• A. INTRODUCTORY GREETING (1:1, 2)

• B. GOD’S PURPOSE TO BRING ABOUT UNITY AND PEACE BY MEANS OF CHRIST (1:3–3:21)

  • 1. God’s glorious undeserved kindness and the making known of the sacred secret of his will (1:3-23)

    • Spiritual blessings for those chosen to be in union with Christ (1:3-7)

    • God’s purpose for “an administration” to gather all things together in the Christ (1:8-14)

    • Paul thanks God for the Ephesians’ faith and prays that they may have a spirit of wisdom (1:15-23)

  • 2. Jewish and non-Jewish Christians grow together into “a holy temple for Jehovah” (2:1-22)

    • Though dead in trespasses and sins, Christians are made alive through God’s undeserved kindness (2:1-7)

    • Christians saved by undeserved kindness through faith, not works (2:8-10)

    • Non-Jews, formerly without God and with no hope, reconciled to God through Christ (2:11-13)

    • With the wall between Jews and non-Jews destroyed, the two groups can become one in union with Christ (2:14-18)

    • Both Jewish and non-Jewish Christians are built up together into a spiritual temple (2:19-22)

  • 3. Paul’s stewardship of God’s undeserved kindness (3:1-21)

    • Part of the sacred secret: Both Jews and non-Jews can be joint heirs with Christ (3:1-7)

    • God’s dealings with the congregation reveal his wisdom even to those in heavenly places (3:8-13)

    • Paul prays that the Ephesians gain insight and know the love of the Christ (3:14-21)

• C. WALKING WORTHILY AS A UNIFIED CHRISTIAN CONGREGATION (4:1–6:20)

  • 1. God provides all necessary things for unity in Christ (4:1-16)

    • There is one spirit, hope, faith, baptism, and body under one Lord and one God and Father (4:1-6)

    • “Gifts in men” contribute to unity in faith and maturity of the congregation (4:7-16)

  • 2. Putting on the new personality promotes unity (4:17–5:20)

    • Do not walk as the nations walk (4:17-19)

    • New personality reflected in conduct of Christians who are made new in their dominant mental attitude (4:20-32)

    • Become imitators of God (5:1, 2)

    • Speech and conduct free from immorality and uncleanness (5:3-5)

    • Walk as children of light (5:6-14)

    • Keep perceiving what Jehovah’s will is, and keep getting filled with spirit (5:15-20)

  • 3. Proper subjection in personal relationships contributes to unity (5:21–6:9)

    • Husband-wife relationship like that of Christ and congregation (5:21-33)

    • Parent-child relationship (6:1-4)

    • Master-slave relationship (6:5-9)

  • 4. How Christians can be victorious against wicked superhuman forces (6:10-20)

    • “The complete suit of armor from God” needed to stand firm against the Devil’s crafty acts (6:10-13)

    • The different parts of the suit of armor explained (6:14-17)

    • Use all forms of prayer and supplication on every occasion (6:18-20)

• D. CONCLUDING REMARKS (6:21-24)

  • Paul sends Tychicus to Ephesus (6:21, 22)

  • Paul wishes the Ephesians peace and love from God (6:23, 24)

1 Paul, an apostle of Christ Jesus through God’s will, to the holy ones who are in Ephʹe·sus+ and are faithful in union with Christ Jesus:

2 May you have undeserved kindness and peace from God our Father and the Lord Jesus Christ.

3 Praised be the God and Father of our Lord Jesus Christ, for he has blessed us with every spiritual blessing in the heavenly places in union with Christ,+ 4 as he chose us to be in union with him before the founding of the world, that we should be holy and unblemished+ before him in love. 5 For he foreordained us+ to be adopted as his own sons+ through Jesus Christ, according to his good pleasure and will,+ 6 in praise of his glorious undeserved kindness+ that he kindly bestowed on us by means of his beloved one.+ 7 By means of him we have the release by ransom through the blood of that one,+ yes, the forgiveness of our trespasses,+ according to the riches of his undeserved kindness.

8 This undeserved kindness he caused to abound toward us in all wisdom and understanding* 9 by making known to us the sacred secret+ of his will. It is according to his good pleasure that he himself purposed 10 for an administration at the full limit of the appointed times, to gather all things together in the Christ, the things in the heavens and the things on the earth.+ Yes, in him 11 with whom we are in union and were assigned as heirs,+ having been foreordained according to the purpose of the one who accomplishes all things as he decides according to his will,+ 12 so that we who have been first to hope* in the Christ should serve for the praise of his glory. 13 But you also hoped in him after you heard the word of truth, the good news about your salvation. After you believed, you were sealed+ by means of him with the promised holy spirit, 14 which is a token in advance of our inheritance,+ for the purpose of releasing God’s own possession+ by a ransom,+ to his glorious praise.

15 That is why I also, since I have heard of the faith that you have in the Lord Jesus and the love that you demonstrate toward all the holy ones, 16 never stop giving thanks for you. I continue mentioning you in my prayers,+ 17 that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and of revelation in the accurate knowledge of him.+ 18 He has enlightened the eyes of your heart, so that you may know to what hope he called you, what glorious riches he holds as an inheritance for the holy ones,+ 19 and how surpassing the greatness of his power is toward us believers.+ It is according to the operation of the mightiness of his strength, 20 which he exercised toward Christ when he raised him up from the dead and seated him at his right hand+ in the heavenly places, 21 far above every government and authority and power and lordship+ and every name that is named,+ not only in this system of things but also in that to come. 22 He also subjected all things under his feet+ and made him head over all things with regard to the congregation,+ 23 which is his body,+ the fullness of him who fills up all things in all.

2 Furthermore, God made you alive, though you were dead in your trespasses and sins,+ 2 in which you at one time walked according to the system of things* of this world,+ according to the ruler of the authority of the air,+ the spirit+ that is now at work in the sons of disobedience. 3 Yes, among them we all at one time conducted ourselves in harmony with the desires of our flesh,+ carrying out the will of the flesh and of our thoughts,+ and we were naturally children of wrath+ just as the rest. 4 But God, being rich in mercy,+ because of his great love with which he loved us,+ 5 made us alive together with the Christ, even when we were dead in trespasses+—by undeserved kindness you have been saved. 6 Moreover, he raised us up together and seated us together in the heavenly places in union with Christ Jesus,+ 7 so that in the coming systems of things he might demonstrate the surpassing riches of his undeserved kindness in his graciousness toward us in union with Christ Jesus.

8 By this undeserved kindness you have been saved through faith,+ and this is not of your own doing; rather, it is God’s gift.+ 9 No, it is not a result of works,+ so that no one should have grounds for boasting. 10 We are God’s handiwork and were created+ in union with Christ Jesus+ for good works, which God determined in advance for us to walk in them.

11 Therefore, remember that at one time you, people of the nations by fleshly descent, were the ones called “uncircumcision” by those called “circumcision,” which is made in the flesh by human hands. 12 At that time you were without Christ, alienated from the state of Israel, strangers to the covenants of the promise;+ you had no hope and were without God in the world.+ 13 But now in union with Christ Jesus, you who were once far off have come to be near by the blood of the Christ. 14 For he is our peace,+ the one who made the two groups one+ and destroyed the wall in between that fenced them off.+ 15 By means of his flesh he abolished the enmity, the Law of commandments consisting in decrees, in order to make the two groups in union with himself into one new man+ and to make peace, 16 and to reconcile fully both peoples in one body to God through the torture stake,+ because he had killed off the enmity+ by means of himself. 17 And he came and declared the good news of peace+ to you who were far off, and peace to those near, 18 because through him we, both peoples, have free access to the Father by one spirit.+

19 So you are no longer strangers and foreigners,+ but you are fellow citizens+ of the holy ones and are members of the household of God,+ 20 and you have been built up on the foundation of the apostles and prophets,+ while Christ Jesus himself is the foundation cornerstone.+ 21 In union with him the whole building, being harmoniously joined together,+ is growing into a holy temple for Jehovah.+ 22 In union with him you too are being built up together into a place for God to inhabit by spirit.+

3 For this reason I, Paul, the prisoner+ of Christ Jesus in behalf of you, the people of the nations+— 2 if, really, you have heard about the stewardship+ of God’s undeserved kindness that was given to me for your sakes, 3 that by way of a revelation the sacred secret was made known to me, just as I wrote previously in brief. 4 So when you read this, you can realize my comprehension of the sacred secret+ of the Christ. 5 In other generations this secret was not made known to the sons of men as it has now been revealed to his holy apostles and prophets by spirit,+ 6 namely, that people of the nations should, in union with Christ Jesus and through the good news, be joint heirs and fellow members of the body+ and partakers with us of the promise.+ 7 I became a minister of this according to the free gift of God’s undeserved kindness that was given me through the operation of his power.+

8 To me, a man less than the least of all holy ones,+ this undeserved kindness was given,+ so that I should declare to the nations the good news about the unfathomable riches of the Christ 9 and should make everyone see* the administration of the sacred secret+ that has been hidden through the ages in God, who created all things. 10 This was so that now, through the congregation,+ there might be made known to the governments and the authorities in the heavenly places the greatly diversified wisdom of God.+ 11 This is according to the eternal purpose that he formed in connection with the Christ,+ Jesus our Lord, 12 by means of whom we have this freeness of speech and free access+ with confidence through our faith in him. 13 So I ask you not to give up on account of my tribulations in your behalf, for these mean glory for you.+

14 For this reason I bend my knees to the Father, 15 to whom every family in heaven and on earth owes its name. 16 I pray that he may grant you through the abundance* of his glory to be made mighty in the man you are inside,+ with power through his spirit, 17 and that through your faith you may have the Christ dwell in your hearts with love.+ May you be rooted+ and established on the foundation,+ 18 in order that with all the holy ones you may be thoroughly able to comprehend fully what is the breadth and length and height and depth, 19 and to know the love of the Christ,+ which surpasses knowledge, so that you may be filled with all* the fullness that God gives.

20 Now to the one who can, according to his power that is operating in us,+ do more than superabundantly beyond all the things we ask or conceive,+ 21 to him be the glory by means of the congregation and by means of Christ Jesus to all generations forever and ever. Amen.

4 Therefore I, the prisoner+ in the Lord, appeal to you to walk worthily+ of the calling with which you were called, 2 with all humility+ and mildness,+ with patience,+ putting up with one another in love,+ 3 earnestly endeavoring to maintain the oneness of the spirit in the uniting bond of peace.+ 4 One body there is,+ and one spirit,+ just as you were called to the one hope+ of your calling; 5 one Lord,+ one faith, one baptism; 6 one God and Father of all, who is over all and through all and in all.

7 Now undeserved kindness was given to each one of us according to how the Christ measured out the free gift.+ 8 For it says:* “When he ascended on high he carried away captives; he gave gifts in men.”+ 9 Now what does the expression “he ascended” mean but that he also descended into the lower regions, that is, the earth? 10 The very one who descended is also the one who ascended+ far above all the heavens,+ so that he might give fullness to all things.*

11 And he gave some as apostles,+ some as prophets,+ some as evangelizers,+ some as shepherds and teachers,+ 12 with a view to the readjustment of the holy ones, for ministerial work, to build up the body of the Christ,+ 13 until we all attain to the oneness of the faith and of the accurate knowledge of the Son of God, to being a full-grown man,+ attaining the measure of stature that belongs to the fullness of the Christ.+ 14 So we should no longer be children, tossed about as by waves and carried here and there by every wind of teaching+ by means of the trickery of men, by means of cunning in deceptive schemes. 15 But speaking the truth, let us by love grow up in all things into him who is the head, Christ.+ 16 From him all the body+ is harmoniously joined together and made to cooperate through every joint that gives what is needed. When each respective member functions properly, this contributes to the growth of the body as it builds itself up in love.+

17 So this is what I say and bear witness to in the Lord, that you should no longer go on walking just as the nations also walk,+ in the futility of their minds.+ 18 They are in darkness mentally and alienated from the life that belongs to God, because of the ignorance that is in them, because of the insensitivity of their hearts. 19 Having gone past all moral sense, they gave themselves over to brazen conduct+ to practice every sort of uncleanness with greediness.+

20 But you did not learn the Christ to be like this, 21 if, indeed, you heard him and were taught by means of him, just as truth is in Jesus. 22 You were taught to put away the old personality+ that conforms to your former course of conduct and that is being corrupted according to its deceptive desires.+ 23 And you should continue to be made new in your dominant mental attitude,+ 24 and should put on the new personality+ that was created according to God’s will in true righteousness and loyalty.

25 Therefore, now that you have put away deceit, each one of you speak truth with his neighbor,+ because we are members belonging to one another.+ 26 Be wrathful, but do not sin;+ do not let the sun set while you are still angry;+ 27 do not give the Devil an opportunity.+ 28 Let the one who steals steal no more;+ rather, let him do hard work, doing good work with his hands,+ so that he may have something to share with someone in need.+ 29 Let a rotten word not come out of your mouth,+ but only what is good for building up as the need may be, to impart what is beneficial to the hearers.+ 30 Also, do not be grieving God’s holy spirit,+ with which you have been sealed+ for a day of releasing by ransom.+

31 Put away from yourselves every kind of malicious bitterness,+ anger, wrath, screaming, and abusive speech,+ as well as everything injurious.+ 32 But become kind to one another, tenderly compassionate,+ freely forgiving one another just as God also by Christ freely forgave you.+

5 Therefore, become imitators of God,+ as beloved children, 2 and go on walking in love,+ just as the Christ also loved us+ and gave himself for us as an offering and a sacrifice,+ a sweet fragrance to God.+

3 Let sexual immorality and every sort of uncleanness or greediness not even be mentioned among you,+ just as is proper for holy people;+ 4 neither shameful conduct nor foolish talking nor obscene jesting+—things that are not befitting—but rather the giving of thanks.+ 5 For you know this, recognizing it for yourselves, that no sexually immoral person+ or unclean person or greedy person,+ which means being an idolater, has any inheritance in the Kingdom of the Christ and of God.+

6 Let no man deceive you with empty words, for because of such things the wrath of God is coming upon the sons of disobedience. 7 Therefore, do not be sharers with them; 8 for you were once darkness, but you are now light+ in connection with the Lord.+ Go on walking as children of light, 9 for the fruitage of the light consists of every sort of goodness and righteousness and truth.+ 10 Keep on making sure of what is acceptable+ to the Lord; 11 and stop sharing in the unfruitful works that belong to the darkness;+ rather, expose them for what they are. 12 For the things they do in secret are shameful even to mention. 13 Now all the things that are being exposed* are made evident by the light, for everything that is being made evident is light.+ 14 Therefore, it is said:* “Awake, O sleeper, and arise from the dead,+ and the Christ will shine upon you.”+

15 So keep strict watch that how you walk is not as unwise but as wise persons, 16 making the best use of your time,+ because the days are wicked. 17 On this account stop being unreasonable, but keep perceiving what the will of Jehovah is.+ 18 Also, do not get drunk with wine,+ in which there is debauchery, but keep getting filled with spirit. 19 Speak to one another* with psalms, praises to God, and spiritual songs, singing+ and accompanying yourselves with music+ in your hearts to Jehovah,+ 20 always giving thanks+ to our* God and Father for everything in the name of our Lord Jesus Christ.+

21 Be in subjection to one another+ in fear of Christ. 22 Let wives be in subjection to their husbands+ as to the Lord, 23 because a husband is head of his wife+ just as the Christ is head of the congregation,+ he being a savior of this body. 24 In fact, as the congregation is in subjection to the Christ, wives should also be to their husbands in everything. 25 Husbands, continue loving your wives,+ just as the Christ also loved the congregation and gave himself up for it,+ 26 in order that he might sanctify it, cleansing it with the bath of water by means of the word,+ 27 so that he might present the congregation to himself in its splendor, without a spot or a wrinkle or any of such things,+ but holy and without blemish.+

28 In the same way husbands should love their wives as their own bodies. A man who loves his wife loves himself, 29 for no man ever hated his own body, but he feeds and cherishes it, just as the Christ does the congregation, 30 because we are members of his body.+ 31 “For this reason a man will leave his father and his mother and he will stick to his wife, and the two will be one flesh.”+ 32 This sacred secret+ is great. Now I am speaking about Christ and the congregation.+ 33 Nevertheless, each one of you must love his wife+ as he does himself; on the other hand, the wife should have deep respect for her husband.+

6 Children, be obedient to your parents+ in union with the Lord, for this is righteous. 2 “Honor your father and your mother”+ is the first command with a promise: 3 “That it may go well with you* and you may remain a long time on the earth.” 4 And fathers, do not be irritating your children,+ but go on bringing them up in the discipline+ and admonition of Jehovah.+

5 Slaves, be obedient to your human masters,+ with fear and trembling in the sincerity of your hearts, as to the Christ, 6 not only when being watched, just to please men,+ but as Christ’s slaves doing the will of God whole-souled.+ 7 Slave with a good attitude, as to Jehovah+ and not to men, 8 for you know that whatever good each one does, he will receive this back from Jehovah,+ whether he is a slave or a freeman. 9 Also, you masters, keep treating them in the same way, not threatening,+ for you know that both their Master* and yours is in the heavens,+ and there is no partiality with him.

10 Finally, go on acquiring power+ in the Lord and in the mightiness of his strength. 11 Put on the complete suit of armor+ from God so that you may be able to stand firm against the crafty acts of the Devil;+ 12 because we have a struggle,+ not against blood and flesh, but against the governments, against the authorities, against the world rulers of this darkness, against the wicked spirit forces+ in the heavenly places.+ 13 For this reason take up the complete suit of armor from God,+ so that you may be able to resist* in the wicked day and, after you have accomplished everything, to stand firm.

14 Stand firm, therefore, with the belt of truth fastened around your waist,+ wearing the breastplate of righteousness,+ 15 and having your feet shod in readiness to declare the good news of peace.+ 16 Besides all of this, take up the large shield of faith,+ with which you will be able to extinguish all the wicked one’s burning arrows.+ 17 Also, accept the helmet of salvation,+ and the sword of the spirit, that is, God’s word,+ 18 while with every form of prayer+ and supplication you carry on prayer on every occasion in spirit.+ And to that end stay awake, constantly making supplication in behalf of all the holy ones. 19 Pray also for me, that the words may be given to me when I open my mouth, so that I may be able to speak boldly in making known the sacred secret of the good news,+ 20 for which I am acting as an ambassador+ in chains,+ and that I may speak about it with boldness, as I ought to speak.

21 Now so that you may also know about me and how I am doing, Tychʹi·cus,+ a beloved brother and faithful minister in the Lord, will make everything known to you.+ 22 I am sending him to you for this very purpose, so that you may know how we are and that he may comfort your hearts.

23 May the brothers have peace and love with faith from God the Father and the Lord Jesus Christ. 24 May the undeserved kindness be with all those loving our Lord Jesus Christ in incorruptness.

Title

To the Ephesians: Titles like this were apparently not part of the original text. Ancient manuscripts show that they were added later, doubtless to make it easy to identify the books.​—See study note on 1Co Title and Media Gallery, “Paul’s Letter to the Ephesians.”

1:1

an apostle: See study note on Ro 1:1.

the holy ones: See study note on Ro 1:7.

in Ephesus: These words are found in authoritative ancient manuscripts and in ancient translations, though they do not appear in all ancient Greek manuscripts. Some who do not view the words as part of the original text have suggested that Paul sent this letter to Laodicea. (Col 4:16) However, no manuscripts contain the words “to [or, “in”] Laodicea.” Also, early Greek manuscripts that omit “in Ephesus” in this verse all entitle this letter “To the Ephesians.” Moreover, early writers accepted it as the letter to the Ephesians. Also, Ephesus is the only city mentioned here in any of the manuscripts of this letter.

Ephesus: In Bible times, this city was a wealthy and important religious and commercial center on the W coast of Asia Minor, opposite the island of Samos. Ephesus was the capital of the Roman province of Asia.​—See Glossary, App. B13, and Media Gallery, “The Theater and Surroundings in Ephesus.”

in union with: Lit., “in.” This expression indicates close association, harmony, and unity. In his letter to the Ephesians, Paul several times mentions that the anointed Christians are “in union with” Christ Jesus, which highlights Christ’s important role in bringing about unity.​—See, for example, Eph 1:4, 11; 2:13, 21.

1:2

May you have undeserved kindness and peace: See study note on Ro 1:7.

1:3

in the heavenly places: Here Paul speaks of anointed Christians as having already received “every spiritual blessing in the heavenly places,” though they were still on earth. The context shows that God “assigned [them] as heirs” with his Son in the heavenly inheritance and gave them a token of that inheritance. (Eph 1:11, 13, 14) While yet on earth, they are raised up, or exalted, by having received such an assignment.​—Eph 1:18-20; 2:4-7.

1:4

in union with him: That is, with Christ.​—Eph 1:3; see study note on Eph 1:1.

the founding of the world: See study note on Lu 11:50.

1:5

For he foreordained us: In the Greek text, it is also possible to connect this expression with the preceding verse, making the sentence read: “For in love [vs. 5] he foreordained us.”

he foreordained us: Jehovah foreordained, or determined in advance, that a group of Christ’s followers would be adopted as sons of God to rule with Jesus in heaven. He foreordained the group, not the individuals. Jehovah’s purpose was included in the prophecy at Ge 3:15, which Jehovah declared shortly after Adam sinned.​—Ga 3:16, 29; see study note on Ro 8:28.

to be adopted as his own sons: See study notes on Ro 8:15; Ga 4:5.

1:7

the release by ransom: See study notes on Mt 20:28; Ro 3:24 and Glossary, “Ransom.”

through the blood of that one: That is, through the blood of Jesus Christ. While some translations use the word “death,” the literal rendering “blood” retains the Biblical concept of the atoning power of blood. (See Glossary, “Atonement.”) On the Day of Atonement, designated animals were sacrificed. The high priest took some of their blood into the Most Holy of the tabernacle or temple and presented it there before God. (Le 16:2-19) Jesus fulfilled what was foreshadowed by the Atonement Day, as Paul explains in his letter to the Hebrews. (Heb 9:11-14, 24, 28; 10:11-14) Just as on Atonement Day the high priest took the sacrificial blood into the Most Holy, Jesus presented the value, or merit, of his lifeblood before God in heaven.

according to the riches of his undeserved kindness: Ephesus was a materially prosperous city, but Paul’s letter stresses that true spiritual riches are connected with God’s undeserved kindness. (Eph 1:18; 2:7; 3:8) Paul uses the Greek term rendered “undeserved kindness” 12 times in his letter to the Ephesians. When he met with the elders from Ephesus on an earlier occasion, he also mentioned this endearing quality.​—Ac 20:17, 24, 32; see study note on Ac 13:43 and Glossary, “Undeserved kindness.”

1:9

the sacred secret of his will: The term “sacred secret” is mentioned several times in Paul’s letter to the Ephesians. Generally speaking, Jehovah’s “sacred secret” centers on Jesus Christ. (Col 2:2; 4:3) However, God’s sacred secret has many facets. These include: Jesus’ identity as the promised offspring, or Messiah, and his role in God’s purpose (Ge 3:15); a heavenly government, God’s Messianic Kingdom (Mt 13:11; Mr 4:11); the congregation of spirit-anointed Christians, of which Christ is head (Eph 5:32; Col 1:18; Re 1:20); the role of those anointed ones who share the Kingdom with Jesus (Lu 22:29, 30); and the selection of the anointed from among both Jews and Gentiles (Ro 11:25; Eph 3:3-6; Col 1:26, 27).​—See study notes on Mt 13:11; 1Co 2:7.

1:10

for an administration: Or “to administer things.” The Greek word used here (oi·ko·no·miʹa) literally means “a house administration” or “a household management.” It refers to, not a specific government, but a way of administering or managing things. This understanding is consistent with the way the term is used at Eph 3:9. (Compare Lu 16:2; Eph 3:2; and Col 1:25, where the term is rendered “stewardship.”) This “administration” is not the same as God’s Messianic Kingdom. Rather, it is the way he chooses to manage the affairs of his universal family, or household. The administration will bring together the rulers of this heavenly Kingdom and accomplish his purpose of unifying all intelligent creatures, resulting in peace and unity with God through Jesus Christ.

to gather all things together in the Christ: The administration that God has put in place will be carried out in two stages. The first stage is to gather together the things in the heavens, that is, those who are called to rule with Christ in heaven. (Ro 8:16, 17; Eph 1:11; 1Pe 1:4) This stage began at Pentecost 33 C.E. (Ac 2:1-4) The second stage is to gather together the things on the earth, that is, those who are to live in an earthly paradise as subjects of the heavenly government.​—Joh 10:16; Re 7:9, 10; 21:3, 4.

1:11

having been foreordained: See study note on Eph 1:5.

1:13

you were sealed: In Bible times, a seal was used as a signature to prove ownership, authenticity, or agreement. In the case of spirit-anointed Christians, God figuratively seals them with his holy spirit by means of Christ to indicate that they are his possession and that they are in line for heavenly life.​—See study note on 2Co 1:22.

1:14

which: Referring to God’s “holy spirit,” or active force, mentioned in the preceding verse. Although some manuscripts use a masculine Greek pronoun here, there is strong support for the reading that uses the neuter pronoun, translated “which.” The use of a neuter pronoun agrees with how God’s spirit is referred to in other Bible verses. Some scholars suggest that later scribes used a Greek pronoun indicating masculine gender to portray the holy spirit as a person.​—See study notes on Mt 28:19; Joh 14:17.

a token in advance: Or “a down payment; a guarantee (pledge) of what is to come.” Paul here uses a legal term (ar·ra·bonʹ) that often refers to an advance payment of money smaller than the full payment. All three occurrences of this Greek word in the Christian Greek Scriptures are used figuratively to refer to God’s anointing of Christians with “the promised holy spirit,” God’s active force. (Eph 1:13, 14; 2Co 1:22; 5:5) This special operation of holy spirit becomes like a figurative down payment, a guarantee (or, a pledge) of what is to come. Because of this token of their heavenly inheritance, spirit-anointed Christians are convinced of their hope. They experience the complete fulfillment of their hope when they receive an incorruptible heavenly body.​—2Co 5:1-5.

our inheritance: That is, the heavenly inheritance of Christians who have been anointed with God’s holy spirit. The spirit serves as “a token in advance of” their inheritance. (1Pe 1:4, 5) For anointed Christians, this inheritance involves more than life in heaven. They are “the things in the heavens” that are to be gathered together under Jesus to be “heirs . . . of God” and “joint heirs with Christ.” (Eph 1:10; Ro 8:16, 17) The basic meaning of the Greek verb for “inherit” is for an heir to receive something as a right. This is often because of a family relationship, such as when a son receives an inheritance from his father. (Ga 4:30) But here, as in most occurrences in the Christian Greek Scriptures, this term is used in the broader sense of something received as a gift from God.​—Mt 19:29; 1Co 6:9.

God’s own possession: Lit., “the possession.” This possession is the congregation of spirit-anointed Christians. (Ac 20:28) At 1Pe 2:9, these Christians are referred to as “a people for special possession.”

1:17

revelation: See study note on Ro 16:25.

1:18

the eyes of your heart: This expression refers to a person’s figurative sight, or perception. (Isa 44:18; Jer 5:21; Eze 12:2, 3; Mt 13:13-16) Paul tells spirit-anointed Christians that God has enlightened them “so that [they] may know to what hope he called [them].” Such spiritual insight convinces anointed Christians that a glorious reward awaits them​—made certain by the mighty power that God displayed by raising Jesus from the dead.

1:21

this system of things: Or “this age.” In this context, the Greek word ai·onʹ refers to the present unrighteous system of things. (Ga 1:4) Paul indicates that there is also a system of things, or an age, to come, in which there would be a government under the authority of Christ.​—See Glossary, “System(s) of things.”

2:1

dead in your trespasses and sins: In the Bible, death and life can be used in a figurative, or a spiritual, sense. Paul says that the former course of the Ephesian Christians made them “dead in [their] trespasses and sins.” One lexicon describes the figurative use of the Greek word for “dead” in this verse as a person’s “being so morally or spiritually deficient as to be in effect dead.” However, Paul shows that Jehovah could now view those spirit-anointed Christians as being alive, since they had repented of their sinful way of life on the basis of Jesus’ sacrifice.​—Eph 2:5; Col 2:13; see study notes on Lu 9:60; Joh 5:24, 25.

2:2

the system of things of this world: The Greek word here rendered “system of things” basically means “age.” It often denotes the current state of affairs or features that distinguish a certain period of time. The Greek word for “world” (koʹsmos) here refers to the unrighteous human society alienated from God. In this verse, where these two terms are combined, the whole expression could be rendered “the course [or, “customs; ways”] of this world,” referring to the behavior and standards of people alienated from God. Paul makes the point that the Christians in Ephesus had once led, or walked according to, an unrighteous way of life.

the ruler of the authority of the air: Satan the Devil is the “ruler” referred to here. Paul uses the literal air, or atmosphere, to illustrate how the spirit, or dominant attitude, of selfishness and disobedience permeates the world today. Paul uses similar language at 1Co 2:12 in referring to “the spirit of the world.” Just as literal air is everywhere, ready to be breathed in, so “the spirit of the world” is always present. It exerts “authority,” or power, over most of mankind. The power of this dominant mental attitude lies in its appeal to the sinful flesh, its subtlety, its relentlessness and, like air, its pervasiveness. Those who are alienated from God and who pursue a course contrary to God’s will are here called “the sons of disobedience.”

the sons of disobedience: See study note on Ac 4:36.

2:3

we were naturally children of wrath: Adam willfully disobeyed God, bringing sin and death to all his descendants. (Ro 5:12, 19) This inherited imperfection made them “naturally,” or by nature, “children of wrath,” who merit God’s disfavor and who deserve death. (De 32:5; Ro 2:5; 3:10; Eph 5:6; Col 1:21; 3:6) However, they are no longer “children of wrath” because they resist their inherent, sinful inclination and accept the merciful provision of becoming reconciled to him. (Joh 3:36) “Because of his great love,” God provided “the ransom paid by Christ Jesus.”​—Eph 2:4, 5; Ro 3:23, 24.

2:6

in the heavenly places: Though Paul uses this expression at Eph 1:20 to refer to God’s dwelling place in heaven, here he speaks of spirit-anointed Christians as already raised up and seated “together in the heavenly places” while they are still on earth. As at Eph 1:3, that is because God “assigned [them] as heirs” with his Son in the heavenly inheritance and gave them a token of that inheritance. (Eph 1:11, 13, 14) They were thereby brought forth, or born again, and became Jehovah’s spirit-anointed sons (Joh 1:12, 13; 3:5-7), which also made them Jesus’ brothers (Ro 8:15; Eph 1:5) and “joint heirs with Christ.”​—Ro 8:17; Eph 1:11; see study note on Eph 1:3.

2:7

the coming systems of things: Or “the coming ages.” Here the plural form of the Greek word ai·onʹ, often rendered “system of things,” is used. In this context, it refers to the future time when anointed Christians will reign with Christ Jesus and experience God’s undeserved kindness. (Compare Eph 1:18-23; Heb 6:4, 5.) The expression “the coming systems of things” is plural. This indicates that there will be systems of things, or ages with certain characteristics, within the overall “coming system of things.” (See study notes on Mr 10:30; 1Co 10:11.) It could be compared with the Jewish system of things under the Law covenant, which embraced several systems that were interrelated and contemporaneous.​—See Glossary, “System(s) of things.”

graciousness: Or “favor; generosity.” The Greek word used here is also rendered “kindness.”​—Ro 2:4; 11:22.

2:10

We are God’s handiwork: Or “We are a product of His work.” God brought forth spirit-anointed Christians as “a new creation” in union with Christ Jesus. (See study notes on 2Co 5:17; Ga 6:15.) The Greek word here rendered “handiwork” is used of the physical creation at Ro 1:20, where it is translated “the things made.” The expression may convey the idea of the work of a skilled craftsman.

2:11

the ones called “uncircumcision”: That is, non-Jews.

those called “circumcision”: That is, Jews.​—See study note on Ro 2:25.

2:12

alienated from the state of Israel: Before coming to know God’s purposes, some Ephesian Christians had been uncircumcised “people of the nations.” (Eph 2:11) As such, they were alienated from the nation that had a special relationship with God. (Ex 19:5, 6; 1Ki 8:53) The non-Israelite nations had neither a knowledge of God’s dealings nor an approved standing with him.

you had no hope and were without God: The Gentile Christians, like the Jews, were sinners who descended from sinful Adam. However, Christ Jesus’ sacrifice opened the way for those of the non-Jewish nations to have a close relationship with God and the sure hope of everlasting life.​—Eph 1:7; 2:13.

2:14

the two groups: That is, Jews and non-Jews.​—Eph 2:11.

the wall in between: Lit., “the middle wall.” This is likely an allusion to the wall in the first-century temple in Jerusalem that “fenced . . . off,” or prevented, the Gentile worshippers from entering the inner courtyards. These courtyards were open only to Jews. According to the Mishnah, that wall was a latticed barrier called the Soreg. (See App. B11.) Josephus wrote that the wall was three cubits (1.3 m; 4.3 ft) high and that it carried signs in Greek and Latin warning non-Jews not to pass beyond it under penalty of death. When Paul wrote this letter, he was in prison because he was accused of taking a non-Jew from Ephesus beyond this wall. So the Ephesians may have been acquainted with it. (Ac 21:28-31; 28:30, 31; Eph 3:1) The literal wall in Jerusalem was still standing. So when Paul spoke of “the wall” being destroyed, he was referring, not to the literal wall, but to the Law covenant, which divided Jews from Gentiles. That symbolic wall was abolished some 30 years earlier on the basis of Christ’s death.

2:16

through the torture stake: Here the term “torture stake” (Greek, stau·rosʹ) is used to represent Jesus’ death on the execution stake. Jesus’ death was the basis for removing the Law, which was a barrier that separated the Jews from the non-Jews. Therefore, by accepting the reconciliation made possible by Jesus’ death, both peoples, Jews and non-Jews, could become “one body . . . through the torture stake.”​—See also Col 1:20 and Glossary, “Stake”; “Torture stake.”

himself: Or possibly, “it,” that is, the torture stake.​—Col 1:20; 2:13, 14.

2:18

by one spirit: That is, by means of God’s holy spirit.

2:19

you are fellow citizens of the holy ones: Paul assured Gentile Christians in Ephesus that their spiritual status had changed. They were no longer strangers and foreigners with limited rights. Rather, they had become “fellow citizens of the holy ones” with common aims, obligations, and identities. They were now part of a new spiritual nation and had the same citizenship as the other holy ones. (See Php 3:20 and study note.) Christ destroyed the wall, “the Law of commandments,” that had fenced off Gentiles from Jews, giving both peoples free access to the Father through Christ.​—Eph 2:14-18; see study note on Eph 2:14.

members of the household of God: Paul uses the expression “members of the household” to illustrate how the anointed members of the Christian congregation were organized as a close family unit. (1Ti 3:15) In a godly household, members of the family show respect for the family head as well as for the arrangements and standards that he sets for the household. Similarly, the members of the first-century congregations felt a close spiritual kinship with one another and respected Jehovah’s arrangements regarding the congregation.​—See study note on Ga 6:10.

2:20

the foundation cornerstone: This expression occurs only twice in the Christian Greek Scriptures, here and at 1Pe 2:6. Jesus is “the foundation cornerstone” of the Christian congregation, which Paul likens to a building. (Eph 2:21) The Greek term rendered “foundation cornerstone” occurs once in the Septuagint, in the Messianic prophecy at Isa 28:16. There Jehovah foretold that he would lay “as a foundation in Zion a tested stone, the precious cornerstone of a sure foundation.” Peter quotes from this prophecy and applies the expression to Jesus. (1Pe 2:4-6) The foundation cornerstone in public buildings and city walls was placed where two walls met. It bound together the other stones. For the building to be properly constructed, all the stones had to conform to the cornerstone.

2:21

being harmoniously joined together: This expression emphasizes the need for unity in the Christian congregation. (See “Introduction to Ephesians.”) Both Jewish and Gentile believers could unitedly approach Jehovah; all of them could have holy spirit; and together they were part of a spiritual temple, “a place for God to inhabit by spirit.”​—Eph 2:22; see Eph 4:16, where Paul uses the same expression (“harmoniously joined together”) when he likens the Christian congregation to a human body.

a holy temple for Jehovah: The Christian congregation is considered a house or a temple built on the foundation of the apostles and the prophets, with Christ Jesus as the foundation cornerstone. (Eph 2:20) At Eph 2:19, 22, this congregation is described as “the household of God” and “a place for God to inhabit by spirit.” Paul uses similar wording in his letters to the Corinthians.​—2Co 6:16; see study notes on 1Co 3:16; 6:19; for the use of the divine name in this verse, see App. C3 introduction; Eph 2:21.

3:1

I, Paul, the prisoner of Christ Jesus: The apostle Paul made his countrymen furious because he labored among the non-Jews as a disciple of Jesus Christ. This led to his being imprisoned, first in Judea and eventually in Rome. (Ac 21:33-36; 28:16, 17, 30, 31) Therefore, he could say that he was the prisoner of Christ Jesus in behalf of . . . the people of the nations. During the two years of his first imprisonment in Rome (c. 59-61 C.E.), Paul wrote several letters. (See study note on Ac 28:30.) In his letter to the Ephesians, he refers to himself two more times as being imprisoned or in chains.​—Eph 4:1; 6:20.

3:2

the stewardship of God’s undeserved kindness: As “an apostle to the nations,” Paul had a special stewardship entrusted to him. (Ro 11:13) He was, in effect, saying to people of the nations: “I have received the responsibility of helping you to benefit from the undeserved kindness of God.” The Greek term for “stewardship” (oi·ko·no·miʹa) can also be rendered “administration.”​—Eph 1:10; 3:9.

3:3

just as I wrote previously in brief: Paul is apparently referring, not to a separate letter, but to what he briefly discussed earlier in this letter, such as at Eph 1:9, 10 and 2:11-22.

3:6

people of the nations: That is, non-Jews. In this verse, Paul highlights one aspect of the sacred secret that was revealed to him, as mentioned at Eph 3:3. (See study notes on Mt 13:11; Eph 1:9.) Here it is made clear that along with believing Jews like Paul, non-Jews were being called to be fellow members of the body of Christ, that is, the Christian congregation, of which Jesus is the head.​—Eph 1:22, 23; Col 1:18.

3:7

a minister of this: Apparently a minister of “the sacred secret,” mentioned in verses 3 and 4, though the expression may also refer to a minister of “the good news” (Eph 3:6), which is closely connected with this sacred secret (Eph 6:19). In his letters, Paul often describes himself and his coworkers as ministers.​—See study notes on 1Co 3:5; 2Co 6:4.

the free gift of God’s undeserved kindness: See Glossary, “Undeserved kindness.”

3:9

the administration of the sacred secret: Or “how the sacred secret is administered.”​—For a discussion of the Greek word for “administration” (oi·ko·no·miʹa) used here, see study note on Eph 1:10.

3:10

through the congregation: The Christian congregation formed part of God’s sacred secret because God purposed to take from among mankind humans who would become joint heirs with Christ in heavenly glory. (Eph 3:5-9) God makes his wisdom known, or revealed, “to the governments and the authorities in the heavenly places” by what he does through, for, and with that congregation. The angels view with amazement and admiration the progressive revealing of this sacred secret. So it can be said that “through the congregation,” the angels get to see “the greatly diversified wisdom of God” in a way that they had not seen it before.​—Compare 1Pe 1:10-12.

3:11

the eternal purpose: In this context, the term “purpose” refers to a specific goal, or aim, that can be achieved in more than one way. It relates to Jehovah’s determination to accomplish what he originally intended for mankind and the earth, despite the rebellion in Eden. (Ge 1:28) Immediately after that rebellion, Jehovah formed this purpose in connection with the Christ, Jesus our Lord. He foretold the appearance of an “offspring” who would undo the damage done by the rebels. (Ge 3:15; Heb 2:14-17; 1Jo 3:8) It is an “eternal purpose” (lit., “purpose of the ages”) for at least two reasons: (1) Jehovah, “the King of eternity [lit., “the King of the ages”]” (1Ti 1:17), has allowed ages of time to pass before that purpose is fully realized, and (2) the results of the outworking of this purpose will endure into all eternity.​—See study note on Ro 8:28.

3:12

this freeness of speech: A Christian has “freeness of speech” (or, “boldness; fearlessness”) because he has a good relationship with Jehovah God. He can speak to God in prayer freely and with confidence because he exercises faith in His Son, Jesus Christ, and in the ransom sacrifice. (Heb 4:16; 1Jo 5:14) In some contexts, the Greek term that is here rendered “freeness of speech” may also refer to speaking openly and freely about the Christian faith.​—See study notes on Ac 4:13; 28:31; 2Co 7:4.

3:13

on account of my tribulations in your behalf: Paul endured tribulations as a result of his ministering to the Ephesians. He showed that their spiritual blessings were worth suffering for. His example encouraged them not to give up, so Paul could say that his tribulations were in their behalf. (Compare Col 1:24.) On the other hand, had Paul given in to his persecutors, some Christians in Ephesus might have been inclined to give up, concluding that Christianity was not worth the hardships involved.

3:15

to whom every family . . . owes its name: The Greek word for “family” (pa·tri·aʹ), derived from the word for “father” (pa·terʹ), occurs only three times in the Christian Greek Scriptures. (Lu 2:4; Ac 3:25) It is broad in meaning and is not limited to a person’s immediate family. It is used several times in the Septuagint to translate a Hebrew term that in addition to referring to a household also means, by extension, a tribe, people, or nation. (Nu 1:4; 1Ch 16:28; Ps 22:27 [21:28 (27), LXX]) By saying that every family “owes its name” to God, Paul shows that all people, Jews and non-Jews alike, have their origin with Jehovah God, the Father.

every family in heaven: Jehovah God, the Father of his heavenly family, views the angels as sons. (Job 1:6; 2:1; 38:7) Just as he calls the countless stars by name (Ps 147:4), he undoubtedly assigned names to the angels.​—Jg 13:18.

every family . . . on earth: Every earthly family or line of descent “owes its name” to God because he established the first human family and permitted Adam and Eve to have children. (Ge 1:28; Mt 19:4, 5) However, Paul is not saying that Jehovah is responsible for naming every individual family group.

3:17

have the Christ dwell in your hearts with love: Paul here encourages the Ephesian Christians to know and love Jesus thoroughly by adopting his ways and his feelings on matters. (1Co 2:16; 1Pe 2:21) Christians who allowed Jesus’ example and teachings to affect their thoughts, feelings, and actions would, in a sense, have him permanently dwell in their figurative hearts, that is, their inner selves. By growing in love for Jesus, they would at the same time be building strong love for Jehovah (Col 1:15) and acquiring inner strength (Eph 3:16) to withstand tests of faith.

be rooted and established on the foundation: As in other places in Ephesians, Paul here uses two word pictures to emphasize a point. (Eph 2:20-22; 4:16) He shows that Christians should be as firm as a tree that is rooted in the soil and as solid as a building that rests on a good foundation. At Col 2:7, Paul uses a similar word picture of “being rooted and built up in him,” that is, Christ Jesus. (Col 2:6) Also, Paul uses an illustration at 1Co 3:11 to describe a spiritual construction work, likening Jesus to a “foundation.” (See study note on 1Co 3:10.) To become rooted and established, the Ephesians would need to study God’s Word diligently, especially the life and teachings of Jesus. (Eph 3:18; Heb 5:12) This, in turn, would help them develop a strong relationship with Jehovah.​—Joh 14:9.

3:19

to know the love of the Christ: As used in the Bible, the expression “to know” often involves more than learning facts about something or someone. (See study notes on Joh 17:3; Ga 4:9.) In this context, “to know” means to grasp the significance or meaning of “the love of the Christ” and to know this love through experience and practice. Just having knowledge of facts, or having a purely intellectual understanding, does not give a person a true understanding of the personality of Christ. A person who has a vast store of such knowledge may even begin to feel superior. (1Co 8:1) However, a Christian who comes “to know the love of the Christ, which surpasses knowledge,” strives to imitate Jesus’ loving way of thinking and acting. This helps him to use such knowledge in a balanced, loving, and upbuilding way.

3:20

the one who can . . . do more than superabundantly beyond: At Eph 3:14, Paul starts a prayer. At the conclusion of that prayer, in verses 20 and 21, he praises Jehovah. He expresses the idea that God, in responding to prayer, is not limited to what the person praying might think of as a possible answer. A Christian may see no way to solve a problem, but God is able to do infinitely more than “all the things we ask or conceive.” He can answer prayers and fulfill his promises in ways far beyond anything humans can imagine or anticipate.

3:21

Amen: See study note on Ro 1:25.

4:2

humility: Or “lowliness of mind.”​—See study note on Ac 20:19.

4:3

maintain the oneness of the spirit: A Christian who applies this counsel will yield to the influence of God’s spirit and allow it to produce its fruitage. “The spirit” that comes from God is a powerful force that unites people. (1Co 2:12; Ga 5:22, 23) In the preceding verse, Paul mentioned humility, mildness, patience, and love​—qualities that promote unity.​—Eph 4:2.

the uniting bond of peace: The Greek word for “uniting bond” literally means “that which holds something together; fastener.” The word is used in its literal sense at Col 2:19, where it is rendered “ligaments,” the strong bands of tissue that join one bone to another. Like a ligament, peace forms a durable bond that joins the congregation members together. Such peace involves more than the absence of conflict. It is based on love and requires effort to maintain. (Eph 4:2) Paul uses the same Greek word at Col 3:14, where he calls love “a perfect bond of union.”

4:4

One: In his letter to the Ephesians, Paul stresses the importance of unity. At Eph 4:4-6, he provides a list of factors that unite the congregation of anointed Christians.

One body: That is, the Christian congregation, which is compared to a human body. Jesus Christ is the “head” of this spiritual body.​—Eph 1:22, 23.

one spirit: That is, God’s holy spirit.​—1Co 12:13; 2Co 5:5.

one hope: In this context, “one hope” refers specifically to the heavenly hope of anointed Christians. (Heb 3:1) Additionally, when the anointed serve as heavenly kings and priests, all mankind who desire to serve God and who exercise faith will be “set free from enslavement to corruption” and will enjoy “the glorious freedom of the children of God.”​—Ro 8:20, 21, 24.

4:5

one Lord: That is, Jesus Christ.​—1Co 8:6.

one faith: That is, the one acceptable way of worshipping God. This faith is based on the one message about Christ that Christians preach.​—Joh 3:16; 4:23, 24; Ro 10:16, 17; 2Co 4:13.

one baptism: The Ephesians had learned that the “one baptism” carried out “in the name of the Father and of the Son and of the holy spirit” was the key to their unity. (Mt 28:19, 20) During his third missionary tour, Paul met some in Ephesus who had been baptized “in John’s baptism,” apparently after that ceased to be an acceptable baptism. (See study note on Ac 18:25.) Although they knew about God, they had not heard of Christian baptism. After Paul explained about Christ and the holy spirit, “they got baptized in the name of the Lord Jesus.” (Ac 19:1-6) They could then join all the baptized Christians who were serving Jehovah in Ephesus and elsewhere.

4:6

one God and Father of all: That is, Jehovah God.​—De 6:4.

4:8

gifts in men: Or “gifts consisting of men; men as gifts.” Paul here refers to Ps 68:18, where David thanked Jehovah for the conquest of Jerusalem. Jehovah figuratively “ascended on high” by conquering the city atop Mount Zion. He also supplied the Israelites with captives from among the conquered​—strong men who became useful workers. Under inspiration, Paul applies this prophetic psalm to Jesus’ acting as a conqueror in behalf of the Christian congregation. (Eph 4:10) After Jesus “ascended on high” to heaven, he had immense authority. (Mt 28:18; Eph 1:20, 21) He used it to bring capable “gifts in men” into his congregation to act as loving shepherds and overseers of God’s flock.​—Eph 4:11; see study note on Ac 20:28; compare Isa 32:1, 2.

4:10

ascended far above all the heavens: Jesus was raised to a position in heaven higher than that of any other heavenly creature.​—Eph 1:20-23; Php 2:9-11.

4:11

evangelizers: The Greek word that Paul uses here basically means “those who proclaim, or publish, good news.” The word is related to the Greek term for “gospel,” or “good news,” and it occurs only here and in two other verses in the Christian Greek Scriptures. (2Ti 4:5; see study note on Ac 21:8.) All Christians are commissioned to proclaim the good news. (Mt 24:14; 28:19, 20) However, Paul likely uses the term “evangelizers” here in a special sense, meaning “missionaries.” For example, Paul, Timothy, Barnabas, and Silas traveled far to open up the preaching work in places where the good news had not yet been preached.​—Ac 13:2-4; 15:40, 41; 16:3, 4.

4:12

readjustment: The Greek noun rendered “readjustment” (ka·tar·ti·smosʹ) here refers to restoring something to a proper condition or putting something into proper alignment. It could also convey the idea of equipping someone for a task. Sometimes the word was used in medical texts to describe the setting of a bone, a limb, or a joint. (See study note on 2Co 13:9.) Jesus readjusted “the holy ones” by bringing their thinking, attitudes, and conduct into proper alignment with God’s thinking and will. This “readjustment” (or, “training”) was done by means of “gifts in men,” or spirit-appointed overseers, whom he gave to the congregation.​—Eph 4:8, 11, 12; 1Co 16:15-18; 2Ti 2:2; Tit 1:5.

4:13

until we all attain: This wording implies that each Christian must work toward the goal of being mature and united with fellow believers.​—See study note on full-grown in this verse.

oneness of the faith: The phrase signifies unity of beliefs and teachings. (Eph 4:5; Col 1:23; 2:7) The Greek word rendered “oneness” could also be rendered “unity.”

the accurate knowledge: In the Christian Greek Scriptures, there are two words commonly translated “knowledge,” gnoʹsis and e·piʹgno·sis. The word used here, e·piʹgno·sis, is a strengthened form of gnoʹsis (e·piʹ, literally meaning “upon” but here conveying the idea of “additional”). Depending on the context, it may mean “exact, real, or full knowledge.” (See study note on Ro 10:2.) Here Paul uses this word to show that a mature Christian must be united with fellow believers in gaining full knowledge of the Son of God, Christ Jesus.​—1Co 1:24, 30; Eph 3:18; Col 2:2, 3; 2Pe 1:8; 2:20.

full-grown: Paul urges the Christians in Ephesus to become spiritually “full-grown,” or “mature.” (1Co 14:20) Set before them was the goal of attaining the measure of stature that belongs to the fullness of the Christ, that is, of becoming spiritual adults by living according to the accurate knowledge they gained about the Son of God. Then they would not be easily swayed by false ideas and teachings. The entire congregation arrangement, with its apostles, prophets, evangelizers, shepherds, and teachers, helped them attain this spiritual stature.​—Eph 4:11-14.

4:14

by means of the trickery of men: This expression, used only here in the Christian Greek Scriptures, can literally be translated “in the playing of dice of men.” This ancient idiom alludes to the practice of cheating others when playing dice. (See Media Gallery, “Roman Dice.”) Here Paul warns the Christians in Ephesus that they should not be like children, that is, spiritually immature people. Because of lack of experience and good judgment, such ones may be influenced by “the trickery of men” and prevented from making spiritual advancement. Jehovah has provided “gifts in men” to help protect Christians from being deceived by false teachers.​—Eph 4:8; see App. A1.

4:15

speaking the truth: The Greek verb used here is broad in meaning and might also be rendered “being truthful.” That is why some Bibles use such expressions as “living by the truth” and “practicing the truth.” Here Paul makes a stark contrast between the conduct of genuine Christians and the trickery, cunning, and deception of false teachers he denounced in verse 14. He stresses a similar thought at Eph 4:25, where he apparently quotes from Zec 8:16. Jehovah’s standard for truthfulness is consistent; he asks that his servants always uphold the truth by the way they speak and act.​—Le 19:11; Pr 19:9.

4:16

is harmoniously joined together: Paul uses a Greek verb that in this context describes the harmony of the human body, which is made up of many different members. Each member contributes to the well-being of the whole. Similarly, Christians in the congregation work together under Christ as their head. (Eph 1:22, 23; 4:4, 15) When individuals all work in harmony, remaining responsive to Christ’s headship, the congregation matures and maintains a spirit of love. (1Co 12:14-27; Col 2:19; 3:14) Paul uses the same Greek word at Eph 2:21 (see study note), where he describes the congregation as a building “harmoniously joined together.”

made to cooperate: Lit., “made to go together.” According to one lexicon, the Greek verb means “to bring together into a unit, unite.”

every joint: A human body is joined together through the major joints, or connections. Jesus Christ supplies the members of the body, or the congregation of anointed Christians, with the things they need “through every joint.” He does so by means of the arrangements for dispensing spiritual food, for communicating within the congregation, and for coordinating its activity. In this way, “the body” is well-fed spiritually, and each part receives direction for carrying out its assigned work. (Eph 4:7-16; see study note on Col 2:19.) Paul uses a term for “joint” that would commonly have been used by physicians. There is archaeological evidence of a medical school in Ephesus, which may be why Paul uses this analogy of the human body.

4:17

futility: Or “emptiness; vanity.” According to one lexicon, the thought in this verse is that the people of the nations “walk with their minds fixed on futile things.” Their course leads to frustration and disappointment, which is one reason why Paul urges Christians to stop “walking just as the nations also walk.”​—For further comments on the Greek word rendered “futility,” see study note on Ro 8:20.

4:18

in darkness mentally: Paul’s remarks are not about the intelligence of unbelievers. The Bible often compares lack of understanding, especially in a spiritual sense, to darkness. (Job 12:24, 25; Isa 5:20; 60:2; Joh 8:12; 2Co 4:6; Eph 1:17, 18; 5:8, 11; 1Pe 2:9; 1Jo 2:9-11) Those who have not come to know Jehovah God and Jesus Christ are “in darkness mentally” because they have no guiding light or sense of direction in their endeavors.​—Joh 17:3; Ro 1:21, 28; 2Co 4:4.

the life that belongs to God: According to one reference work, the Greek word here translated “life” means “life as a principle, life in the absolute sense.” (There is a different Greek word for “life” that means “way of life,” or “lifestyle.” See, for example, 1Ti 2:2; 1Jo 2:16.) Thus, Paul is saying that mental and spiritual darkness has alienated, or separated, people from Jehovah, the Source of life and of the hope of everlasting life.​—Ps 36:9; Ro 1:21; Ga 6:8; Col 1:21.

insensitivity: Lit., “dulling.” People who are immersed in the thinking and spirit of this unrighteous world have figurative hearts that are insensitive, or dulled. (1Co 2:12; Eph 2:2; 4:17) Thus, they have no desire to gain the knowledge of God. The Greek noun here rendered “insensitivity” is derived from a medical term that among other things refers to skin made insensitive because of calluses. Here it is used to describe the way the figurative heart could gradually become hardened, or unfeeling, toward God.

4:19

Having gone past all moral sense: The expression renders a Greek word that literally means “having ceased to feel pain.” It is here used figuratively in the sense that someone is ethically or morally insensitive. Such a person has ceased to feel any pangs of conscience or any accountability to God.​—1Ti 4:2.

brazen conduct: Or “shameless conduct.” The Greek word a·selʹgei·a denotes conduct that is a serious violation of God’s laws and that reflects a brazen or boldly contemptuous attitude.​—See Glossary and study note on Ga 5:19.

every sort of uncleanness: The term “uncleanness” (Greek, a·ka·thar·siʹa) is broad in meaning. Here it is used in its figurative meaning, referring to impurity of any kind​—in sexual matters, in speech, in action, and in spiritual relationships. (Compare 1Co 7:14; 2Co 6:17; 1Th 2:3.) It stresses the morally repugnant nature of the wrong conduct or condition. (See study note on Ga 5:19.) Paul notes that such conduct was carried out with greediness. The Greek word ple·o·ne·xiʹa, rendered “greediness,” denotes an insatiable desire to have more. By adding “with greediness,” Paul shows that “uncleanness” may involve various degrees of seriousness.​—See study note on Ro 1:29.

4:23

continue to be made new: The Greek verb is in the present tense, expressing continuous action, which indicates that changing one’s dominant mental attitude is an ongoing process.​—Php 3:12, 13.

in your dominant mental attitude: Or “in the force actuating your mind.” The Greek expression literally means “to the spirit of your mind.” Here “spirit” is used in the sense of an impelling force that causes a person to say and do things in a certain way. (See Glossary, “Spirit.”) So “the spirit of [the] mind” is the force that influences and shapes the thinking of a person, including his mental tendencies, desires, and motivations. Imperfect humans are inclined toward wrong thinking, and that inclination pushes their minds in a physical, materialistic, or fleshly direction. (Ge 8:21; Ec 7:20; Col 1:21; 2:18) When someone wants to become a Christian, he needs “to be made new in [his] dominant mental attitude” so that this impelling force pushes his thoughts in the right direction, that is, in harmony with God’s thoughts. (See study note on 1Co 2:15.) And after becoming a Christian, he needs to “continue to be made new” in his dominant mental attitude by studying the Bible and letting God’s spirit operate in him.

4:24

the new personality: Lit., “the new man.” Along with putting away “the old personality” (lit., “the old man”) with its bad practices (Eph 4:22), a Christian must make a real transformation by putting on “the new personality.” This new personality, which is “created according to God’s will,” reflects, or is an image of, the personality of Jehovah God. (Col 3:9, 10) He wants his worshippers to conform to his image and to reflect his beautiful qualities, such as those listed at Ga 5:22, 23.​—See study notes on Ga 5:22; Eph 4:23.

4:25

neighbor: See study note on Mt 22:39.

4:26

Be wrathful: Paul quotes from Ps 4:4, showing that it is not wrong for Christians to feel anger. Jehovah and Jesus both express anger in response to wickedness and injustice, but their anger is always governed by righteousness and perfect judgment. (Eze 38:18, 19; see study note on Mr 3:5.) Christians too may feel righteous anger, but Paul says do not sin. Christians do not allow anger to lead to uncontrolled outbursts, abusive speech, or violence. (Eph 4:31) Ps 4:4 advises God’s servants to express their concerns about the cause of their anger in private prayer to Jehovah.

do not let the sun set while you are still angry: To the Jews, sunset marked the end of one day and the beginning of another. So Paul here warns against letting anger fester from one day to the next. In fact, Jesus warned his disciples not to continue to be wrathful with someone. (Mt 5:22) Prolonged anger may lead to bitterness, grudges, and divisions in personal relationships and within the congregation. (Le 19:18; Ps 36:4; Ga 5:19-21) Paul offers practical counsel to help Christians resolve problems quickly, the same day if possible.​—Ro 12:17-21; Eph 4:2, 3.

4:27

do not give the Devil an opportunity: This phrase, which may more literally be rendered “neither allow place for the Devil,” adds force to Paul’s warning about the danger of prolonged anger. (See study note on Eph 4:26.) A Christian who allows anger or hostile feelings to fester in his heart might, figuratively speaking, be making room, or allowing a place, for the Devil to occupy. Satan would thereby have an opportunity to influence such a Christian to commit a serious sin. (Ps 37:8) If the Christian allowed prolonged anger to disrupt the unity of the congregation, he may also be serving the Devil’s interests.​—Jas 4:1, 7.

4:28

steal no more: Paul’s words may have had special meaning for the working poor who lived in Ephesus. Some may have found that work was sporadic, seasonal, and not always sufficient to provide for their families, so the temptation to steal may have been strong. Paul here urges Christians to refrain from theft for any reason. Instead, they were to work hard with their hands. (De 5:19; 1Th 4:11) Paul had earlier reminded the Ephesian elders of his own example in working hard. (Ac 20:17, 34; see also study note on Ac 18:3.) His counsel required that Ephesian Christians trust in Christ’s promise that God would care for their material needs.​—Mt 6:25-33.

4:29

a rotten word: The Greek word for “rotten” can describe putrefied fruit, fish, or meat. (Mt 7:17, 18; 12:33; Lu 6:43) This term vividly portrays unwholesome, abusive, or obscene speech, which a Christian would not use. Instead, he would say “only what is good for building up” and “what is beneficial”​—using words that are “seasoned with salt.”​—Col 4:6 and study note.

4:30

do not be grieving God’s holy spirit: The Greek word for “to grieve” could also be translated “to cause sorrow to; to sadden.” Paul uses a figure of speech called personification, saying that the holy spirit, an impersonal force, can be grieved as if it were a person. (Compare study notes on Joh 16:8, 13; Ro 8:27.) God uses his holy spirit to provide guidance and strength to his people. The holy spirit produces good qualities in them, namely, “the fruitage of the spirit.” (Ga 5:22-24) Those who do not appreciate the holy spirit, who resist its working, and who go against the Bible’s spirit-inspired counsel are, in effect, “grieving” it.​—Eph 4:17-29; 5:1-5; Isa 63:10; Ac 7:51.

sealed for a day of releasing by ransom: Anointed Christians are sealed with Jehovah’s holy spirit. The seal signifies that they are God’s possession and are in line for heavenly life.​—See study notes on 2Co 1:22.

4:32

become kind: At Eph 4:31, Paul listed a number of negative traits. Then, as a contrast, he here encourages the Christians in Ephesus to display positive qualities, such as kindness. (Col 3:12, 13) The Greek verb rendered “become” could suggest that they needed to make improvements in showing kindness.

5:1

Therefore, become imitators of God: Paul has just discussed some of God’s qualities, such as kindness, compassion, and forgiveness. (Eph 4:32) So here, by opening with the word “therefore,” he suggests that contemplating God’s appealing qualities can motivate Christians to imitate the One who best exemplifies such qualities. (Ps 103:12, 13; Isa 49:15; Eph 1:3, 7) Paul’s use of the Greek word for “imitators” in connection with God does not mean that Christians were to be an exact duplicate of God. Paul says that Christians should imitate Jehovah “as beloved children.” A child cannot imitate a grown parent perfectly. Nevertheless, the child’s sincere efforts are sure to make a parent happy.​—Compare Ps 147:11.

5:2

loved us: Some manuscripts read “loved you,” but the current main text reading has strong manuscript support.

for us: Some manuscripts read “for you,” but the current main text reading has strong manuscript support.

5:3

sexual immorality: As used in the Bible, the Greek word por·neiʹa is a general term for certain sexual activities forbidden by God, including adultery, sexual relations between unmarried individuals, homosexual acts, and other serious sexual sins.​—See Glossary and study note on Ga 5:19.

greediness: The Greek word ple·o·ne·xiʹa denotes an insatiable desire to have more.​—See study notes on Lu 12:15; Ro 1:29; Col 3:5.

not even be mentioned among you: Vulgar language and “obscene jesting” were considered socially acceptable in Ephesus. (Eph 5:4) Obscene talk was heard at plays presented in the city’s theaters and even at religious festivals, such as the Thesmophoria, a festival dedicated to the Greek goddess Demeter. Obscene jokes were said to make the goddess laugh. Paul says that Christians would never mention, let alone take delight in, such immoral talk. The Greek wording also allows for the idea that immorality should never be practiced by Christians.​—Eph 5:3-5.

5:5

sexually immoral person: This expression renders the Greek noun porʹnos, which is related to the noun por·neiʹa (sexual immorality).​—See Glossary, “Sexual immorality,” and study note on Eph 5:3.

greedy person, which means being an idolater: A greedy person makes the thing desired his god, putting it above the worship of Jehovah. His chief aim in life is to satisfy his greedy desires. (Ro 1:24, 25; Col 3:5) While greed often involves an inordinate love of money and material things, it could include an immoderate desire for food and drink, ambition for power, illicit sex, or anything else that interferes with a person’s worship of Jehovah.​—See study note on Ro 1:29.

the Kingdom of the Christ and of God: Paul says that the Kingdom is both God’s and Christ’s at the same time. Jehovah is the Universal Sovereign because of his Godship and because he is the Creator. (Ps 103:19; Isa 33:22; Ac 4:24) Jehovah always remains King. (Ps 145:13) However, at times he chooses to delegate authority and grant power to others. He has appointed his Son, Christ Jesus, to carry out His will by giving him “rulership, honor, and a kingdom.” (Da 7:13, 14) The extensive power that Christ wields as King comes directly from Jehovah God. (Mt 28:18) Though all others in the universe are subject to the Son’s rule, Christ himself remains subject to his Father and God.​—1Co 15:27, 28; Eph 1:20-22.

5:6

the sons of disobedience: See study note on Ac 4:36.

5:15

not as unwise but as wise persons: Paul here adds to his comment on how “children of light” should walk, or conduct themselves. (Eph 5:8) Enlightened by the truth of God’s Word, they gain wisdom that is superior to mere intellectual ability or the worldly wisdom that amounts to foolishness in God’s eyes. (1Co 1:19, 20; 3:19) Godly wisdom is based on profound respect for Jehovah. (Pr 9:10) It moves Christians to “keep perceiving what the will of Jehovah is.” They eagerly make sure of “what is acceptable to the Lord.” They are aware of the urgency of the times in which they live. So the way they walk is in sharp contrast with the way in which “unwise” and “unreasonable” ones walk.​—Eph 5:10, 15-17; Col 4:5.

5:16

making the best use of your time: Lit., “buying out the appointed time.” This expression also appears at Col 4:5. To apply this counsel requires sacrifice, for it implies the need to buy the time from other pursuits, exchanging nonessential activities for spiritual ones. Paul was not speaking of time in a general sense but, rather, of a particular period of time, or season. The Ephesian Christians were then enjoying a season of favor, during which they had a measure of freedom to carry out their Christian ministry. Paul urged them not to squander that favorable opportunity but to take advantage of it, to make the best possible use of the time.

5:17

the will of Jehovah: See study note on Ac 21:14 and App. C3 introduction; Eph 5:17.

5:18

do not get drunk with wine: Paul’s warning connects getting drunk with the Greek term for “debauchery,” since immoderate use of alcohol often leads to excesses and reckless or wild behavior. The counsel was especially fitting in Ephesus, where festivals were held in honor of Dionysus (or Bacchus), the god of wine. Those celebrations were characterized by heavy drinking, frenzied dancing, and sexual debauchery.

debauchery: The Greek word, which also occurs at Tit 1:6 and 1Pe 4:4, could be rendered “unruliness” or “wildness.” A related Greek word is used with a similar meaning at Lu 15:13 (see study note) regarding the conduct of the prodigal son.

5:19

psalms, praises to God, and spiritual songs: First-century Christians continued to use the inspired psalms in praising Jehovah. The Greek word for “psalm” (psal·mosʹ), also used at Lu 20:42; 24:44; and Ac 13:33, refers to Hebrew Scripture Psalms. Additionally, there appear to have been Christian compositions​—“praises to God,” or hymns, and “spiritual songs,” that is, songs with spiritual lyrics. In his letter to the Colossians, Paul mentions that Christians teach and encourage one another by means of “psalms, praises to God, spiritual songs.”​—Col 3:16.

singing . . . to Jehovah: This and similar expressions, which occur often in the Hebrew Scriptures, convey the idea of praising Jehovah with song. (Ex 15:1; 1Ch 16:23; Ps 13:6; 96:1; 104:33; 149:1; Jer 20:13) About one tenth of the entire Bible is made up of songs related to the worship of Jehovah; the foremost examples are Psalms, The Song of Solomon, and Lamentations. Singing praises to God seems to have been a custom of God’s servants in Jesus’ time as well. (See study note on Mt 26:30.) Paul’s statement at 1Co 14:15 indicates that singing was a regular feature of Christian worship.​—Ac 16:25; Col 3:16; for the use of the divine name in this verse, see App. C3 introduction; Eph 5:19.

accompanying yourselves with music: Or “making music.” The Greek verb used here (psalʹlo) originally meant “to play a stringed instrument.” It is often used in the Septuagint to correspond to a Hebrew term meaning “to make music” or “to sing praises,” whether to the accompaniment of an instrument (Ps 33:2; 98:5) or not (Ps 7:17; 9:11; 108:3). In the Christian Greek Scriptures, this verb also appears at Ro 15:9; 1Co 14:15 (“sing praise”); and Jas 5:13 (“sing psalms”). One lexicon defines the expression as “in accordance [with Old Testament] usage, to sing songs of praise, with or without instrumental accompaniment.”

in your hearts: In the Bible, the term “heart” when used in a figurative way generally refers to the inner person, including all thoughts, intentions, qualities, feelings, and emotions. (Compare Ps 103:1, 2, 22.) The Greek expression used here and at Col 3:16 is broad in meaning and could be understood to include the idea of singing within oneself, silently. In other words, one’s heart and mind are filled with the spiritual sentiments expressed in songs of praise to God, along with the accompanying melodies. The Greek expression could also be rendered “with your hearts,” which would include the idea of singing in a heartfelt way, with the right heart attitude.

5:21

Be in subjection: The Greek expression is understood to mean “subjecting yourselves,” indicating that this subjection is not forced but voluntary. Paul prefaces the ensuing discussion of subjection in marriage (Eph 5:22-33) by noting that the same principle applies widely in the Christian congregation. (Compare Heb 13:17; 1Pe 5:5.) Obviously, then, the God of peace also wants this principle applied within the family arrangement.​—1Co 11:3; 14:33; Eph 5:22-24.

in fear of Christ: In the Bible, this phrase occurs only here. The expression used for “fear” refers to “deep respect” or reverence. (1Pe 3:2, 15) It clearly does not refer to morbid fear or dread of Jesus. (Compare Lu 5:9, 10.) Christians rightly revere Jehovah as well as Jesus, the one whom Jehovah has appointed as heavenly King and Judge. (Re 19:13-15) Such respectful fear would motivate all to be in subjection.

5:25

continue loving your wives: In this verse, the Greek verb a·ga·paʹo (to love) is in the present tense, which is why it has been rendered “continue loving.” At Col 3:19, the same form is rendered “keep on loving.” Husbands are commanded to show enduring love for their wives. (Eph 5:28, 33) By doing so, they imitate Jesus, who constantly shows love for the Christian congregation.

5:26

the bath of water by means of the word: Paul likens God’s word of truth to water that cleanses. Just as a bride in Israel bathed and adorned herself, so the bride of Christ, the Christian congregation, must be washed clean. Jesus Christ sees to it that in preparation for marriage, the congregation is morally and spiritually clean, without a spot or blemish. (Joh 15:3; Eph 5:22, 23, 27; 2Pe 3:11, 14) Christ’s disciples are able to identify stains and blemishes in their conduct and thinking because they have accurate knowledge of God’s Word. As they apply Bible principles in their life, God’s Word, like water, will help them to be “washed clean” of even serious sins.​—1Co 6:9-11; Heb 10:21, 22.

5:28

love: Paul uses the Greek verb a·ga·paʹo (to love) several times in this context to describe the love that a husband should show for his wife. (Eph 5:25, 33) Paul compares that love to the love that Christ shows for the congregation. (See study note on Eph 5:25.) The corresponding noun a·gaʹpe (love) is described in detail at 1Co 13:4-8. Christian love shown within the family combines affectionate feelings of the heart with a mental determination to apply the righteous standards established by Jehovah God.​—See study note on 1Co 13:4.

5:29

body: Lit., “flesh.” The Greek word sarx is used here in the sense of a physical body.​—Compare study note on Ro 3:20.

5:31

stick to: Or “remain with.”​—See study note on Mt 19:5, where a related Greek verb is used.

5:33

should have deep respect: The Greek verb is broad in meaning, and many translations here render it “to respect; to reverence.” In other contexts, it often means “to be in fear of” or “to be afraid of.” Because a husband loves his wife as he does himself, he would not inspire fear or dread in her. The context shows that a loving Christian husband does not demand respect from his wife. Rather, he earns her deep respect by treating her as Christ does the congregation. (Eph 5:25) In addition, scholars have noted that Paul’s words to wives are phrased, not in the imperative form, but in a gentler, softer way than is the command to husbands.

6:1

in union with the Lord: Although some manuscripts omit “in union with the Lord,” the longer reading has strong manuscript support.

6:2

Honor your father and your mother: By quoting the fifth of the Ten Commandments, Paul shows that honoring, or respecting, one’s parents was not only a requirement of the Mosaic Law but also an obligation for Christians. (Ex 20:12; De 5:16) This was the first command with a promise because it specifically promised well-being and a long life to those who obeyed.​—Eph 6:3.

6:4

do not be irritating: The Greek verb for “to irritate” could literally be rendered “to provoke to wrath; to make angry.” It does not necessarily refer to the minor irritations a parent might unwittingly cause his child because of imperfection. One reference work states that this irritation could be caused by “the hasty, rough, moody treatment of children, so that . . . they are repelled and enticed to opposition, defiance and bitterness.”​—Compare Col 3:21.

the discipline and admonition of Jehovah: Jehovah God is the ultimate authority on how to raise children. When Moses told the Israelites that they “must love Jehovah” with all their heart, soul, and strength, he also instructed them to inculcate Jehovah’s words in their children. (De 6:5-8) Jehovah is described as the one disciplining his servants.​—De 11:2; Pr 3:11, 12; Heb 12:6; for the use of the divine name here, see App. C3 introduction; Eph 6:4.

discipline: The Greek word for “discipline” (pai·deiʹa) is related to a word for “child” (pais). Therefore, one aspect of the Biblical term “discipline” involves what is needed when bringing up children​—instruction, education, correction and, at times, firm but loving chastisement. One lexicon defines this term as “the act of providing guidance for responsible living, upbringing, training, instruction.”

admonition: Or “instruction; guidance; training.” Lit., “putting mind in.” The Greek word used here (nou·the·siʹa) is a compound word composed of the word for “mind” (nous) and the word for “to put” (tiʹthe·mi). In this context, the word indicates that Christian fathers are to help their children to understand God’s thoughts on matters. They are, in effect, to put the mind of Jehovah God in their children.

6:5

your human masters: Paul here urges Christian slaves to be obedient to their “human [lit., “fleshly”] masters.” Christian slaves as well as their earthly masters needed to keep in mind that they had a higher Master in the heavens.​—Eph 6:9.

6:6

not only when being watched, just to please men: Lit., “not with eye-service as men pleasers.” A slave who was also a Christian was not to try to make an impression by being obedient or working hard only when his master was present. Instead, he was to serve “whole-souled,” with fear of Jehovah.​—Eph 6:5-8; Col 3:22-25.

whole-souled: The Greek expression rendered “whole-souled” occurs twice in the Christian Greek Scriptures, here and at Col 3:23. In this expression, “soul” refers to the entire person, including the physical and mental abilities; some Bibles thus render it “wholeheartedly.” Therefore, serving whole-souled means that a person serves with his whole being or his whole life, using all his faculties and strength to the fullest extent possible.​—De 6:5; Mt 22:37; Mr 12:29, 30; see Glossary, “Soul.”

6:7

as to Jehovah and not to men: In this context, Paul encourages literal slaves who have become Christians to be obedient to their “human masters.” (Eph 6:5) They are to render service to them “as Christ’s slaves doing the will of God whole-souled.” (Eph 6:6) Paul emphasizes that they should remember their relationship with Jehovah God in whatever work they were doing. When they obeyed and honored their earthly masters, or owners, they would not bring reproach on “the name of God.” (1Ti 6:1) Paul gives very similar counsel to literal slaves in his letter to the Colossians, written about the same time as the letter to the Ephesians.​—Col 3:22-24; see “Introduction to Ephesians”; for the use of the divine name in this verse, see App. C3 introduction; Eph 6:7.

6:8

he will receive this back from Jehovah: Throughout the Bible, Jehovah God is described as the one who rewards the good deeds of those faithfully serving him. Some examples are found at Ru 2:12; Ps 24:1-5; Jer 31:16. Jesus also describes his Father in that way.​—Mt 6:4; Lu 6:35; for the use of the divine name in this verse, see App. C3 introduction; Eph 6:8.

a freeman: See Glossary, “Freeman; Freedman.”

6:11

complete suit of armor: This phrase translates the single Greek word pa·no·pliʹa that refers to the defensive and offensive military equipment used by foot soldiers in combat. Paul likely based his detailed illustration on the Roman soldier. (Eph 6:13-17) Paul could have seen Roman soldiers wearing such armor in various parts of the Empire but certainly in the Praetorian camp, where he was likely taken on his arrival in Rome. (Ac 27:1; 28:16) Christians need a spiritual kind of armor that comes only from God because they are engaged in a spiritual struggle rather than a physical one.​—Eph 6:12; see Glossary, “Armor,” and Media Gallery, “Roman Soldier’s Suit of Armor.”

the crafty acts: Or “the schemes.” The Greek word here rendered “crafty acts” occurs only two times in the Christian Greek Scriptures, both in a negative sense. Here it describes the cunning tricks and tactics that Satan the Devil uses to ensnare Jehovah’s servants. At Eph 4:14, it is rendered “schemes.”

6:12

a struggle: The Greek word rendered “a struggle,” used only here in the Christian Greek Scriptures, originally referred to “a wrestling,” as in a sports contest. Here the word conveys the idea of a personal fight against wicked spirits. Because the context refers to the spiritual war of Christians and the figurative suit of armor, some suggest that Paul may have had two types of struggles in mind, that of a wrestler and that of a soldier. (Eph 6:11-18) Combining the images was natural, since ancient warfare could involve hand-to-hand combat and well-equipped soldiers were often skilled wrestlers. In his second letter to Timothy, Paul also combined a military image with an athletic one.​—2Ti 2:3-5.

the world rulers of this darkness: Paul calls these “world rulers” the wicked spirit forces, that is, Satan and his demons. (See study note on Joh 12:31.) Their intention is to keep mankind in spiritual darkness, alienated from the light of Jehovah God. The Greek word ko·smo·kraʹtor, rendered “world rulers,” occurs only here in the Christian Greek Scriptures, though it is used in ancient Greek writings in reference to such mythological gods as Hermes.

in the heavenly places: Here this expression refers to the invisible spirit realm from which Satan, “the ruler of the authority of the air,” influences mankind.​—Eph 2:2.

6:14

the belt of truth: Soldiers of ancient times prepared themselves for battle by fastening a belt around the waist. (Isa 8:9, ftn.) Therefore, “putting on the belt,” or “girding oneself,” was an idiom that meant “prepare for action.” (See study notes on Lu 12:35; 17:8.) Appropriately, then, this is the first part of the armor that Paul mentions in his list. The Roman soldier wore a wide belt of leather with metal plates attached to decorate and stiffen it. With his belt fastened tightly, the soldier was better able to stand firm in battle. He suspended an armored apron from the belt, so that his midsection was protected. Just as a belt can provide support and protection for the soldier, an unbreakable attachment to divine truths can strengthen a Christian to remain firm in the face of trials. The Roman soldier’s sword was usually suspended from his belt and attached by rings. (See study note on Eph 6:17.) Paul’s illustration suggests that Christians need to use the truths of God’s Word as a constant protection against spiritual attack. Christians who clearly understand those truths are protected from false teachings.​—Eph 4:13, 14; 1Ti 2:3-7.

the breastplate of righteousness: Roman soldiers of the first century C.E. used a variety of body armors. One type of breastplate was made of overlapping iron strips attached to leather pieces by means of hooks, straps, and buckles. Such a breastplate offered protection for the vital organs, the heart in particular. In fact, Greek historian Polybius of the second century B.C.E. described this breastplate as “the heart-protector.” Paul saw that Christians have a need to protect their figurative heart. (Compare 1Th 5:8.) Just as that metal armor prevented arrows and swords from piercing the soldier’s heart, so love for God’s righteous principles and standards protects the Christian’s figurative heart. (Ps 119:97, 105; Pr 4:23) Because of sinful inclinations, an imperfect human is always in urgent need of such protection. (Jer 17:9) In the Hebrew Scriptures, Jehovah himself is described as wearing righteousness like armor.​—Isa 59:15, 17.

6:15

feet shod in readiness: “In readiness,” or “in preparedness,” could also be rendered “with the equipment.” A soldier prepared to march into battle by binding on the equipment for his feet. Paul uses this image to explain that a Christian needs to be ever prepared to share “the good news of peace.” (Isa 52:7; Ro 10:14, 15; 1Pe 3:15) First-century Roman soldiers typically wore sandallike boots made of three layers of leather fastened together. The soles were studded with metal nails. This durable footwear gave them an excellent foothold even on difficult terrain.

6:16

the large shield of faith: The Greek word for “large shield” that Paul here uses was derived from the word for “door.” A Roman soldier used a curved, rectangular shield that was large enough to cover his body from the shoulders to the knees. Such a shield was commonly made of a kind of plywood covered with leather. The edges were bound in metal, and a metal boss was in the center. The soldier used his shield to ward off blows and arrows of various kinds. Paul’s illustration shows that a Christian could meet a wide variety of challenges because he had strong faith, that is, a deep-seated confidence and trust in Jehovah and his promises.​—Heb 11:1.

burning arrows: The Greek word for “arrows” might also be rendered “missiles; darts.” It was a common practice in ancient warfare to set arrows or other projectiles ablaze, sometimes using burning naphtha, before shooting them at the enemy. A Roman soldier may have used his shield to fend off such an attack. Paul’s illustration suggests that the faith of a Christian will enable him to ward off all the wicked one’s, or Satan’s, “burning arrows,” his spiritual attacks. Paul had seen Christians “overreached by Satan,” and he knew that Satan’s designs were many. (2Co 2:11) Satan’s figurative arrows include the temptation to commit immorality, the lure of materialism, and the emotional pressure caused by fear and doubt. (Ro 8:15; Col 3:5, 6) Strong faith in Jehovah can thwart every attack, extinguish every burning missile.​—1Pe 5:8, 9.

6:17

the helmet of salvation: A Roman soldier’s helmet protected his head, face, and neck. Paul uses the helmet to symbolize a Christian’s hope for salvation by God. (1Th 5:8) As a helmet protects the head, so the Christian’s hope of salvation protects his mind, his thinking faculties. Satan subtly promotes such poisonous influences as selfishness, hatred, and disloyalty. By focusing on the Christian hope​—figuratively wearing hope like a helmet​—the Christian rejects any negative influence on his thinking. (Mr 7:20-22; 2Co 4:4; Re 12:9) Satan also promotes direct persecution, but the hope of salvation helps a Christian maintain his joy even under dire circumstances. (Isa 12:2; Mt 5:11, 12) In the Hebrew Scriptures, Jehovah is said to wear salvation, or victory, as a figurative helmet. (Isa 59:17; ftn.) God keeps ever in mind his intent to save his people and to gain victory.​—Jer 29:11.

the sword of the spirit: The sword, one of the most important weapons used by Roman soldiers, is the only offensive weapon mentioned in Paul’s illustration. (Eph 6:14-17) The Greek word translated “sword” in this verse could refer to a short weapon with at least one sharp edge. The sword used by Roman soldiers was double-edged and designed for close combat. It varied in length but was typically about 60 cm (24 in.) long, and the handle was often fitted with a knob at the end to help the soldier keep hold of his sword. (See Media Gallery, “Roman Sword.”) Many soldiers practiced daily with the sword to become adept at its use. Christians make similar use of “God’s word,” their main weapon for waging spiritual warfare. (2Ti 2:15) Paul was not suggesting that Christians use God’s word to harm others. (Compare 1Pe 3:15.) Rather, they tactfully use Scriptural truths to expose false teachings that mislead people and enslave them spiritually. (Joh 8:32; 17:17; 2Co 10:4, 5) Just as a soldier uses his sword defensively to parry, or block, an enemy’s blows, so Christians use God’s word to protect their minds and hearts against the deceptions of false teachers and against temptations to do wrong.​—Mt 4:1-11; 2Ti 3:16.

6:18

every form of prayer: Paul adds an essential element to “the complete suit of armor” that he has been discussing. (Eph 6:11, 14-17) The Greek word for “prayer” is a general term for any worshipful address to God, and the expression rendered “every form of” suggests different forms of prayers, such as prayers of thanksgiving, of praise, or of repentance. Supplication is an intense, earnest request or plea addressed to God. (See study note on Ac 4:31.) The various forms of prayer and supplication may be employed according to need and circumstance.

on every occasion: Some occasions for prayer might be public; others are private and personal. They might include regular occasions, such as at mealtimes, and occasions when the need arises for spontaneous prayer. Such regular prayer strengthens the bond between Jehovah and his worshippers.

6:20

I am acting as an ambassador in chains: Paul wrote this letter to the Ephesians when he was imprisoned in Rome, which explains why he called himself “an ambassador in chains.” (Eph 3:1; 4:1) In Biblical usage, an ambassador is an official representative dispatched by a ruler on a special occasion for a specific purpose. As one of God’s spirit-anointed ambassadors, Paul bore a message to the people of his day about being reconciled to God through Christ.​—See the study notes on 2Co 5:20.

I may speak . . . with boldness: Or “I may speak . . . with freeness of speech.” Paul was a prisoner in Rome, and here he asks his fellow believers to pray for him so that he “may speak . . . with boldness [a form of the Greek verb par·re·si·aʹzo·mai].” (Eph 6:19) The account in Acts reveals that while imprisoned, Paul continued preaching the Kingdom of God “with the greatest freeness of speech [a form of the related Greek noun par·re·siʹa], without hindrance,” indicating that the prayers made in his behalf had been answered. (Ac 28:30, 31) Boldness was an identifying mark of the preaching done by the early Christians.​—Ac 4:13, 29; see study note on Ac 28:31.