EPHESIANS 1:15-23—

A REVIVING REMINDER(revised)

Drew DixonIntro to Exegesis

November 1, 2010

IntroductionEphesians 1:15-23 is key in understanding Ephesians. It works like batteries in an

electronic device. The device exists and can be seen. Buttons can be pushed and explored, but

the device springs to life with batteries. Or perhaps it works like lighting in a theatre. It sets the

mood and gives vision for all that follows. This passage is a prayer in which Paul1 reminds his

audience who they are in the gospel. It gives passion and conviction to the rest of the letter.

Contextual AnalysisThis text is primarily theological and spiritual, however it may be useful to know the

history of Paul with the churches in Ephesus and its surrounding areas. In Acts 19 Paul, while

traveling through Ephesus, found some disciples and ended up remaining in the area of Ephesus

for two years. During this time the word of the Lord spread to “all the residents of Asia,” (Acts

19:10).2

The letter provides no obvious reason for its composition (no conflict to resolve or heresy

to correct). However, considering this history, Paul likely wrote to encourage a church that he

had previously led (Ephesus) and to speak the gospel into new churches that had sprouted since

(Asia). He has heard of their growth (1:15) and has written to remind them of who they are in the

gospel. This passage, then, is to be read as a pastoral and apostolic prayer, that serves as a

reminder which purposes a revival.

The passage sits at the beginning of the letter as part of the traditional “thanksgiving and

prayer” section found in most of Paul's letters. This section is typically at the very beginning of a

letter following only a few lines of address. However, in Ephesians, it follows a lengthy blessing. 1 I am aware of the scholarly debates regarding not only the authorship, but also the audience of Ephesians. For

the purposes of this paper I will assume that the author is Paul, as the letter states (1:1, 3:1), and that the audience is the Ephesians and surrounding churches in Asia.

2 While many scholars count Acts as historically unreliable, a Canonical approach to interpreting scripture is preferred, trusting that the best interpreter of Scripture is Scripture itself.

The preceding blessing reminds the audience of who they are in Christ and therefore serves

Paul's purpose to encourage them and remind them of the gospel.

After the blessing, Paul gives his prayer report which, like his other letters, works as an

outline for the body of the letter. His prayer prepares the audience for what he is going to write

and places the body of the letter in a proper context: a posture of prayer.

Formal AnalysisThe prayer found in Ephesians 1:15-23 has a careful structure and fluid movement. It is

one very long sentence which progresses through a few ideas. An outline of the text is as

follows:

• vv 15-16 – Introductory Thanksgiving

• vs 17 – Impartation of the Spirit

• vv 18-19a – Identity in the Church

• vv 19b-23 – Power of Christ

As mentioned earlier, this prayer serves as an outline for the body of the letter. The letter

discusses the sections in reverse order of the prayer. The letter corresponds as follows:

• Power of Christ – 2:1-22

• Identity in the Church – 3:1-4:16

• Living by the Spirit – 4:17-6:20

Aside from correspondence and outline, some important features of this prayer are strong

poetic and even hymnic language as well as a great deal of synonyms and repetition for

emphasis.3

3 C. E. Arnold, "Ephesians, Letter to the." In Dictionary of Paul and His Letters, (Eds. G.F. Hawthorne, et al. Downers Grove Inter Varsity, 1993), 238.

Detailed Analysisvv 15-16 Paul begins this prayer report giving thanks for and encouragement to his

audience. Many have taken “I have heard of your faith” as evidence against an Ephesian

audience. Why would Paul write such a vague statement to a church he led for two years? Some

suggest this is Paul responding to a recent report he had received concerning the Ephesians.4 The

best explanation is that Paul intended this to be a circular letter not only for the church in

Ephesus, but also the surrounding churches in Asia that resulted from his initial ministry in

Ephesus, which supports his purpose to encourage the new and remind the old.

In this introductory thanksgiving, Paul comments on the audience's “faith in Jesus” as

well as their “love toward the saints.” He inseparably links the two like the problem and solution

of an equation. Knowing Jesus changes who you are; faith leads to love (5:2). After giving

thanks for their faith and its outworking he moves on to the prayer.

vs 17 In verse 17, Paul shifts from thanksgiving to intercession.5 While the prayer

continues through verse 23, verse 17 is truly the base of the prayer with 18-23 as elaboration.

Paul's prayer is that his audience would receive “wisdom” and “revelation.” These correspond to

the “faith” and “love” mentioned in the preceding verse. “Revelation” is the initial faith in Jesus,

while “wisdom” is the practical outworking of that faith. Paul prays for his audience to receive

both, which once more links the two.

Some translations of this passage read “the Spirit” of wisdom, but such a translation is

reading in one's own theology rather than translating. The Greek simply reads “a spirit” (πνευµα,

no article) which, according to Patzia, does not mean the Holy Spirit, but instead refers to gifts

4 Arthur G. Patzia, "Prayer for Divine Enlightenment." In Ephesians, Colossians, Philemon, (ed. Peabody Massachusetts: Hendrickson Publishers, 1990.) 10:164

5 W. B. Hunter, "Prayer." In Dictionary of Paul and His Letters, (Eds. Hawthorne et al. Downers Grove, Inter Varsity 1993), 728.

that come from the Holy Spirit.6 This interpretation is sound because in 1:13 Paul has already

written that they have received the Spirit. Therefore, he is not praying for them to receive the

Spirit (which they already have), but rather is asking for the Spirit to manifest himself through

gifts, particularly those of “wisdom” and “revelation.”

vv 18-19a Since Ephesians was written to remind the people of their identity in the

gospel, Paul's prayer is that the Spirit would “reveal” to them who they are, which is prayerfully

described in these verses.

First, Paul makes it clear that the “wisdom and revelation of knowledge” is a work of

God and not a work of the people. The word πεφωτισµ νους (“having enlightened”) is a passiveἐ

verb. This means that enlightening is done to them, not by them. The verb is also a perfect verb

which is a tense that describes something that has happened in the past, but is still affecting the

present. This, once again, ties together past “faith” and its present outworking, “love,” since the

past “enlightenment” is presently working itself out.

Following this initial assertion, Paul lists three specific aspects of his audience's identity

which he desires for God to reveal to them. Just as in his initial assertion, Paul continues to

brilliantly write about his audience, while maintaining primary focus on God.

(1) That they would know “what is the hope of his calling.”7 Some translations may

read the “hope to which he has called you,” but this is not an accurate translation

of “ λπ ς τ ς κλήσεως α το ” and does not communicate the objectivity of thisἡ ἐ ὶ ῆ ὐ ῦ

hope. The hope which Paul desires for his audience to know is a hope that does

not rely on their circumstances, but is entirely reliant on God's call.6

(2) That they would know “what are the riches of his glorious inheritance in the

6 Arthur G. Patzia. In Ephesians, Colossians, Philemon, 10:163-1737 Emphasis here and following added.

saints.” Paul does not write here about an inheritance that his audience has (1:14),

but rather about an inheritance which they are.

(3) That they would know “what is the immeasurable greatness of his power toward

us who believe.”

vv 19b-23 After mentioning God's “immeasurable power,” Paul illustrates and validates it

by pointing to Jesus' resurrection and exaltation. He describes three aspects of Jesus' exaltation

which correspond to the three aspects of the audience's identity.

(1) Jesus was “raised from the dead.” This corresponds to “hope.” Paul's audience has

hope because they can look at what God worked through Jesus and can trust that

the same way Jesus was raised and exalted that they will be raised and exalted

with him (2:6, Romans 8:11).

(2) Jesus was “seated at [God's] right hand in the heavenly places.” Following this,

Paul writes powerfully about the authority that Jesus has.8 This corresponds to the

“immeasurable greatness of his power toward us who believe.” Paul's audience

can trust in this immeasurably great power because Jesus is “far above all rule and

authority” and “power and dominion,” and is “above every name that is named.”

In saying all of this, Paul directly confronts many secular and pagan practices in

Ephesus and the surrounding areas. They had great trust in their government, their

goddess (Artemis),9 and also their magic.10 Jesus is above all of these. Not only is

he seated above them, but they have been placed beneath him (vs 22).

(3) Jesus was “given as head over...the church.” This corresponds to “his glorious

inheritance in the saints” because the saints are the church.

8 Frank E. Gaebelein, “Ephesians.” In Expositor's Bible Commentary, (Grand Rapids, Michigan: Zondervan, 1978.) 11

9 Freedman, David Noel, “Ephesus.” In The Anchor Bible Dictionary, (New York: Doubleday, 1992.)10 Andrew T. Lincoln, “Ephesians.” In Word Biblical Commentary, (Dallas, TX: Word Pb, 1990.) 42:45-82

The end of verse 23 has posed a problem in translation and also interpretation. The

question has been whether or not “τ πλήρωµα” (“the fullness”) refers to Jesus or to the church.ὸ 10

Some contend that the church is the fullness of Jesus (meaning that Jesus is fulfilled by the

church). This interpretation must be rejected not only because of bad theology, but also because

of context.11 Others interpret that Jesus is the fullness of the church (meaning that the church is

not complete without Jesus). While the second interpretation is theologically sound, it still does

not work in the greater context of Ephesians. Πλ ροµα occurs four times in Ephesians. Three ofἠ

those four times it is used in the context of God and his church (1:23, 3:19, 4:13). Because of

these other occurrences in Ephesians it is best understood that, while Jesus independently

maintains his fullness, the church is actually becoming the fullness of Christ. This interpretation

is confirmed by all that follows in Ephesians: The church is growing into his fullness (4:15). She

is the bride of Christ (5:25) and therefore the two shall become one (5:31-32). As Jesus has been

raised and exalted, so shall the church (2:6). Therefore, Jesus is independently complete, while

the church is becoming the fullness of Jesus; it is being transformed into his image (2 Cor 3:18).

SynthesisHopefully, by now, it can be seen that this prayer serves to remind the audience who they

are. Not because of anything that they have done, but because of what God has done (2:8). His

spirit enlightens; his calling brings hope; his inheritance is in the saints; his great power is toward

those who believe. This prayer is for the church, but it is actually about God! It assures that the

people have an unshakeable certainty in their identity. They are not defined by themselves, but

by God who is faithful and does not change. The prayer is a reminder of who they are (faith) that

hopes to bring about a revival of passion for Jesus (love) not only in the Ephesian church, but

also in the surrounding churches in Asia where this letter also circulated.11 Paul just spent four and a half verses expounding upon Jesus' supremacy over all things.

ReflectionThere is much to be gleaned in this passage from a pastoral perspective. There are three

specific things I wish to reflect on from this passage:

Pastors pray because of God's heart. A pastor can always approach Paul's prayers as a

learning experience for how to pray for and lead his own flock. Paul is constantly praying for the

people under his pastoral care. But it is clear that he prays, not just because he is supposed to, or

because of his love for them, but because of God's love for them. Pastors should pray for their

flock because God cares for his church.

Pastors encourage because of the Spirit's revelation. In this passage, Paul speaks

encouragement over his audience and he begins by asking for a “spirit of revelation.” Paul does

not only ask for God to give them a spirit of revelation, but has undoubtedly also received one

from God. The specific things he prays over his people are things that he heard from God. It is

important for a pastor to receive revelation from the Spirit about his flock so that he can speak

encouragement from God over them rather than flattery from man.

Pastors teach because Jesus is alive! Obviously one of the most vital roles of a pastor is

to teach and proclaim truth to his people. Such proclamation of truth can only be effective with

true conviction. A pastor can get up and preach to his people because Jesus got up out of his

grave! The ultimate job of a pastor is to, like Paul in Ephesians, constantly remind his flock of

Jesus and who they are because of who he is, for the proclamation of Jesus Christ is the ultimate

proclamation of truth (John 14:6)!

Bibliography

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Forbes, Christopher. "Pauline demonology and/or cosmology? principalities, powers and the elements of the world in their Hellenistic context." Journal for the Study of the New Testament no. 85 (March 1, 2002): 51-73. ATLA Religion Database with ATLASerials, EBSCOhost (accessed October 18, 2010).

Freedman, David Noel, and Richard E. Oster, Jr.. "Ephesus." In The Anchor Bible Dictionary, 542-549. New York: Doubleday, 1992.

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Lincoln, Andrew T.. "Thanksgiving with Prayer for Believers Knowledge of God and Their Awareness of the Church's Significance." In Word Biblical Commentary Vol. 42, Ephesians, 45-82. Dallas, TX: Word Books, 1990.

Patzia, Arthur G.. "Prayer for Divine Enlightenment." In Ephesians, Colossians, Philemon, 163-173. Rep Sub ed. Peabody Massachusetts: Hendrickson Publishers, 1990.

Perkins, Pheme. "Thanksgiving Prayer Report." In New Interpreter's Bible Vol. 2, 380-387. New York: Abingdon Press, 2000.

Wood, A. Skevington. "A Prayer of Intercession." In Expositor's Bible Commentary: Vol. 11, 29-32. Grand Rapids, Michigan: Zondervan, 1978.