Although the Letter of Paul to the Ephesians has been attributed to St.
They take their inspiration from Paul, in Ephesians: “Joining Jew and Gentile together as One New Man.”
Romans 13:1,4,7), but the most important work for human goodness is removed from traditional politics, set aside in a sphere in which people of all nations can become “fellow-citizens with the saints” (Ephesians 2:20).
“Ecclesiastes calls you the All-powerful; the Maccabees call you the Creator; the Epistle to the Ephesians calls you liberty; Baruch calls you Immensity; the Psalms call you Wisdom and Truth; John calls you Light; the Books of Kings call you Lord; Exodus calls you Providence; Leviticus, Sanctity; Esdras, Justice; the creation calls you God; man calls you Father; but Solomon calls you Compassion, and that is the most beautiful of all your names.”
Paul called the members of his congregation in Ephesus “members of the household of God” (Ephesians 2:19).
A disciple of Paul, possibly Onesimus, may have used Ephesians as a covering letter for the whole collection.
The eschatology of Ephesians is attenuated, if not far in the background, and a continuation of the church is implied.
At home, a wife must “submit herself graciously to the servant leadership of her husband,” following Paul’s instructions in Ephesians 5:22-23.
Of the remaining 10, the Letters to the Colossians and Ephesians are from the hand of a later Pauline follower and II Thessalonians is spurious.
In this latter aspect, Colossians and Ephesians share the heritage of Paul, but a later “Paulinist” changed details to meet different situations.
Ephesians covers the content of Colossians in more compact form and may be a covering letter for the entire Pauline corpus by a disciple or other later Paulinist.
200) codex quire containing the Pauline Letters in the following order: Romans, Hebrews, I and II Corinthians, Ephesians, Galatians, Philippians, Colossians, and I Thessalonians.
This basilica was rebuilt several times; it was largely around this building, between the great gymnasiums and the stadium of the classical city, that the early Byzantine Ephesians gathered.
All this does not resolve the question of a possible Spanish journey nor give precise dates and locations for II Thessalonians, Colossians, Ephesians, or the Pastoral Letters (see also Paul).
A comparison of the table of duties of Colossians 3 and Ephesians 5 and 6 also shows a strong development in the direction of making the relationship of Christ and his church the basis for all other relationships.
Perhaps one of the best clues to the lateness and pseudonymity of Ephesians in comparison with the genuine Pauline letters, however, is the phrase “revealed to his (Christ’s) holy apostles and prophets by the Spirit.”
The Letter of Paul to the Ephesians, the Letter of Paul to the Colossians, the Second Letter of Paul to the Thessalonians, both Letters of Paul to Timothy, the Letter of Paul to Titus, and the Letter to the Hebrews are of uncertain authorship.
Confessions of faith were sometimes sung when the Christians assembled for worship (Ephesians 5:19; Colossians 3:16); Paul seems to use quotations from such hymns in arguments in his letters to the Philippians (2:5–11) and Colossians (1:15–20).
Conversations had to follow the guidance provided by Ephesians 4:29: “Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, that it may give grace to those who hear.”
P46, Beatty Biblical Papyrus II (and Papyrus 222 at the University of Michigan), consists of 86 leaves of an early-3rd-century (c. 200) codex quire containing the Pauline Letters in the following order: Romans, Hebrews, I and II Corinthians, Ephesians, Galatians, Philippians, Colossians, and I Thessalonians.
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