Knowing how to read the Epistles is very important, since they make up 21 of the 27 books in the NT. Paul wrote 13 of them. Three were written by the apostle John, two by Peter, one each by James and Jude (the brothers of Jesus), and one by the unknown author of Hebrews. Ascertaining the dates of the Epistles, their places of origin, and the recipients is in some instances quite difficult because, unlike modern books, a date is never included, the recipients are not always mentioned, and the place where the letters were written is not stated. In most cases, though, we can be fairly confident of an approximate date, and the recipients are often explicitly named. We suggest for the Epistles the information shown in the chart (all dates are a.d. and approximate).

BookAuthorDateRecipientsPlace of Writing
JamesJames40–45Jewish Christians in or near PalestineJerusalem?
GalatiansPaul48South Galatian churchesSyrian Antioch
1 ThessaloniansPaul49–51Church in ThessalonicaCorinth
2 ThessaloniansPaul49–51Church in ThessalonicaCorinth
1 CorinthiansPaul53–55Church in CorinthEphesus
2 CorinthiansPaul55–56Church in CorinthMacedonia
RomansPaul57Church in RomeCorinth
PhilippiansPaul62Church in PhilippiRome
ColossiansPaul62Church in ColossaeRome
EphesiansPaul62Churches in Asia Minor (circular letter?)Rome
1 TimothyPaul62–64TimothyMacedonia?
1 PeterPeter62–63Churches in Roman provinces in Asia MinorRome
2 PeterPeter64–67Churches in Roman provinces in Asia Minor?Rome
2 TimothyPaul64–67TimothyRome
JudeJudeMid–60sJewish Christians in Egypt? Asia Minor? Antioch?Unknown
HebrewsUnknown60–70Jewish Christians in Rome or in or near PalestineUnknown
1 JohnJohn85–95Churches near Ephesus?Ephesus
2 JohnJohn85–95Church or churches near EphesusEphesus
3 JohnJohn85–95GaiusEphesus


Most of these letters have three parts: (1) the opening; (2) the body; and (3) the closing. The opening of a letter has four different elements: (1) the sender (e.g., Paul); (2) the recipients (e.g., the Corinthians); (3) the salutation (e.g., “grace and peace to you”); and (4) a prayer (usually a thanksgiving). Not all the letters follow this pattern. The sender is not named in Hebrews, nor are the recipients. The author of 1 John never identifies himself, nor does he specifically address the readers. Indeed, there is no salutation or prayer in Hebrews or 1 John; both launch immediately into the content of the letter.

The body of the letter, which is the longest section in all the letters, does not follow any particular pattern. Here we need to trace out the flow of thought in each letter carefully. The Pauline letters and Hebrews are marked by careful logical progression, while 1 John repeatedly circles back to the same themes and James writes in a style that is reminiscent of wisdom literature such as Proverbs, a collection of shorter teachings on many topics but with no clear overall structure.

The closings in letters vary considerably. Paul often includes travel plans, commendation of coworkers, prayer, prayer requests, greetings, final instructions, an autographed greeting, and a grace benediction.

Although critical scholars have often argued that many of the letters are composites, being stitched together from a variety of different letters, scholars now generally affirm the unity of the letters and have noted their careful structure and the artistry of their unified composition. It is helpful, therefore, to compose a detailed outline as we study the letters, so that as readers we are able to trace the flow of the argument. By doing this we gain a greater understanding of each letter as a whole, since we are prone to read small sections without having a clear map of the entire document. Moreover, having a good understanding of the entirety of the letter assists significantly in interpretation. Often one part of the letter (e.g., the closing) casts light on other parts.


The Epistles are distinguished from the Gospels in that they are not narrative compositions. In terms of redemptive history, they are written on the other side of the cross and resurrection, so that they typically reflect more deeply on the significance of Christ’s death and resurrection than the Gospels do. The implications of the fulfillment of God’s promises in Jesus Christ are explored and applied to the readers in the Epistles. These same themes are present in the Gospels, of course, but they are not set forth in the same fullness, since the nature of Jesus’ messianic mission often perplexed his disciples during his earthly ministry, and they grasped these realities in their fullness (though still not exhaustively!) only after the cross and resurrection and with the outpouring of the Spirit at Pentecost. The Epistles have played a major role in the formation of doctrine and Christian theology throughout church history precisely because they expound on the great themes of God’s saving work on the cross. Because they reflect on and explain the fulfillment of God’s promises in light of the OT and the Gospels, it is particularly fruitful to study their use of the OT, OT allusions, and citations of and allusions to Jesus’ teachings. By doing this we understand more clearly how epistolary writers understood the fulfillment of God’s promises in Christ. We also perceive how they related the OT and the gospel traditions to the churches, and such an understanding assists us in applying not only the Epistles but also the OT and the Gospels to today’s world.

Among the major themes in the Epistles are the following: (1) Jesus Christ is the fulfillment of God’s promises in redemptive history. He is Messiah, Lord, the Son of God, and the true revelation of God. (2) The new life of believers is a gift of God, anchored in the cross and empowered by the Holy Spirit. (3) Christians experience salvation by faith, and faith expresses itself in a transformed life. The Epistles spend considerable space elaborating on believers’ newness of life. (4) Believers belong to the restored Israel, the church of Jesus Christ, which must live out her calling as God’s people in a sinful world. (5) In this present evil age believers suffer affliction and persecution, but they look forward with joy to the coming of Jesus Christ and the consummation of their salvation. (6) False teachers dangerously subvert the true gospel of Christ.


The Epistles are not abstract philosophical or theological essays that explain the salvation accomplished by Jesus Christ. In almost every instance, they are addressed to specific situations facing churches. It is clear in reading Galatians, Colossians, 2 Peter, and Jude that the letters were written because false teaching had infiltrated the churches. Upon reading 1–2 Corinthians, we realize that Paul wrote in response to various problems in the Corinthian church. The letters are crafted to speak to readers as they face everyday life. In his first letter, Peter addresses readers who were suffering discrimination and persecution. Colossians responds to some kind of mystical teaching that promises readers fullness of life apart from, or going beyond, Christ. Philippians hints that the church suffered from some type of dissension and lack of unity. In the two Thessalonian letters, the church was confused about eschatology, and some believers were apparently becoming lax and failing to work hard. While many themes in Paul’s thought are set forth in Romans, even that letter does not represent a comprehensive exposition of the gospel, for we do not find in the letter a developed Christological exposition (cf. Phil. 2:6–11; Col. 1:15–20), an explanation of Paul’s eschatology (cf. 1–2 Thessalonians), or an unfolding of a Pauline doctrine of the church (see Ephesians; 1 Timothy; Titus). Ephesians may be a circular letter sent to a number of churches, in which Paul sets forth a more comprehensive understanding of the church, but even Ephesians lacks a complete exposition of all of Paul’s theology. We must mine all of Paul’s letters to determine his theology—and God, in his providence, has given us all the letters (and, of course, the whole of Scripture) so that we can understand the “whole counsel of God” (Acts 20:27).

In interpreting the Epistles, then, we should try to understand the specific circumstances that the original readers were facing. Upon reading Galatians, for instance, we see readily enough that Paul is responding to opponents who are subverting the gospel. Our understanding of Paul’s purpose in writing Galatians is sharpened if we piece together the clues in the letter to reconstruct the views of Paul’s opponents. We see that certain outsiders had infiltrated the church and were arguing that the Galatians must submit to circumcision and keep the OT law in order to be saved (cf. Gal. 1:7; 2:3–5; 3:1–14; 5:2–6, 12; 6:12–13). Paul contends vigorously that no one is saved by works of law but only through faith in Jesus Christ.

As readers of the Epistles today, we face a disadvantage that the first readers did not have, for they knew firsthand the situation that the letter writer addressed. Our knowledge of the circumstances is partial and incomplete. Reading the letters can be like listening to half of a telephone conversation: we hear only the writer’s response to the situation in a particular church. Still, we trust that God in his goodness has given us all we need to know in order to interpret the Epistles adequately and to apply them faithfully.


Some scholars have argued that the practice of writing a letter in someone else’s name (“pseudonymity”) was culturally accepted in NT times, and hence they claim that some of the NT letters were not written by the purported authors. For example, it is often claimed that Paul did not write 1–2 Timothy and Titus, or that Peter did not write 2 Peter. But the evidence is lacking that pseudonymity was accepted in letters that were considered to be authoritative and inspired. For instance, in 2 Thessalonians 2:2 Paul specifically criticizes those who claim to write in his name, and he concludes the letter with assurance that the writing is authentically his (3:17). The author of the NT apocryphal bookActs of Paul and Thecla was removed from his post as bishop for writing the book as if it were by Paul, even though he claimed that he had written out of love for Paul (Tertullian, On Baptism 17). In the same way, the Gospel of Peter was rejected as an authoritative book in a.d. 180 by Serapion, the bishop of Antioch, because it was not authentic, even though the author claimed that it had been written by Peter. Serapion said, “For our part, brethren, we both receive Peter and the other apostles as Christ, but the writings which falsely bear their names we reject, as men of experience, knowing that such were not handed down to us” (Eusebius, Ecclesiastical History 6.12.1–6).

There is no convincing evidence, then, that pseudonymous writings were accepted as authoritative. Indeed, if Peter did not write 2 Peter, then the author is guilty of deceit and dishonesty because he claims to have been an eyewitness of the transfiguration (2 Pet. 1:16–18) and identifies himself as Peter at the beginning of the letter (2 Pet. 1:1). In the same way, the Pastoral Epistles (1–2 Timothy and Titus) all claim to be by Paul and communicate many details from his life, which would be quite deceptive if Paul did not, in fact, write the letters. Some of the authors may have employed a secretary (amanuensis) to assist them in writing, which might account for some of the stylistic differences in the letters. Still, each letter would have been carefully dictated and reviewed by the apostolic author.


Pauline authorship of Ephesians was universally accepted until modern times. Today a number of scholars claim that it was written in Paul’s name by an unknown follower or imitator of Paul, and they give two main reasons: (1) the letter’s style and thought does not strike everyone as characteristically Pauline; and (2) the author of Ephesians does not seem to be familiar with the letter’s recipients (see1:15; 3:2; 4:21), which seems odd given Paul’s extended stay at Ephesus (Acts 19:10).

However, there are sound reasons to affirm that Paul wrote Ephesians. First, the letter explicitly claims to be Paul’s (1:1; 3:1), which should weigh heavily in the debate unless there is overwhelming evidence to the contrary. The early church—which rejected other spurious letters—unanimously accepted this letter to Ephesus as being written by Paul, and this was a city with a reputation for discernment regarding false apostolic claims (Rev. 2:2). Furthermore, letters in antiquity were usually transmitted through a person known by both author and recipient(s) who would have guaranteed the original copy’s genuineness and elaborated on its details—see note on Ephesians 6:21–22 regarding Tychicus.

Second, analyses of an author’s style are often subjectively based on incomplete evidence. With the aid of more sophisticated computer analysis, further careful study has shown that Ephesians has more similarities to Paul’s accepted style than was earlier recognized. In addition, recent research suggests that the role of secretaries in the composition of ancient letters should be given greater consideration than it has been given in the past. Ephesians does indeed demonstrate close similarity with Paul’s forms of expression and thought. Critics have used this evidence to ascribe authorship to someone Paul had influenced, but it is more likely that these marks of Pauline thought and writing style confirm that he himself wrote the book.

The question of Paul’s apparent unfamiliarity with his readers can easily be explained. Ancient archaeological evidence has shown that Ephesus controlled a large network of outlying villages and rural areas up to 30 miles (48 km) from the city. Also, Acts 19:10 reveals that reports of Paul’s preaching during his stay at Ephesus had radiated out to “all the residents of Asia.” Hence, Paul would not have been personally acquainted with newer pockets of believers in the Ephesian villages and rural farms that had sprung up since his stay in the city a few years before the writing of this letter.

Moreover, many have suggested that Ephesians in its present form stems from the Ephesus copy of a circular letter to several Asian churches that Tychicus was delivering in the course of his journey to Colossae, along with the letter to the Colossians (Col. 4:7–9). Therefore, the absence of personal greetings is no cause for surprise.

Finally, it would be extraordinarily odd for someone to write so forcefully that his readers should “speak the truth” and “put away falsehood” (4:15, 25) in a letter he was deceptively forging! Consequently, it can be affirmed with good confidence that Paul wrote Ephesians.

The title “to the Ephesians” is found in many early manuscripts (see note on 1:1). It indicates that the letter was written to the churches in Ephesus and the surrounding dependent region.


Because Paul mentions his imprisonment (3:1; 4:1; 6:20), this letter should be dated to c. a.d. 62 when Paul was held in Rome (Acts 28). Critics who date Ephesians later in the first century do so from doubts about Paul’s authorship rather than from strong evidence against the earlier date.


There are two main themes of Ephesians: (1) Christ has reconciled all creation to himself and to God, and (2) Christ has united people from all nations to himself and to one another in his church. These great deeds were accomplished through the powerful, sovereign, and free working of the triune God—Father, Son, and Holy Spirit—and are recognized and received by faith alone through his grace. In light of these great truths, Christians are to lead lives that are a fitting tribute of gratitude to their great Lord.


There was no specific occasion or problem that inspired this letter, though Paul does mention that he desired the Ephesians to know how he was faring in confinement (6:21–22). Ephesians articulates general instruction in the truths of the cosmic redemptive work of God in Christ; the unity of the church among diverse peoples; and proper conduct in the church, the home, and the world. Unity and love in the bond of peace mark the work of the Savior as well as Christians’ grateful response to his free grace in their lives.

Ancient Ephesus forms an appropriate background to the book of Ephesians because of this city’s fascination with magic and the occult (see Acts 19:19, and below). This helps explain Paul’s emphasis on the power of God over all heavenly authorities and on Christ’s triumphant ascension as head over the church and over all things in this age and the next. The Ephesians needed to be reminded of these things in order to remain resolute in their allegiance to Christ as the supreme power in the world and in their lives.




An important port city on the west coast of Asia, Ephesus boasted the temple of Artemis (one of the Seven Wonders of the ancient world). Just a few decades before Paul, Strabo called Ephesus the greatest emporium in the province of Asia Minor (Geography 12.8.15; cf. 14.1.20–26). However, the silting up of the harbor and the ravages of earthquakes caused the abandonment of the harbor city several centuries later. Today, among the vast archaeological remains, some key structures date from the actual time of the NT.

The grandiose theater, where citizens chanted “great is Artemis of the Ephesians” (Acts 19:29–40), had been enlarged under Claudius near the time when Paul was in the city. It held an estimated 20,000 or more spectators. The theater looked west toward the port. From the theater a processional way led north toward the temple of Artemis. In the fourth century b.c. the Ephesians proudly rebuilt this huge temple with their own funds after a fire, even refusing aid from Alexander the Great. The temple surroundings were deemed an official “refuge” for those fearing vengeance, and they played a central part in the economic prosperity of the city, even acting at times like a bank. A eunuch priest served the goddess Artemis, assisted by virgin women. Today very little remains of that once great temple beyond its foundations and a sizable altar, although the nearby museum displays two large statues of Artemis discovered elsewhere in Ephesus.

Other archaeologically extant religious structures include a post-NT temple of Serapis and several important imperial cult temples. Before Paul’s day, Ephesus had proudly obtained the right to host the Temple of the Divine Julius [Caesar] and the goddess Roma. The city later housed memorials to the emperors Trajan (a.d. 98–117) and Hadrian (a.d. 117–138); and it possessed a huge temple of Domitian (a.d. 81–96), which may have been constructed during the time the apostle John was in western Asia. Luke testifies to Jewish presence in Ephesus (Acts 18:19, 24; 19:1–10, 13–17), and this is confirmed by inscriptions and by literary sources (e.g., Josephus, Against Apion 2.39; Jewish Antiquities 14.262–264).

Civic structures during the time of Paul included the state agora (marketplace) with its stoa, basilica, and town hall. This spilled out onto Curetes Street, which contained several monuments to important citizens such as Pollio and Memmius. Curetes Street led to the commercial agora neighboring the theater; this large market square could be entered through the Mazaeus and Mithradates Gate (erected in honor of their patrons Caesar Augustus and Marcus Agrippa). Shops lined this agora and part of Curetes Street. A building across the street from the agora has frequently been called a brothel, although some have questioned this. On the way to the Artemis temple from the theater, one would have passed the huge stadium renovated or built under Nero (a.d. 54–68).

The wealth of some residents of Ephesus is apparent in the lavish terrace houses just off Curetes Street. Later inscriptions mention a guild of silversmiths and even give the names of specific silversmiths (cf. Demetrius the silversmith, mentioned in Acts 19:24). However, as in most Roman cities, many people would have been in the servant class, and others would not have claimed much wealth. By the end of the second century (after the NT period) many other monumental structures were added, including some important gymnasia and the famous Library of Celsus. Remains of the giant Byzantine Church of Mary remind one that this former pagan town later hosted an important church council (the Council of Ephesus, a.d. 431).


The city plan shows those features of the city of Ephesus that archaeologists have so far identified as dating from the time of Paul. Many of the notable buildings uncovered in the excavation at Ephesus date from later periods.


Christians have experienced in Christ the salvation and blessings that God promised through the ages, and look forward to the consummation of God’s purposes in Christ. (For an explanation of the “History of Salvation,” see the Overview of the Bible.)


1. All people are by nature spiritually dead, transgressors of God’s law, and under the rule of Satan.1:7; 2:1–3, 5, 11–12
2. God predestined his elect to redemption and holiness in Christ according to the free counsel of his will.1:3–14; 2:4, 8–9
3. God’s rich mercy in Christ has saved sinners; this free gift is by grace through faith alone.1:7–8; 2:4–14
4. Christ’s earthly work of redemption was part of his cosmic reconciliation and exaltation in this age and the next.1:15–23; 3:1–13
5. Christ’s reconciliation entails uniting all people, whether Jew or Gentile, into his one body, the church, as a new creation.1:23; 2:10–22; 3:1–21; 4:1–6
6. Christ’s people are renewed to new lives of holiness in thought, word, and deed, and must reject their old, sinful lifestyles.4:1–3, 17–32; 5:1–20
7. Holiness of life entails submission to proper authorities, and loving and considerate care for those in submission.5:21–6:9
8. Christ has given powerful gifts to his church to bring about her unity, maturity, and defense against the onslaughts of the devil and his allies.4:7–16; 6:10–19


Ephesians exemplifies the genre of the NT epistle, with its salutation (including sender, recipients, and greeting), thanksgiving, exposition, exhortation, and closing (including final greetings and benediction). The main argument of the letter is punctuated by several prayers and an interior benediction (3:20–21) that marks the transition from doctrinal affirmations to practical exhortations. Chapter 2 takes the form of a spiritual biography, in which Paul recounts the saving work of Christ in the life of every Christian, and especially in the lives of Gentiles who are now included in the one new people of God. In chapter 3the apostle takes an autobiographical turn as he testifies about his calling to the Gentiles and his prayers for the Ephesian church. The paraenesis (series of moral exhortations) consists mainly of instructions for household conduct, both for the church as the household of faith and for individual believers in their domestic relationships. The famous description of the complete armor in the last chapter is an extended metaphor. Paul also catalogs the blessings of salvation in a lofty and exhilarating lyrical style.

Ephesians finds its central unity in the work of Jesus Christ and in the community of people (both Jews and Gentiles) who are corporately united in him. The strong opening statement of praise and the absence of any theological polemics make Ephesians pervasively positive in tone. The clear division of the epistle into two halves of nearly equal length (namely, the doctrinal section in chs. 1–3 and the practical section in chs. 4–6) also provides a strong sense of structural unity.


(c. a.d. 62)

Ephesus was a wealthy port city in the Roman province of Asia. It was a center of learning and was positioned near several key land routes in western Asia Minor. Paul probably wrote his letter to the Ephesians while under house arrest in Rome (Acts 28).

The Setting of Ephesians


  1. Introduction (1:1–14)
  2. Greetings (1:1–2)
  3. Spiritual blessings in Christ (1:3–14)
  4. Paul’s Prayer of Thanksgiving (1:15–23)
  5. Salvation by Grace through Faith (2:1–10)
  6. Hopelessness and helplessness without Christ (2:1–3)
  7. Hope in Christ (2:4–10)
  8. Unity and Peace of Christ (2:11–22)
  9. Unity of Christ’s people (2:11–15)
  10. Peace with God (2:16–18)
  11. Implications of Christ’s peace (2:19–22)
  12. Revelation of the Gospel Mystery (3:1–13)
  13. Paul’s apostolic ministry (3:1–7)
  14. The mystery and wisdom (3:8–13)
  15. Paul’s Prayer for Strength and Insight (3:14–21)
  16. Unity of the Body of Christ (4:1–16)
  17. Exhortation to unity (4:1–6)
  18. The different gifts (4:7–10)
  19. The gifts for edification of the church (4:11–16)
  20. Paul’s Testimony (4:17–24)
  21. Exhortation to an Edifying Lifestyle (4:25–32)
  22. New Life in Love (5:1–20)
  23. Exhortation to self-sacrificial love (5:1–2)
  24. Instruction in holy living (5:3–20)
  25. Submission to One Another (5:21–6:9)
  26. Submission in general (5:21)
  27. Wives and husbands (5:22–33)
  28. Children and parents (6:1–4)
  29. Slaves, bondservants, and masters (6:5–9)
  30. The Whole Armor of God (6:10–20)
  31. The Lord’s strength (6:10–13)
  32. Standing firm (6:14–17)
  33. Being constant in prayer (6:18–20)
  34. Conclusion (6:21–24)



1 Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus:

2 Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.

3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:

4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:

5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,

6 To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.

7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;

8 Wherein he hath abounded toward us in all wisdom and prudence;

9 Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:

10 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:

11 In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:

12 That we should be to the praise of his glory, who first trusted in Christ.

13 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,

14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

15 Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints,

16 Cease not to give thanks for you, making mention of you in my prayers;

17 That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him:

18 The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,

19 And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,

20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,

21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:

22 And hath put all things under his feet, and gave him to be the head over all things to the church,

23 Which is his body, the fulness of him that filleth all in all.


1 And you hath he quickened, who were dead in trespasses and sins;

2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:

3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

4 But God, who is rich in mercy, for his great love wherewith he loved us,

5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)

6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:

7 That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.

8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:

9 Not of works, lest any man should boast.

10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

11 Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;

12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:

13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.

14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;

15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;

16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:

17 And came and preached peace to you which were afar off, and to them that were nigh.

18 For through him we both have access by one Spirit unto the Father.

19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;

20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone;

21 In whom all the building fitly framed together groweth unto an holy temple in the Lord:

22 In whom ye also are builded together for an habitation of God through the Spirit.


1 For this cause I Paul, the prisoner of Jesus Christ for you Gentiles,

2 If ye have heard of the dispensation of the grace of God which is given me to you-ward:

3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words,

4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)

5 Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;

6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:

7 Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.

8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;

9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:

10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,

11 According to the eternal purpose which he purposed in Christ Jesus our Lord:

12 In whom we have boldness and access with confidence by the faith of him.

13 Wherefore I desire that ye faint not at my tribulations for you, which is your glory.

14 For this cause I bow my knees unto the Father of our Lord Jesus Christ,

15 Of whom the whole family in heaven and earth is named,

16 That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;

17 That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love,

18 May be able to comprehend with all saints what is the breadth, and length, and depth, and height;

19 And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.

20 Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us,

21 Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.


1 I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,

2 With all lowliness and meekness, with longsuffering, forbearing one another in love;

3 Endeavouring to keep the unity of the Spirit in the bond of peace.

4 There is one body, and one Spirit, even as ye are called in one hope of your calling;

5 One Lord, one faith, one baptism,

6 One God and Father of all, who is above all, and through all, and in you all.

7 But unto every one of us is given grace according to the measure of the gift of Christ.

8 Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.

9 (Now that he ascended, what is it but that he also descended first into the lower parts of the earth?

10 He that descended is the same also that ascended up far above all heavens, that he might fill all things.)

11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;

12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:

13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:

14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;

15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:

16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.

17 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind,

18 Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:

19 Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.

20 But ye have not so learned Christ;

21 If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:

22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;

23 And be renewed in the spirit of your mind;

24 And that ye put on the new man, which after God is created in righteousness and true holiness.

25 Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.

26 Be ye angry, and sin not: let not the sun go down upon your wrath:

27 Neither give place to the devil.

28 Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.

29 Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.

30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.

31 Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:

32 And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you.


1 Be ye therefore followers of God, as dear children;

2 And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.

3 But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;

4 Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.

5 For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God.

6 Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.

7 Be not ye therefore partakers with them.

8 For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light:

9 (For the fruit of the Spirit is in all goodness and righteousness and truth;)

10 Proving what is acceptable unto the Lord.

11 And have no fellowship with the unfruitful works of darkness, but rather reprove them.

12 For it is a shame even to speak of those things which are done of them in secret.

13 But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light.

14 Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.

15 See then that ye walk circumspectly, not as fools, but as wise,

16 Redeeming the time, because the days are evil.

17 Wherefore be ye not unwise, but understanding what the will of the Lord is.

18 And be not drunk with wine, wherein is excess; but be filled with the Spirit;

19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;

20 Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;

21 Submitting yourselves one to another in the fear of God.

22 Wives, submit yourselves unto your own husbands, as unto the Lord.

23 For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body.

24 Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing.

25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

26 That he might sanctify and cleanse it with the washing of water by the word,

27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.

28 So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.

29 For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:

30 For we are members of his body, of his flesh, and of his bones.

31 For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.

32 This is a great mystery: but I speak concerning Christ and the church.

33 Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.


1 Children, obey your parents in the Lord: for this is right.

2 Honour thy father and mother; (which is the first commandment with promise;)

3 That it may be well with thee, and thou mayest live long on the earth.

4 And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.

5 Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ;

6 Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart;

7 With good will doing service, as to the Lord, and not to men:

8 Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.

9 And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.

10 Finally, my brethren, be strong in the Lord, and in the power of his might.

11 Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.

12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

13 Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.

14 Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;

15 And your feet shod with the preparation of the gospel of peace;

16 Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.

17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God:

18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;

19 And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel,

20 For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.

21 But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things:

22 Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts.

23 Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ.

24 Grace be with all them that love our Lord Jesus Christ in sincerity. Amen.

¶ Written from Rome unto the Ephesians by Tychicus.

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