THE EPISTLE OF ST. PAUL, THE APOSTLE, TO THE EPHESIANS
Haydock Commentary
PREFACE.
Ephesus was a famous city, the metropolis of Asia Minor, upon the Ęgean Sea, now called the Archipelago. In it was the temple of Diana, one of the seven wonders of the world. St. Paul had staid there two years, and preached another year thereabouts. See Acts xx. The chief design of this Epistle was to hinder the Ephesians, and others in the neighbouring cities, from being seduced by false teachers, who were come among them. In the first three chapters he extols the grace of God, in mercifully calling the Gentiles. It was written when St. Paul was a prisoner; (see Chap. iv. 1. and vi. 20.) but whether during his first imprisonment, at Rome, an. 62[A.D. 62], or in the latter imprisonment, as others judge about an. 65, is uncertain. (Witham) —Ephesus was the capital of Lesser Asia, and celebrated for the temple of Diana, to which the most part of the people of the East went frequently to worship. But St. Paul having preached the gospel there for two years the first time, and afterwards for about a year, converted many. He wrote this Epistle to them when he was a prisoner at Rome, and sent it by Tychicus. He admonishes them to hold firmly the faith which they had received; and warns them, and also those of the neighbouring cities, against the sophistry of philosophers and the doctrine of false teachers, who were come among them. The matters of faith contained in this Epistle, are exceedingly sublime, and consequently very difficult to be understood. It was written about twenty-nine years after our Lord’s ascension. (Challoner) — Ephesus was the chief city in Asia Minor, much given to superstitions, and not less to debauchery and libertinism. In it was the famous temple of Diana. St. Paul had preached in this place three years; (Acts xx.) so that all, both Jews and Gentiles, heard the word of the Lord, till he was driven away by Demetrius, the silversmith. At his departure, he left Timothy (1 Timothy i.) to maintain the purity of the gospel, and preserve them from the fables, which St. Paul had warned the Ephesians, would be introduced among them by rapacious wolves, and men talking perversely, to lead disciples after them. The Gentile converts held fast to the doctrines they had received form St. Paul: the Jews were the chief innovators. To the former the apostle writes this Epistle, praising their steadfastness, and instructing them more fully in the hidden mysteries of faith, viz. redemption, justification, call of the Gentiles, predestination, and the glorification of Christ, and his body, the Church. In the fourth, and succeeding chapters, he exhorts them to the practice of morality, and to fulfill their respective duties of parents, children, masters, servants, &c. and finally reminds all the soldiers of Christ, to be armed with spiritual weapons against all the assaults of the devil. St. Jerome observes that this Epistle, especially the first three chapters, are intricate and difficult; probably owing to the sublimity of the subject. The last three contain the most interesting morality. (Estius. passim.) See also Acts xviii. 19. and following and Acts xix. 1. and following. — When Cardinal Pole was consulted by what method the obscure passages of St. Paul’s Epistles could be best unfolded, he replied: Let the reader begin with the latter part, where the apostle treats of morality, and practise that which is delivered there; and then let him go back to the beginning, where points of doctrine are discussed with great acuteness and subtilty.
Commentary of St Thomas Aquinas
PROLOGUE
I have strengthened its pillars (Ps. 75:4)
Wisely has it been remarked that: “No less energy is spent in retaining possessions than in acquiring them.” 
Although St. Paul did not initiate the Ephesians into the faith, the Apostle is justly praised for having strengthened them in it. Of the Church at Ephesus he rightfully can claim: I have strengthened its pillars—I who am an Israelite in nationality, a Christian in religion, an Apostle in dignity.
A Jew by birth, for I am an Israelite sprung from Abraham’s seed in the tribe of Benjamin (cf. 2 Cor. 11:22; Rom. 11: 1). A Christian in religion, “For I, through the law, am dead to the law, that I may live to God; with Christ I am nailed to the cross. And I live, now not I; but Christ lives in me. And [the life] that I live now in the flesh, I live in the faith of the Son of God” (Gal. 2:19-20). An Apostle in dignity since I am the least of the apostles” (1 Cor. 15:9). These three are found in 2 Corinthians 11 (22-23*): “They are Israelites: so am I. They are the seed of Abraham: so am I. They are the ministers of Christ, so am I. I speak as one less wise: I am more.” Everyone who proclaims saving wisdom, like Paul, must be an Israelite in his contemplation of God, a Christian in his religious faith, an Apostle in his function’s authority.
I, therefore, am a Jew by birth, seeking God through faith, and am an Apostle of God through following the example [of the twelve]. I have strengthened them lest they falter in their faith, as the workman will buttress a building against a fall. “And when you have turned back, strengthen your brothers” (Lk. 22:32), was spoken to Peter and accomplished by Paul. A verse in Job 4 (4) applies to him: “Your words have upheld the stumbler.” The bishop confirms a boy to fortify him against becoming spiritless; similarly, Paul has strengthened the Ephesians not to fear unreasonably. In this connection, Psalm 89 (21-22) says of David: “I have found David my servant: with my holy oil I have anointed him. For my hand shall help him: and my arm shall strengthen him.”
“By the word of the Lord,” written through Paul, “the heavens,” applying to the Ephesians, “were established” (Ps. 33:6) lest they lose their prize of glory, just as a prelate or prince ratifies a gift to protect it against theft. Psalm 41 (13) prays: “Because of my perfection grasp me, and set me before you forever.” Psalm 68 (29) also asks for strengthening power: “Send, my God, your strength; strengthen, God, what you have built for us.” The Apostle promised these divine aids in 2 Thessalonians 3 (3): “But the Lord is faithful, who will strengthen and keep you from evil.”
I have strengthened its pillars, namely, the Church’s faithful at Ephesus. They are referred to as pillars since they must be straightforward, upright, and strong—straightfoward through faith, upright through hope, and strong because of charity. I say straightforward through faith because faith reveals the straight and true way to arrive at the fatherland; it is symbolized by the pillar of cloud in Exodus 13 (21): “And the Lord went before them to show the way by day in a pillar of a cloud.” Faith, similar to clouds, is opaque with its mysteries, dissolves when it gives way to vision, and moistens by arousing devotion. [The faithful are] upright through hope, for hope points heavenwards; it is symbolized by the column of smoke in Judges 20 (40): “The signal rose from the city as a pillar of smoke.” Hope, like smoke from fire, springs from charity, ascends upward, and finally vanishes in glory. [The faithful must be] strong through charity, “for love is strong as death” (Cant. 8:6); hence, it is symbolized by a pillar of fire capable of consuming everything, as in Wisdom 18 (3): “Therefore, [they received] a burning pillar of fire for a guide on the unknown journey.” As fire makes the surroundings visible, puts metals to the test, and destroys what can burn, so charity enlightens human actions, examines one’s motives, and exterminates all vices.
The efficient cause of this letter is, of course, St. Paul; this cause was ascribed to the I of Psalm 75 (4). The final cause is to fortify, designated by the have strengthened. The material cause is the Ephesians, as noted under its pillars. The formal cause will be understood in the structural divisions of the letter and its method of presentation.
A Glossator prefaces this letter with a prologue or summary expressing two main ideas:
First, he describes them [the recipients].
Secondly, he gives the reason and circumstances of writing, at “The Apostle praises them.”
The Ephesians, to whom he wrote, are described in three ways: first, by their locality, “the Ephesians are Asians,” coming from Asia Minor; second, by their religion, “they have accepted the word” of Christian “truth”; third is their constancy, “they have remained steadfast in the faith.” The first has reference to their home country, the second to grace, and the third to perseverance.
At “The Apostle praises them…” he adds the reason and circumstance for writing; secondly, the author is “the Apostle”; thirdly, the place from which he writes is “from a prison in Rome”; fourthly, the messenger through whom he writes is Tychius, a deacon” (cf. Eph. 6:21).
Commentary of St John Chrysostom
Ephesus is the metropolis of Asia. It was dedicated to Diana, whom especially they worshipped there as their great goddess. Indeed so great was the superstition of her worshippers, that when her temple was burnt, they would not so much as divulge the name of the man who burnt it.
The blessed John the Evangelist spent the chief part of his time there: he was there when he was banished, and there he died. It was there too that Paul left Timothy, as he says in writing to him, As I exhorted you to tarry at Ephesus.
1 Timothy 1:3
Most of the philosophers also, those more particularly who flourished in Asia, were there; and even Pythagoras himself is said to have come from thence; perhaps because Samos, whence he really came, is an island of Ionia. It was the resort also of the disciples of Parmenides, and Zeno, and Democritus, and you may see a number of philosophers there even to the present day.
These facts I mention, not merely as such, but with a view of showing that Paul would needs take great pains and trouble in writing to these Ephesians. He is said indeed to have entrusted them, as being persons already well-instructed, with his profoundest conceptions; and the Epistle itself is full of sublime thoughts and doctrines.
He wrote the Epistle from Rome, and, as he himself informs us, in bonds. Pray for me, that utterance may be given unto me, in opening my mouth to make known with boldness the mystery of the Gospel, for which I am an ambassador in chains.
Ephesians 6:19 It abounds with sentiments of overwhelming loftiness and grandeur. Thoughts which he scarcely so much as utters any where else, he here plainly declares; as when he says, To the intent that now unto the principalities and the powers in the heavenly places might be made known through the Church the manifold wisdom of God.
Ephesians 3:10 And again; He raised us up with him, and made us to sit with him in heavenly places.
Ephesians 2:6 And again; Which in other generations was not made known unto the sons of men, as it has now been revealed unto His holy apostles and prophets in the Spirit, that the Gentiles are fellow-heirs, and fellow-partakers of the promise in Christ.
Ephesians 3:5