Commentary on Ephesians 1:15-23

Ephesians 1:15 begins the letter’s thanksgiving, a customary element of the ancient letter genre that was frequently but not universally incorporated. In nonbiblical letters from the period, the thanksgiving was directed to an individual god or to a group of gods. The reason for thanks could be general or specific and could concern particular circumstances of either the letter’s sender or recipient. The most standard form of the thanksgiving was “Above all else I pray that you are well,” though this form of thanksgiving could be amended, added to, or removed altogether.

For example, in a second-century letter,¹ an Egyptian recruit to the Roman army named Apion writes to his father named Epimachus. In one sentence he uses the standard form of the thanksgiving, and in the next he thanks “the Lord Serapis” that he, Serapis, saved him, Apion, when he was in danger at sea while traveling to Rome. It is fitting that an Egyptian would thank Serapis, as the deity was a popular Greco-Egyptian god. Writing another letter to his sister, Sabine, years later,² Apion states that he prays and gives thanks to the “local gods” for her. In this case, his thanksgiving is general and to multiple deities.

Pauline thanksgivings

There is a sense in which the thanksgiving in ancient letters is obligatory and polite to include, and the same is true in Pauline letters, most of which include a thanksgiving. Paul’s letter to the Galatians notably does not include one, perhaps on account of its confrontational tone and message. Including Ephesians, eight Pauline letters possess a thanksgiving: Romans 1:8–10; 1 Corinthians 1:4–9; Ephesians 1:15–19; Philippians 1:3–11; Colossians 1:3–12; 1 Thessalonians 1:2–5; 2 Thessalonians 1:3–4; 2 Timothy 1:3–7; Philemon 4–7.

While the thanksgiving may have been polite and obligatory, this does not suggest that it was not meaningful. Apion likely did thank Serapis for his successful sea voyage and pray to the local gods for his sister’s health. Even if standardized, this formal element of ancient letters can provide insight into the particular circumstances of the letter recipients, as well as the values of the letter writer.

When it comes to Pauline thanksgivings, they indicate a variety of circumstances and values. In Romans 1:8, Paul thanks God that the Roman believers’ faith is proclaimed throughout the whole world. In 1 Corinthians, Paul thanks God for the grace given to the church in Corinth in Christ Jesus. In Philippians, he thanks God that the letter recipients have long shared in the gospel. In 1 Thessalonians the thanks is for the believers’ work of faith, labor of love, and steadfastness of hope. Paul’s thanks in Colossians, Philemon, and Ephesians are for the same two things: faith in the Lord Jesus Christ and love for all the saints.

Thanksgiving in Ephesians

In Ephesians 1:15–19 Paul not only indicates what he thanks God for with respect to his recipients’ actions, namely their faith and love, but also indicates what his specific prayer to God for them is. The content of Paul’s prayer takes up verses 17–19. The prayer is twofold, and the two parts are set in a cause-and-effect relationship. Paul first prays that God would give the Ephesians a spirit of wisdom and revelation so their hearts may be enlightened to know the hope of God’s calling.

These same terms and themes will be taken up later in Ephesians, indicating that they are important concerns for Paul in the letter. In Ephesians 3:1–13 Paul pairs the terms “wisdom” and “revelation.” In Ephesians 3:3 he writes of “the mystery” that was made known to him “by revelation.” Here, the mystery concerns Christ, and specifically that through the gospel Gentiles have become fellow heirs, members of the body, and partakers of the promise.

“Wisdom” appears in Ephesians 3:10, wherein Paul states that “the multifaceted wisdom of God” is made known to heavenly rulers through the church. This multifaceted wisdom involves the news of Christ’s boundless riches for Gentiles.

When Paul prays for a spirit of wisdom and apocalypse for his audience, he appears to be praying that they recognize the great benefit in Christ for Gentiles who believe. Not only is there resonance with Ephesians 3 with respect to the terms “wisdom” and “revelation,” but several other words are shared between the two passages: riches (ploutos), inheritance (klēronomia), rule (archē), and authority (exousias). When Paul offers his prayer of thanksgiving in Ephesians 1, he is previewing what will be expounded in Ephesians 3.

Resurrection, ascension, and Psalm 110 in Ephesians 1:20–23

In many English translations the content of Paul’s prayer appears to end at Ephesians 1:19, as verse 20 begins a new sentence (New Revised Standard Version Updated Edition, New International Version, Common English Bible). However, in Greek, verse 20 does not begin a new sentence. Rather it begins a relative clause that connects directly to God’s power and might, mentioned in verse 19. As Paul is wont to do, he writes or dictates one long run-on sentence that encompasses Ephesians 1:15–23.

While verses 20–23 are grammatically part of the thanksgiving, Paul has begun to move from the content of his prayer to an explanation of the significance of Christ’s resurrection and ascension. Here Paul does not mention Jesus’ death on the cross. Instead, he focuses on resurrection and ascension, directly connecting God’s power with these acts as he does in Romans 1:4; 1 Corinthians 6:14; Philippians 3:10; and Colossians 2:12.

While Paul does not directly cite or quote Psalm 110 here, the image of Christ being seated at God’s right hand and the fact of having everything, including every rule, authority, power, dominion, and name, under his feet strongly echoes or alludes to Psalm 110:1, one of the most common Old Testament texts used in the New Testament: “The LORD says to my lord, ‘Sit at my right hand until I make your enemies your footstool.’” In Psalm 110, as also in Ephesians 1:20, being seated at God’s right hand is a sign of victory, power, and a position of honor.

Notes

1. Found online at https://papyri.info/ddbdp/chr.wilck;;480
2. Found online at https://papyri.info/ddbdp/bgu;2;632