffering on your behalf, which is for your glory."  

Paul's Prayer, Ephesians 3:14-20

• Paul then describes his prayer for the saints, a prayer to God "Of whom the whole family in heaven and earth is named,"  Names are significant and there is a lot in this simple phrase to be unpacked.  Names are associated with sacred ordinances such as baptism and the temple.  The mention of a family in heaven is interesting as well.  
• I love the visual of each of us, once Christ dwells in our hearts, becoming "rooted and grounded in love" (v. 17) and able to comprehend the breadth, length, depth and height, know the love of Christ, and be filled with the fulness of God (v. 18-19).  What do we need to do to become more rooted and grounded in the love of Christ?  

Apostles, Prophets, Evangelists, Shepherds and Teachers, Ephesians 4:1-16

Latter-day Saint apostles at the Rome Temple Visitor Center. Image via lds.org

• I love that the word "one" is used seven times.  The ancients loved the number seven (more on that when we get to Revelation, I'm sure).  Paul has many passages he writes about unity, and this continues that theme.  "There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all." (v. 4-6)
• Verse 8 quotes Psalms 68:18 about leading captivity captive, or "When he ascended on high, he captured those who were captive." as Wayment translates it.  Paul refers in verses 9-10 to the condescension Christ made by descending into the lower parts of the earth before ascending above all things so that he "might fill all things."  D&C 88
•  Lynne Wilson explains, "[Paul] treats the organization of the church as if it were another gift from God. “He gave...” is also translated, “Now these are the gifts Christ gave” (NLT). I also like the way the NIV explains that Jesus gave the organization as gifts, “Christ himself gave the apostles.” Some of the names of the leaders differ—a pastor is a shepherd, but we use the name “Bishop.” Even though the Greek word for “evangelist” meant, “a missionary, bearer of good tidings,” Joseph Smith defined it differently: “An evangelist is patriarch...wherever the church of Christ is established in the earth, there should be a Patriarch for the benefit of the posterity of the Saints, as it was with Jacob in the giving of patriarchal blessings unto his sons.” 
• Do we see the organization of the Church, with its prophets, Apostles, evangelists, pastors, and teachers as a gift from God to bring about the unity of "one faith?"  The purposes of giving prophets and apostles is  "For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 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:" (v. 12-13).  Prophets and apostles have the keys to teach us pure doctrine so that we can avoid being deceived.  They provide a unity and a oneness to our faith so that we are not "tossed to and fro and carried about with every wind of doctrine."  We are blessed to have prophets and apostles today.  Are we willing to follow them?  Sister Carol F. McConkie said, "The Lord’s house is a house of order, and we need never be deceived about where to look for answers to our questions or uncertain about which voice to follow. We need not be “tossed to and fro, and carried about with every wind of doctrine.” God reveals His word through His ordained servants, “for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God.” When we choose to live according to the words of the prophets, we are on the covenant path that leads to eternal perfection. . .We heed prophetic word even when it may seem unreasonable, inconvenient, and uncomfortable. According to the world’s standards, following the prophet may be unpopular, politically incorrect, or socially unacceptable. But following the prophet is always right. “For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.” “Trust in the Lord with all thine heart; and lean not unto thine own understanding.”  We can seek God's confirmation of the truth of his call of our prophets today.  As President Nelson encouraged at a BYU Devotional, "Ask your Heavenly Father if we truly are the Lord’s Apostles and prophets. Ask if we have received revelation on this and other matters." 

A New Christian Life, Ephesians 4:17-5:2

• Paul says that now that they have found that new life in Christ, they should not go back to their old life with those "Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness." (v. 19).  Instead they need to put off their former self and live the way Christ calls them to live.  "Put on the new person, which was created in the image of God in righteousness and holiness of truth" (v. 24, Wayment translation).
• "Paul’s counsel to “put off concerning the former conversation the old man” and to “put on the new man” (Ephesians 4:22, 24) used the imagery of setting aside old clothing and clothing oneself in righteousness. Paul devoted much of the rest of Ephesians to describing the Saints’ “former conversation,” meaning the unrighteous practices the Saints should abandon, and defining the higher, more saintly manner of living they should adopt." (New Testament Student Manual)
• Paul tells them to watch the way they talk and that letting corrupt communication (v. 29) will grieve the holy Spirit, which is what has or will seal them to God.  Somehow, I wish I could get verse 32 engraved into the heart of each member of my family, including me: "And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you."
• Verse 2 brings us back to the reminder that Christ's Atonement was that of a sacrificial offering at the temple, because he "hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour."

Do Not Be Partakers With Them, Ephesians 5:3-20

• Next comes a whole list of actions that will keep a man from an inheritance with God. (see v. 5).  In verse 4, "jesting" makes the list.  Other translations show that it isn't simple teasing that's the problem but "course joking" (NIV) or "rude humor" (Wayment translation).  The words "which is not convenient" can also be translated as "which is out of place." 
• In contrast to the evil works of darkness done in secret (v. 11-12), Paul enjoins them to "Awake thou that sleepest, and arise from the dead, and Christ shall give thee light."  

Household Guidelines, Ephesians 5:21-6:4

• And now we come to a section that can easily be misread and misinterpreted.  Paul gives instruction known as "household codes."  The thing to remember about the codes is that there was already a precedent in the larger society for this kind of instruction on how to manage a household that included children, mothers, fathers, slaves, and masters.  So when Paul is writing these things, his ancient audience would have immediately envisioned what the household codes for general society were and they would have seen in Paul's interpretation a complete re-working of the way society taught things.  So the medium for the message isn't one we'd use today, but the radical reworking of traditional understanding from their culture is definitely applicable.  It would be like someone re-writing the story of the Three Little Pigs for an audience today.  We'd immediately note the differences as well as the similarities without the re-writer needing to tell both stories.  It would simply be a way to borrow from an existing framework to explain a new concept.  
• I like this rather long but well-written article on the subject by writer Rachel Held Evans, "Aristotle vs. Jesus:  What Makes the New Testament Household Codes Different", though I think she overstates her case.  In it, she points out, "The consensus in these ancient writings is that a man is justified in ruling over his household because his wives, slaves, and children are by nature his inferiors. The purpose of the codes was to reinforce the goodness and importance of this hierarchical familial structure which held together the very fabric of society. . . . So when Peter and Paul wrote their versions of the household codes, what was their purpose?
  
  Some say they were simply trying to show how Christianity was compatible with Greco-Roman culture and Roman law. This certainly makes sense, given the precarious position of the early church in the Roman Empire and the priority of welcoming all, including Hellenized gentiles, into the family of God.
  
  And yet it’s hard to see how Peter and Pauls’ remix of the household codes, when compared to the most popular of the day, could be read as anything but profoundly subversive, given the high value they place on wives, slaves, and children, and the way they hold ruling men accountable to a heavenly Master and a heavenly Father.
  
  And that’s because the apostles added a new ingredient to the household codes that changed their entire flavor….
  
  Jesus
  
  The reality with which the early churches at Ephesus, Colossea, and Asia Minor were confronted is the same that confronts us today:
  
  Jesus changes everything. . . So what happens to the household codes when they get remixed with Jesus?
  
  Where typical Greco-Roman household codes required little or nothing of the head of household regarding fair treatment of subordinates, Peter and Paul encouraged men to be kind to their slaves, to be gentle with their children, and, shockingly, to love their wives as much as they love themselves! Unlike Aristotle, Philo, or Josephus, the apostles did not declare the natural superiority of the male head-of-house as the justification for his rule. Instead, they consistently appeal to the shared lordship of Jesus Christ, reminding the male head-of-house that he too has a Master in heaven.
  
  Those hierarchical lines begin to blur...
  
  Furthermore, the Christian versions of the household codes are the only ones that speak directly to the less powerful members of the household—the slaves, wives, and children—probably because the church at the time consisted of just such powerless people. To dignify their positions, Peter linked the sufferings of slaves to the suffering of Christ and likened the obedience of women to the obedience of Sarah (1 Peter 2:18–25; 3:1–6). Paul encourages slaves and women to submit to the head of the household as “unto the Lord,” making Christ the final authority to whom they are accountable, not the man or the State.
  
  Where the typical Greco-Roman household code elevates the superiority of the free man’s very nature, the Jesus remix dignifies those the culture deemed inferior, comparing them to the Church, and to Jesus Christ himself.
  
  The lines blur even more.
  
  When put into practice, these Christianized household codes would break down, rather than reinforce, the hierarchal boundaries between husband and wife, master and slave, adult parent and adult child. If wives submit to their husbands as the Church submits to Christ (Ephesians 5:24), and if husbands love their wives as Christ loved the church and gave himself up for her (Ephesians 5:25), and if both husbands and wives, slaves and masters submit one to another (Ephesians 5:21)—who’s really “in charge” here?
  
  No one.
  
  Such relationships could only be characterized by humility and respect, with all parties imitating Christ, who time and again voluntarily placed himself in a position of submission. . .
  It is important here to note that Peter and Paul’s use of metaphor (the husband is like Christ; the wife is like the Church; suffering slaves are like the suffering Christ) is not meant to universalize or glorify the hierarchy within the household codes themselves but rather to instruct those within the system to imitate the attitude and posture of Jesus Christ. This tends to get lost in translation when we over-scrutinize and attempt to literally apply these instructions to modern families, assuming that because Paul compares husbands to Christ and wives to the Church then he must be reinforcing some sort of God-ordained hierarchy between the genders there. But to be consistent in this application, we would have to hold that because Peter compares the suffering of slaves to the suffering of Christ on the cross then slavery should also be preserved to uphold this metaphor.
  
  This is why I don’t get too caught up in all the debates surrounding the Greek word for “head,” though they are interesting and may prove helpful to some. The word may very well mean something akin to “authority” (which would mean Paul was simply observing a cultural reality at the time), or it may very well mean something akin to “source.” I tend to think debates like these miss the forest for the trees. Given the context, it seems clear that the ultimate purpose of the Christ/Church metaphor is intended to point men and women toward more mutuality, not more hierarchy, particularly when it is already assumed that the male holds all the authority and with these letters is being asked to empty himself of some of it.To me, we could summarize these metaphors like this: "In the Christian Family, slaves submit to their masters as they would submit to Christ and masters treat their slaves as they would treat a suffering Christ, keeping in mind that ultimately they share a Master in heaven. In the Christian family, wives submit to their husbands as they would submit to Christ and husbands submit to their wives the way Christ submitted to the Church by giving his life for it, keeping in mind that we are all part of one Body. In the Christian family, everyone submits one to another, looking to Christ as the example." The purpose is to point all parties to the example of Jesus and his role as the ultimate Head of Home. "

• Where I would quibble with Rachel is in dismissing discussion about how the Greeks would have understood the word "head" (what if Paul did mean it in way to express "authority" in a priesthood, presiding sense, not a boss of the world/ultimate master sense?) and in giving the impression that God, Paul, and the scriptures see no difference in the roles of men and women.  Though we have no doctrine of either men or women being superior, we do believe that both are needed and necessary -- and Paul himself says that when men and women united in marriage "they two shall become one flesh." (v. 31).  He also says elsewhere that "neither is the man without the woman, neither the woman without the man, in the Lord."  We believe that becoming one unified whole in marriage is part of the exalting purpose of marriage.  We also believe that "By divine design, fathers are to preside over their families in love and righteousness and are responsible to provide the necessities of life and protection for their families. Mothers are primarily responsible for the nurture of their children. In these sacred responsibilities, fathers and mothers are obligated to help one another as equal partners. Disability, death, or other circumstances may necessitate individual adaptation. Extended families should lend support when needed." (The Family: A Proclamation to the World)
• The student manual points out, "Paul taught that all members of the Church should submit themselves to one another, or in other words, place others ahead of themselves (see Ephesians 5:21). He then explained how the principle of submitting oneself applied in family and household relationships, starting with wives and husbands. For wives, this means submitting themselves to their husbands as they would to the Lord; for husbands, this means loving their wives as Christ loved the Church and gave Himself for it (see Ephesians 5:22, 25). If couples are truly united, then any sacrifice made on behalf of one’s spouse inevitably brings blessings to oneself; thus, “he that loveth his wife loveth himself” . . . Paul’s counsel that wives should submit to their husbands (see Ephesians 5:22) does not justify male dominion. People in Greco-Roman society regarded the father as being the head of the extended family and the absolute authority over the entire household. Therefore, Paul’s teachings represented a dramatic change to these traditional ideas because he defined husbands’ and fathers’ roles in terms of Christ’s love and sacrifice for the Church. (Ephesians 5:28)." (New Testament Student Manual)
•  Lynne Wilson explains, "The Greek word “submit/hupotasso” is a favorite in the Epistles. In various forms, it is repeated forty times (with 30 of those coming in the Pauline Epistles). The Greek roots deal with order, accountability and submission. In the New Testament, it is applicable to use its nonmilitary meaning of voluntarily helping out or sharing a responsibility. . . .  Yet, this verse and others like it are harder to understand when we are asked to submit to mere mortals. In our generation, the word “submit” often carries negative connotations. We are sensitive to those who unwisely submit to other humans in abusive situations. However, by supplying the nonmilitary definition above, in the context of Christians who are striving for unity, we can interpret this verse in a more positive light. Wives should voluntarily cooperate and work with their husbands as they share their burdens together. . . The earliest Greek options of this verse do not have any verb placed there at all, but it references the earlier sentence about submitting to Christ.  The best manuscripts read, “. . . wives, to your own husbands, as to the Lord.” Jesus is our example in relationships just as He is in everything. We are all to submit to Him just as wives are to submit to their faithful husbands—voluntarily yielding through love."
• For those who would use these verses as a justification that women should "obey" their husbands as if he was the master or ruler, it's important to note that the very first verse in this section says that EVERYONE is supposed to be "Submitting yourselves one to another in the fear of God."  He doesn't use the word for "ruler" for the husband; he uses "head," which as Rachel alludes to above, has a lot more possible meanings.  Then in chapter 6, Paul does use the word "obey" when he says "Children, obey your parents in the Lord, for this is right."  So if Paul wanted women to be obedient slaves to their husband-masters, why didn't he use that word there too?  Well, because it wasn't about obedience or power, it was about upending the existing norms and creating a new family culture of love, service, and Christ-like submission to one another.  

Counsel regarding Slaves, Ephesians 6:5-9

• Similar understanding should be given regarding slavery.  This was a society where a small sect of Christians is not going to be able to change the social order.  Slavery, as jarring as it is to modern sensibilities, was deeply woven into the ancient fabric. 
• "In New Testament times, slavery was a very common institution throughout the Roman Empire. Undoubtedly many Church members were either servants or had servants as part of their households. People became slaves by being captured in war, being sold to pay debts, or being kidnapped. Paul’s counsel about how servants should act (see Ephesians 6:5–8) does not imply that he approved of the institution of slavery, but it teaches members of the Church living in a culture with servants and masters how those relationships should be guided by the gospel of Jesus Christ." (New Testament Student Manual)
• Lynne Wilson explains, "These are also troubling verses when looking at them with twenty-first century spectacles. In the ancient Roman world, there were millions of slaves—some estimate 30 percent of the population were slaves or servants. (They shared the same word, “doulos.”) It saturated their culture and infiltrated every aspect of their social order including their homes. Understanding the servant-master relationship at the time was more like a serf-landlord in most cases. Servants even owned slaves. To avoid starvation, men sold themselves, their wives, and children into slavery for the benefit of room and board. In the Jewish world, at every seventh year of labor, the servant boy or man was released, if they wanted their freedom (Exodus 21:2; Leviticus 25:39–42; Deuteronomy 15:12). In the Roman world slaves were released by age thirty. Many were given their freedom prior to that age. We have no record of Jesus nor his apostles advocating to abolish slavery. Instead, the New Testament counseled both slave and master to work honestly and show respect and kindness towards one another. Yet, Jesus did advocate for another reform. Rather than to completely release servitude, Jesus taught masters how to serve. He himself said, “I came not to be served, but to serve.” He took on the role as the servant as He healed, taught, and even washed His apostles’ feet. His greatest act of servitude came during His passion in Gethsemane and beyond as He became the suffering servant described by Isaiah 49–53."

The Armor of God, Ephesians 6:10-18

Artist Unknown

• We finish up the letter with one last long metaphor -- that of putting on the whole armor of God.  There's a lot to think about and apply to our personal lives in this section, and it's a great one for families to study.  I have a son who is fascinated with ancient warfare and swords.  He  checks out huge books from the library about various wars and histories.  I'm going to let him take the lead on our family discussion on this one!  Those of you without such experts will have to make do with videos like the one below.  ;)

• This chart is from the New Testament Student Manual:

Ephesians 6	Armor	What the armor represents	Protected body part	What the protected body part may represent
Verse 14	Belt, girt (tied around waist)	Truth (see Psalm 18:32, 39; Isaiah 11:5)	Loins	Our chastity, moral purity (see Proverbs 6:32)
Verse 14	Breastplate (made of bronze or chain)	Righteousness, uprightness with God (see Isaiah 59:17)	Heart	Our affections, emotions, loyalty (see Deuteronomy 6:5)
Verse 15	Boots (rugged shoes studded with nails for traction)	Preparation of the gospel of peace (see Isaiah 52:7)	Feet	Our course in life, actions, places we go, goals (see Proverbs 1:15–16)
Verse 16	Shield (large oval made of two layers of wood, held together with iron and leather)	Faith (see Psalm 18:30, 35)	Entire body	Our whole soul
Verse 17	Helmet (made of bronze with leather straps)	Salvation (see Isaiah 59:17; 1 Thessalonians 5:8)	Head	Our thoughts, intellect
Verse 17	Sword (weapon made of steel—only weapon listed)	The Spirit, which is the word of God (see Hebrews 4:12)	Entire body	Our whole soul

• I love that the only offensive weapon is described as the sword of the spirit, or the word of God.  Our main offense is the truth of the word of God, spoken under the direction of the Spirit, while our main defense is the shield of faith.  How is your faith?  Is it strong enough to "be able to quench all the fiery darts of the wicked"? If not, what is holding you back from developing greater faith? 

Concluding Remarks, Ephesians 6:19-24

• Paul reminds them that he is an "ambassador in bonds" (v. 20).  This is the third time he's mentioned his imprisonment (see 3:1 and 4:1).  He also uses that Greek word for "mystery" again in verse 19, talking about how he makes "known the mystery of the gospel."

Video Playlist for the Week