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Lesson 1:

Introduction and Background

OBJECTIVE:

At the end of this session participants will have developed a basic understanding of the setting, context, authorship, and other background information that are needed to understand the meaning of the Ephesian letter as well as its value to their own spiritual journey.

OPENING PRAYER:

It is important that this study be undertaken in an attitude of prayer and meditation. This is true even in the case of this particular study that attends to the historical, cultural, and linguistic aspects of our study of Ephesians. May this prayer of illumination serve as a guide to prayer as you begin this study.

Guide us, O Lord, by your Word and Holy Spirit, that in your light we may see light,

in your truth find freedom, and in your will discover peace;

through Jesus Christ our Lord. Amen.

(A prayer of illumination, Chalice Worship)

READING: EPHESIANS 1:1­2

Prior to beginning the study itself, read the letter in its entirety using a translation such as the New Revised Standard Version

(NRSV), the Revised Standard Version (RSV), the New International Version (NIV), or the Common English Bible (CEB)

Read an introduction to the Ephesian letter in the study Bible or dictionary of your choice.

Review an outline of Ephesians in a study Bible or Bible dictionary.

LESSON:

READING A LETTER

Having read the entire letter to the Ephesians, one is able to make some assessments of what lies before us. It isn’t a narrative, nor is it poetry. It is, in fact, written in the form of a letter, and a letter needs to be read in a particular way. Each letter is different from the next. Some are very personal, while others treat issues in a more general, less personal manner. Comparing this letter with the first letter to the Corinthians will give readers a sense of this spectrum. First Corinthians is very personal, while Ephesians has a very different feel. Whereas Paul seems very involved in the lives of his readers in Corinth, Ephesians lacks that intensity. Still, it follows the patterns of a letter, and should be read as a letter – a letter written to Christians living nearly two millennia in the past, Christians who lived in a Greco-Roman culture, who are being addressed by a Christian of Jewish descent.

Ancient letters followed a certain format, as do most modern letters. Although some of the New Testament letters (and Ephesians might be one of these) use the format of the letter they are in fact designed for public consumption – a sort of open letter. Nonetheless, a typical letter from the ancient world, including those found in the New Testament would follow this pattern.

1 Writer’s name

2 Recipient’s name

3 A greeting, such as “Grace and peace to you from God our Father . . .”

4 A Prayer or word of thanksgiving (this is the point at which there is the most variance in ancient letters – including form and whether it is present at all)

5 Body

6 Final greeting and farewell

Documents that are designated as letters, but are not true letters lack parts 1-3 and 6. The best example would be Hebrews, which is more a tract than a letter (Fee and Stuart, 46-47).

What do we know about the author of this letter?

The opening verses of the letter identify Paul of Tarsus as its author. This self-identification reappears in chapter 3, where the author identifies himself as being “a prisoner for Christ Jesus.” Unlike some other undisputed Pauline letters, the author makes few self-references or references to members of the author’s party or the names of those in the church that is receiving the letter. The only other person mentioned in the text is Tychicus, who appears to have been the bearer of this letter (6:21). Tychicus is also mentioned as the bearer of the Colossian letter (Col. 4:7). Traditionally interpreters have taken the letter’s two statements of identification at face value and have assumed that Paul is the author. If Paul is the assumed author, then the reference to being in prison would lead to the conclusion that this could be one of Paul’s final letters, written from Rome in the mid-60s, along with the Colossian and Philemon letters.

For a number of reasons, many contemporary scholars reject Pauline authorship of the letter (along with the Colossian letter). If Paul isn’t the author, the assumption of many scholars is that it was written sometime after Paul’s death by associates of the late apostle. The clues that have led to this consensus include differences in style between this letter and the undisputed letters. There are also theological differences. For instance, whereas the earlier Pauline letters exude a sense of urgency due to the soon return of Christ, in this letter there is the sense that the church is

hunkering down for the long haul. There is that sense that this is representative of a second generation of leadership. In relationship to leadership and structure, the more free-form structures of the Corinthian letter have given way to a firmer structure of Apostles, prophets, Evangelists, Pastor-Teachers. Finally, if the Book of Acts offers any clues to Paul’s relationship to the churches of Asia Minor, one wonders why there are no personal references to members of the church addressed by the letter – as is seen in the other letters. Even the Roman letter, which is written by Paul to a church he had yet to visit, includes significant references to persons known in common. Although none of these clues rule out Pauline authorship, a majority of scholars consider this the product of a second generation church.

What do we know about the recipients of the letter?

Getting beyond the question of authorship, where some disagreement remains, there is a much broader consensus that this is a general letter addressed to a number of churches and not to the Ephesian church in particular. Evidence here includes the fact that the letter doesn’t address specific questions or issues that had been raised by the recipients. In addition, there is textual evidence from some early manuscripts of the letter that suggest that this is a general letter. This evidence comes in the form of early manuscripts of the letter that do not contain the words “in Ephesus.” Instead, the letter is simply addressed to the “saints who are faithful in Christ Jesus.”

There are other clues. If, for instance, this had been written by Paul to the Ephesian church (two assumptions that are in question), one wonders why the author of the letter seems to have no personal knowledge of the church being addressed. Consider the sentence: “for surely you have already heard of the commission of God’s grace that was given me for you . . .” (Eph. 3:2). Such a statement sounds odd considering that Paul was, according to the account in the Book of Acts, a founder of the Ephesian church. Thus, even if there might be questions about the historicity of the

Acts narrative, it is quite suggestive that Paul spent considerable time in Ephesus — up to three months, perhaps making use of a local academy for his teaching and preaching ministry. If as Acts suggests, Ephesus was a center for Paul’s ministry then not only would the Ephesians know of his calling, but even his successors would likely have been familiar with that congregation (Acts 19). What is true of Ephesians is also true of the Colossian letter, which appears to be an earlier draft of the letter, or at the very least the Ephesian letter appears to be based on the earlier Colossian epistle. This letter follows the same outline as Colossians, but makes modifications that further develop the ideas present in the

earlier letter.

Whether or not Paul is the author, we do not have much if any information about the recipients. This means that we will read it differently than we might the Corinthian letters, which are full of details that are rooted in the addressed community. The sense of context here is very different from these more specific letters.

Pseudonymity and the Bible

Many modern readers find the idea of pseudonymity to be problematic. The idea of a nom de plum is a well understood practice, but writing in the name of a famous person seems unseemly, even fraudulent. The very first syllable is off putting, for “pseudo” means, for us, falsity. Indeed, for me to write a book under the name of a famous theologian, such as Karl Barth, would lead to charges of producing a forgery. How can we accept this text as offering words of truth if it emerges from a false identity. Modern western squeamishness with pseudonymity isn’t something that is shared by every culture, including many cultures living in the early centuries of the Christian era.

It was common practice and considered perfectly acceptable to write a book in the name of another person. Solomon, for example, is the attributed author of most of the Proverbs, while many of the Psalms are attributed to David. There is also a book attributed to Daniel — who may or may not have been a historical figure —

that was written several centuries after the era described. Then we have the various authors whose work comprises the book of Isaiah. Within the New Testament, we know that the gospels were written anonymously, with authorship attributed to the books by later tradition — probably in the second century. At least one, if not both, of the Petrine letters are pseudonymous, as is true of Jude. Among the letters attributed to Paul, the only undisputed letters are those addressed to the Romans, the two Corinthian epistles, Galatians, Philippians, 1 Thessalonians, and Philemon. There is also a whole range of pseudonymous literature that stands outside the biblical canon, but like the canonical texts the reason for writing under the name of a famous person is that the name carried with it a certain sense of authority. As for the letters written in the name of Paul, most scholars believe that the authors represent a theological school of thought that is linked to the person named. Thus, the author of the Ephesian letter is seeking to represent to a second generation church the tradition of Paul’s theology.

One of the questions that lies behind the debate over authorship is the identity of Paul. Especially in regard to issues relating to women and to slavery, the Ephesian letter, along with Colossians and the three pastoral letters, seem to have a more rigid or conservative sense to them. This more culturally rigid position seems to stand in contrast to what one finds in the Galatian letter or even the Corinthian letters. By removing Paul from authorship of these discomforting texts, Paul begins to look more progressive (see the arguments in Borg and Crossan, 29-58).

The occasion for writing the letter

The letter can be broken into two parts, a theological section and a practical one. More specifically, it is a “hortatory discourse,” with the first half offering praise to God for the grace provided so that the recipients — likely Gentiles — might experience salvation in Jesus Christ, while in the second half of the letter (chapters four through six) the author offers encouragement to the readers, that they might persevere through difficult times that lie ahead. In this sense, it is written to address the questions raised by a community of believers who are transitioning from a Gentile (Greek) background into a Christian faith that is deeply rooted in Jewish theological and ethical categories. In the early chapters you have this strong sense that the recipients once were persons subject to God’s wrath because of how they lived according to the passions of their flesh (2:1-3). But now, through Christ they have a new identity: They are heirs with Christ and members of Christ’s body (3:5-6), having established their new identity in Christ, and therefore there are certain expectations for their lives.

Starting in chapter 4, we turn to matters of church life and personal life. We begin with questions of giftedness and church leadership, and then turn to the rules or commands that will guide their new life in Christ. From there the author moves to what is often called the “Household Code,” a series of instructions that address marriage, parent-child relationships, and slave-master relationships. This section has proven to be extremely controversial in the modern era, especially with regard to the instructions about women and slaves. Finally, the author addresses the difficulties and struggles that lie ahead and the need to be equipped for “battle.”

OPENING GREETING (1:1­2)

In the first lesson our exposure to the text of Ephesians is limited to the first two verses, which provide the opening greeting. These opening lines are suggestive of a letter, but the greeting is both brief and rather impersonal. It is worth noting that unlike many of the undisputed Pauline letters, no other person is mentioned as contributing to the letter. As noted earlier, the phrase “in Ephesus” is missing from many manuscripts, leading to the conclusion that this was a circular letter sent to many churches, and that it originally may have had a blank space left so as to put in the name of the church receiving the message. That is, it awaits mail merge. The closing section is equally brief, making few personal comments, which is very different from the typical Pauline letter.

DISCUSSION QUESTIONS

1 Discuss the components present in a typical personal letter. What would you expect to find in one? How would a personal letter differ from a circular letter, one sent to a variety of recipients?

2 Compare the opening and closing verses of Ephesians (1:1-

3 2; 6:21-24) with the opening and closing verses of 1 Corinthians (1:1-9; 16:5-21). What differences do you see and what do they tell you about the relationship that the author has with the recipient of the letter?

4 Pushing further, consider the difference of response evoked by a letter from a former pastor of a congregation, perhaps the founding pastor, and that brought on by a pastoral letter from the head of a denomination — a bishop or president. In what ways might you receive the word differently?

5 Because there is debate as to the identity of the author of this letter, with many scholars suggesting that the letter was written after Paul’s death in Paul’s name by an associate of Paul’s, how do you feel about the idea of pseudonymity? If this letter is pseudonymous, does that knowledge change how you read and use the letter? Would knowing that it was common practice to write under a pseudonym affect the way you read the text?

6 The letter addresses the recipients as “saints . . . who are faithful in Christ Jesus.” What does it mean to be a saint? Do you consider yourself a saint? If so, why? If not, why not?

EXERCISE

Read through the Ephesian letter two to three times and then construct a brief outline that shows the flow of the text. Keep in mind the direction that the author is taking the reader.

HISTORICAL/THEOLOGICAL REFLECTION

We read the Bible at a number of different levels, from the literal to the spiritual. How we read the text and understand depends in part on both our starting point and the way the text presents itself to us. One of the most creative interpreters of Scripture was Origen, one of the earliest Christian theologians living at the turn of the third century CE.

Indeed, it seems to us that the correct method of approaching the Scriptures and grasping their sense is the following, taking it from the texts themselves. In the Proverbs of Solomon we find this kind of directive concerning divine doctrines in Scripture: “And you, write down those things threefold in your counsel and wisdom that you may reply with words of truth to ask those who ask you” [Prov. 22:20-21]. This means, one should inscribe on one’s soul the intentions of the holy literature in a threefold manner; the simpler person might be edified by the flesh of Scripture, as it were (flesh is our designation for the obvious understanding), the somewhat more advanced by its soul, as it were; but the person who is perfect and approaches the apostle’s description: “Among the perfect we impart wisdom although it is not a wisdom of this age or of the rulers of this age who are doomed to pass away; but we impart a secret and hidden wisdom of God which God decreed before the ages for our glorification” [1 Cor. 2:6-7], by the spiritual law which contains “a shadow of the good things to come” [Heb. 10:1]. For just as the human being consists of body, soul, and spirit, so does Scripture which God has arranged to be given for the salvation of humankind (Froehlich, 57-58).

Reflecting on Origen’s statement, consider and discuss the different ways in which we read, interpret, and apply Scripture. Is there a basic face value reading of the text upon which we build deeper senses and meanings?

CLOSING PRAYER

As you prepare to conclude this session, looking forward to the coming opportunities to delve into the text of Scripture, ever mindful that such a venture requires openness of heart and mind to the leading of the Holy Spirit of God, pray for each other that the journey forward would be a blessing to all.

As a guide to prayer, share together a prayer for wisdom and understanding written by the 18th century Anglican Bishop of London, Thomas Sherlock (1678-1761).

Arise, O sun of righteousness, upon us, with healing in thy wings, make us children of the light and of the day. Show us the way which we should walk, for unto thee, O Lord, do we lift up our souls. Dispel all mists of ignorance, which cloud our understandings. Let no false suggestion either withdraw our hearts from the love of thy truth, or from the practice of it in all the actions of our lives/ for the sake of Jesus Christ our Lord (The Complete Book of Christian Prayer, 240).