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- L. D. Alford
- Author, Test Pilot, Engineer, Educator
- www.lionelalford.com
- www.ldalford.com
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- The Second Mission
- Centurion
- Aegypt
- $15 each $40 for 3
- The End of Honor
- The Fox’s Honor
- A Season of Honor
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- History
- New Testament Documents
- Old Testament Documents
- Look at
- History, culture, language
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- 1. Introduction
- 2. Historical veracity
- 3. Historical prelude, Musterion
- 4. Literature of Ephesians
- 5. Logos to tellos of Ephesians
- 6. The Musterion
- 7. The Mystery of Christ
- 8. Conclusions
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- Veracity of text
- History
- Literature of text
- Culture
- Establish a Greek first century view of Ephesians
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- We can never lose track of the fact that what we call “Christianity” was
originally a sect of Judaism – teen Hodos
- No member of the sect would initially call it Christianity—that would
identify it as a musterion
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- Acts 18:18-28
- Acts 19:1-20:2
- Acts 20:15-21:1
- 1 Cor 15:31-34
- 1 Cor 16:6-10
- 1 Tim 1:1-5
- 2 Tim 1:17-18
- 2 Tim 4:11-14
- Rev 1:10-12
- Rev 2:1-7
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- 18 Paul stayed on in Corinth for some time. Then he left the brothers
and sailed for Syria, accompanied by Priscilla and Aquila. Before he
sailed, he had his hair cut off at Cenchrea because of a vow he had
taken.
- 19 They arrived at Ephesus, where Paul left Priscilla and Aquila. He
himself went into the synagogue and reasoned with the Jews.
- 20 When they asked him to spend more time with them, he declined.
- 21 But as he left, he promised, "I will come back if it is God's
will." Then he set sail from Ephesus.
- 22 When he landed at Caesarea, he went up and greeted the church and
then went down to Antioch.
- 23 After spending some time in Antioch, Paul set out from there and
traveled from place to place throughout the region of Galatia and
Phrygia, strengthening all the disciples.
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- 24 Meanwhile a Jew named Apollos, a native of Alexandria, came to
Ephesus. He was a learned man, with a thorough knowledge of the
Scriptures.
- 25 He had been instructed in the way of the Lord, and he spoke with
great fervor and taught about Jesus accurately, though he knew only the
baptism of John.
- 26 He began to speak boldly in the synagogue. When Priscilla and Aquila
heard him, they invited him to their home and explained to him the way
of God more adequately.
- 27 When Apollos wanted to go to Achaia, the brothers encouraged him and
wrote to the disciples there to welcome him. On arriving, he was a great
help to those who by grace had believed.
- 28 For he vigorously refuted the Jews in public debate, proving from the
Scriptures that Jesus was the Christ.
- (NIV)
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- 1 While Apollos was at Corinth, Paul took the road through the interior
and arrived at Ephesus. There he found some disciples
- 2 and asked them, "Did you receive the Holy Spirit when you
believed?" They answered, "No, we have not even heard that
there is a Holy Spirit."
- 3 So Paul asked, "Then what baptism did you receive?"
"John's baptism," they replied.
- 4 Paul said, "John's baptism was a baptism of repentance. He told
the people to believe in the one coming after him, that is, in
Jesus."
- 5 On hearing this, they were baptized into the name of the Lord Jesus.
- 6 When Paul placed his hands on them, the Holy Spirit came on them, and
they spoke in tongues and prophesied.
- 7 There were about twelve men in all.
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- 8 Paul entered the synagogue and spoke boldly there for three months,
arguing persuasively about the kingdom of God.
- 9 But some of them became obstinate; they refused to believe and
publicly maligned the Way. So Paul left them. He took the disciples with
him and had discussions daily in the lecture hall of Tyrannus.
- 10 This went on for two years, so that all the Jews and Greeks who lived
in the province of Asia heard the word of the Lord.
- 11 God did extraordinary miracles through Paul,
- 12 so that even handkerchiefs and aprons that had touched him were taken
to the sick, and their illnesses were cured and the evil spirits left
them.
- 13 Some Jews who went around driving out evil spirits tried to invoke
the name of the Lord Jesus over those who were demon-possessed. They
would say, "In the name of Jesus, whom Paul preaches, I command you
to come out."
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- 14 Seven sons of Sceva, a Jewish chief priest, were doing this.
- 15 [One day] the evil spirit answered them, "Jesus I know, and I
know about Paul, but who are you?"
- 16 Then the man who had the evil spirit jumped on them and overpowered
them all. He gave them such a beating that they ran out of the house
naked and bleeding.
- 17 When this became known to the Jews and Greeks living in Ephesus, they
were all seized with fear, and the name of the Lord Jesus was held in
high honor.
- 18 Many of those who believed now came and openly confessed their evil
deeds.
- 19 A number who had practiced sorcery brought their scrolls together and
burned them publicly. When they calculated the value of the scrolls, the
total came to fifty thousand drachmas.
- 20 In this way the word of the Lord spread widely and grew in power.
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- 21 After all this had happened, Paul decided to go to Jerusalem, passing
through Macedonia and Achaia. "After I have been there," he
said, "I must visit Rome also."
- 22 He sent two of his helpers, Timothy and Erastus, to Macedonia, while
he stayed in the province of Asia a little longer.
- 23 About that time there arose a great disturbance about the Way.
- 24 A silversmith named Demetrius, who made silver shrines of Artemis,
brought in no little business for the craftsmen.
- 25 He called them together, along with the workmen in related trades,
and said: "Men, you know we receive a good income from this
business.
- 26 And you see and hear how this fellow Paul has convinced and led
astray large numbers of people here in Ephesus and in practically the
whole province of Asia. He says that man-made gods are no gods at all.
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- 27 There is danger not only that our trade will lose its good name, but
also that the temple of the great goddess Artemis will be discredited,
and the goddess herself, who is worshiped throughout the province of
Asia and the world, will be robbed of her divine majesty."
- 28 When they heard this, they were furious and began shouting:
"Great is Artemis of the Ephesians!"
- 29 Soon the whole city was in an uproar. The people seized Gaius and
Aristarchus, Paul's traveling companions from Macedonia, and rushed as
one man into the theater.
- 30 Paul wanted to appear before the crowd, but the disciples would not
let him.
- 31 Even some of the officials of the province, friends of Paul, sent him
a message begging him not to venture into the theater.
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- 32 The assembly was in confusion: Some were shouting one thing, some
another. Most of the people did not even know why they were there.
- 33 The Jews pushed Alexander to the front, and some of the crowd shouted
instructions to him. He motioned for silence in order to make a defense
before the people.
- 34 But when they realized he was a Jew, they all shouted in unison for
about two hours: "Great is Artemis of the Ephesians!"
- 35 The city clerk quieted the crowd and said: "Men of Ephesus,
doesn't all the world know that the city of Ephesus is the guardian of
the temple of the great Artemis and of her image, which fell from
heaven?
- 36 Therefore, since these facts are undeniable, you ought to be quiet
and not do anything rash.
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- 37 You have brought these men here, though they have neither robbed
temples nor blasphemed our goddess.
- 38 If, then, Demetrius and his fellow craftsmen have a grievance against
anybody, the courts are open and there are proconsuls. They can press
charges.
- 39 If there is anything further you want to bring up, it must be settled
in a legal assembly.
- 40 As it is, we are in danger of being charged with rioting because of
today's events. In that case we would not be able to account for this
commotion, since there is no reason for it."
- 41 After he had said this, he dismissed the assembly.
- CHAPTER 20:1 When the uproar had ended, Paul sent for the disciples and,
after encouraging them, said good-by and set out for Macedonia.
- 2 He traveled through that area, speaking many words of encouragement to
the people, and finally arrived in Greece,
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- 15 The next day we set sail from there and arrived off Kios. The day
after that we crossed over to Samos, and on the following day arrived at
Miletus.
- 16 Paul had decided to sail past Ephesus to avoid spending time in the
province of Asia, for he was in a hurry to reach Jerusalem, if possible,
by the day of Pentecost.
- 17 From Miletus, Paul sent to Ephesus for the elders of the church.
- 18 When they arrived, he said to them: "You know how I lived the
whole time I was with you, from the first day I came into the province
of Asia.
- 19 I served the Lord with great humility and with tears, although I was
severely tested by the plots of the Jews.
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- 20 You know that I have not hesitated to preach anything that would be
helpful to you but have taught you publicly and from house to house.
- 21 I have declared to both Jews and Greeks that they must turn to God in
repentance and have faith in our Lord Jesus.
- 22 "And now, compelled by the Spirit, I am going to Jerusalem, not
knowing what will happen to me there.
- 23 I only know that in every city the Holy Spirit warns me that prison
and hardships are facing me.
- 24 However, I consider my life worth nothing to me, if only I may finish
the race and complete the task the Lord Jesus has given me-- the task of
testifying to the gospel of God's grace.
- 25 "Now I know that none of you among whom I have gone about
preaching the kingdom will ever see me again.
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- 26 Therefore, I declare to you today that I am innocent of the blood of
all men.
- 27 For I have not hesitated to proclaim to you the whole will of God.
- 28 Keep watch over yourselves and all the flock of which the Holy Spirit
has made you overseers. Be shepherds of the church of God, which he
bought with his own blood.
- 29 I know that after I leave, savage wolves will come in among you and
will not spare the flock.
- 30 Even from your own number men will arise and distort the truth in
order to draw away disciples after them.
- 31 So be on your guard! Remember that for three years I never stopped
warning each of you night and day with tears.
- 32 "Now I commit you to God and to the word of his grace, which can
build you up and give you an inheritance among all those who are
sanctified.
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- 33 I have not coveted anyone's silver or gold or clothing.
- 34 You yourselves know that these hands of mine have supplied my own
needs and the needs of my companions.
- 35 In everything I did, I showed you that by this kind of hard work we
must help the weak, remembering the words the Lord Jesus himself said:
'It is more blessed to give than to receive.'"
- 36 When he had said this, he knelt down with all of them and prayed.
- 37 They all wept as they embraced him and kissed him.
- 38 What grieved them most was his statement that they would never see
his face again. Then they accompanied him to the ship.
- CHAPTER 21
- 1 After we had torn ourselves away from them, we put out to sea and
sailed straight to Cos. The next day we went to Rhodes and from there to
Patara.
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- 31 I die every day-- I mean that, brothers-- just as surely as I glory
over you in Christ Jesus our Lord.
- 32 If I fought wild beasts in Ephesus for merely human reasons, what
have I gained? If the dead are not raised, "Let us eat and drink,
for tomorrow we die."
- 33 Do not be misled: "Bad company corrupts good character."
- 34 Come back to your senses as you ought, and stop sinning; for there
are some who are ignorant of God-- I say this to your shame.
- (NIV)
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- 6 Perhaps I will stay with you awhile, or even spend the winter, so that
you can help me on my journey, wherever I go.
- 7 I do not want to see you now and make only a passing visit; I hope to
spend some time with you, if the Lord permits.
- 8 But I will stay on at Ephesus until Pentecost,
- 9 because a great door for effective work has opened to me, and there
are many who oppose me.
- 10 If Timothy comes, see to it that he has nothing to fear while he is
with you, for he is carrying on the work of the Lord, just as I am.
- (NIV)
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- 1 Paul, an apostle of Christ Jesus by the command of God our Savior and
of Christ Jesus our hope,
- 2 To Timothy my true son in the faith: Grace, mercy and peace from God
the Father and Christ Jesus our Lord.
- 3 As I urged you when I went into Macedonia, stay there in Ephesus so
that you may command certain men not to teach false doctrines any longer
- 4 nor to devote themselves to myths and endless genealogies. These
promote controversies rather than God's work-- which is by faith.
- 5 The goal of this command is love, which comes from a pure heart and a
good conscience and a sincere faith.
- (NIV)
- All of Timothy is about Ephesus and the Ephesians
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- 17 On the contrary, when he was in Rome, he searched hard for me until
he found me.
- 18 May the Lord grant that he will find mercy from the Lord on that day!
You know very well in how many ways he helped me in Ephesus.
- (NIV)
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- 11 Only Luke is with me. Get Mark and bring him with you, because he is
helpful to me in my ministry.
- 12 I sent Tychicus to Ephesus.
- 13 When you come, bring the cloak that I left with Carpus at Troas, and
my scrolls, especially the parchments.
- 14 Alexander the metalworker did me a great deal of harm. The Lord will
repay him for what he has done.
- (NIV)
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- 10 On the Lord's Day I was in the Spirit, and I heard behind me a loud
voice like a trumpet,
- 11 which said: "Write on a scroll what you see and send it to the
seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis,
Philadelphia and Laodicea."
- 12 I turned around to see the voice that was speaking to me. And when I
turned I saw seven golden lampstands,
- (NIV)
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- 1 "To the angel of the church in Ephesus write: These are the words
of him who holds the seven stars in his right hand and walks among the
seven golden lampstands:
- 2 I know your deeds, your hard work and your perseverance. I know that
you cannot tolerate wicked men, that you have tested those who claim to
be apostles but are not, and have found them false.
- 3 You have persevered and have endured hardships for my name, and have
not grown weary.
- 4 Yet I hold this against you: You have forsaken your first love.
- 5 Remember the height from which you have fallen! Repent and do the
things you did at first. If you do not repent, I will come to you and
remove your lampstand from its place.
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- 6 But you have this in your favor: You hate the practices of the
Nicolaitans, which I also hate.
- 7 He who has an ear, let him hear what the Spirit says to the churches.
To him who overcomes, I will give the right to eat from the tree of
life, which is in the paradise of God.
- (NIV)
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- Literature of Ephesians
- Greek literature
- Argument to a Tellos
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- λέγω lego (leg'-o)
- to "lay" forth, i.e. fig. relate (in words [usually of
systematic or set discourse]); by imp., to mean:
- KJV-- ask, bid, boast, call, describe, give out, name, put forth, say
(-ing, on), shew, speak, tell, utter.
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- τέλος telos (tel'-os)
- from a primary tello (to set out for a definite point or goal);
properly, the point aimed at as a limit, i.e. (by implication) the
conclusion of an act or state (termination [literally, figuratively or
indefinitely], result [immediate, ultimate or prophetic], purpose);
specifically, an impost or levy (as paid):
- KJV-- + continual, custom, end (-ing), finally, uttermost.
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- In both examples we can see - focus is logical argument
- English
- Hebrew - parallelism
- Greek – logical argument to a tellos
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- Are you ready for some ancient Greek?
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- CHAPTER 1
- 1 Paul, an apostle < apostolos, messenger of the gods > of Christ
Jesus by the will < thelema, choice > of God, To the saints <
hagios, awful things > in Ephesus, the faithful < pistos, those
convinced > in Christ Jesus:
- apostolos (ap-os'-tol-os); a delegate; specially, an ambassador of the
Gospel; officially a commissioner of Christ ["apostle"] (with
miraculous powers): KJV-- apostle, messenger, he that is sent.
- Literally in classical Greek – a messenger from the gods
- Focus of the beginning is a sacred context in Greek
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- hagios (hag'-ee-os); from hagos (an awful thing) [compare 53, 2282];
sacred (physically, pure, morally blameless or religious, ceremonially,
consecrated): KJV-- (most) holy (one, thing), saint.
- Literally in classical Greek – a thing so awful, you have to fall down
before it
- pistos (pis-tos'); from 3982; objectively, trustworthy; subjectively,
trustful: KJV-- believe (-ing, -r), faithful (-ly), sure, true.
- 3982 peitho (pi'-tho); a
primary verb; to convince (by argument, true or false); by analogy, to
pacify or conciliate (by other fair means); reflexively or passively,
to assent (to evidence or authority), to rely (by inward certainty):
KJV-- agree, assure, believe, have confidence, be (wax) conflent, make
friend, obey, persuade, trust, yield.
- To be convinced of what?
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37
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- 2 Grace <charis> and peace < eirene > to you from God our
Father and the Lord Jesus Christ.
- charis (khar'-ece); from 5463; graciousness (as gratifying), of manner
or act (abstract or concrete; literal, figurative or spiritual;
especially the divine influence upon the heart, and its reflection in
the life; including gratitude): KJV-- acceptable, benefit, favour,
gift, grace (-ious), joy, liberality, pleasure, thank (-s, -worthy).
- 5463 chairo (khah'-ee-ro); a
primary verb; to be "cheerful", i.e. calmly happy or
well-off; impersonally, especially as salutation (on meeting or
parting), be well: KJV-- farewell, be glad, God speed, greeting, hall,
joy (-fully), rejoice.
- 1515 eirene (i-ray'-nay);
probably from a primary verb eiro (to join); peace (literally or
figuratively); by implication, prosperity: KJV-- one, peace, quietness,
rest, + set at one again.
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- 2 Grace <charis> and peace < eirene > to you from God our
Father and the Lord Jesus Christ.
- Grace and peace indicates the letter is written to the Jews (teen
Hodos) and the Gentile (Christians) in Ephesus
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- 3 Praise < eulogetos, good argument > be to the God and Father of
our Lord Jesus Christ, who has blessed < eulogetos , good argument
> us in the heavenly realms < epouranios > with every spiritual
< pneumatikos, non corporeal > blessing < eulogetos, good
argument > in Christ.
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- 2128 eulogetos
(yoo-log-ay-tos'); from 2127; adorable: KJV-- blessed.
- 2127 eulogeo
(yoo-log-eh'-o);from a compound of 2095 and 3056; to speak well of,
i.e. (religiously) to bless (thank or invoke a benediction upon,
prosper): KJV-- bless, praise.
- 2095 eu (yoo); neuter of a
primary eus (good); (adverbially) well: KJV-- good, well (done).
- 3056 logos (log'-os); from
3004; something said (including the thought); by implication a topic
(subject of discourse), also reasoning (the mental faculty) or
motive; by extension, a computation; specifically (with the article
in John) the Divine Expression (i.e. Christ): KJV-- account, cause,
communication, X concerning, doctrine, fame, X have to do, intent,
matter, mouth, preaching, question, reason, + reckon, remove, say
(-ing), shew, X speaker, speech, talk, thing, + none of these things
move me, tidings, treatise, utterance, word, work.
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- 3 Praise < eulogetos, good argument > be to the God and Father of
our Lord Jesus Christ, who has blessed < eulogetos , good argument
> us in the heavenly realms < epouranios > with every spiritual
< pneumatikos, non corporeal > blessing < eulogetos, good
argument > in Christ.
- You can’t miss the point here of Paul’s writing
- 3 repeats – the good words or good argument
- Significant indicator in ancient literature
- So, might ask—what is the good argument
- That’s the point of Ephesians
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- 4 For he chose <eklegomai, from lego> us in him before <pro>
the creation < katabole, throw down > of the world < kosmos
> to be holy < hagios, sacred being > and blameless <
amomos, no flaw > in his sight < katenopion, down in the face of
>. In love <agape, love of the gods>
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- 1586 eklegomai
(ek-leg'-om-ahee); middle voice from 1537 and 3004 (in its primary
sense); to select: KJV-- make choice, choose (out), chosen.
- 1537 ek (ek) or ex (ex); a
primary preposition denoting origin (the point whence action or motion
proceeds), from, out (of place, time, or cause; literal or figurative;
direct or remote): KJV-- after, among, X are, at, betwixt (-yond), by
(the means of), exceedingly, (+abundantly above), for (-th), from
(among, forth, up), + grudgingly, + heartily, X heavenly, X hereby, +
very highly, in, ...ly, (because, by reason) of, off (from), on, out
among (from, of), over, since, X thenceforth, through, X unto, X
vehemently, with (-out). Often used in composition, with the same
general import; often of completion.
- 3004 lego (leg'-o); a primary
verb; properly, to "lay" forth, i.e. (figuratively) relate
(in words [usually of systematic or set discourse; whereas 2036 and
5346 generally refer to an individual expression or speech
respectively; while 4483 is properly, to break silence merely, and
2980 means an extended or random harangue]); by implication, to mean:
KJV-- ask, bid, boast, call, describe, give out, name, put forth, say
(-ing, on), shew, speak, tell, utter.
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- 4 For he chose <eklegomai, from lego> us in him before <pro>
the creation < katabole, throw down > of the world < kosmos
> to be holy < hagios, sacred being > and blameless <
amomos, no flaw > in his sight < katenopion, down in the face of
>. In love <agape>
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45
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- 5 he predestined < proorizo, before bound> us to be adopted < huiothesia,
placed offspring > <as his sons, x, added> through <dia, by
the acts of> Jesus Christ, in accordance < kata, down > with
his pleasure < eudokia, good thoughts > and will < thelema,
choice >—
- 2307 thelema (thel'-ay-mah);
from the prolonged form of 2309; a determination (properly, the thing),
i.e. (actively) choice (specially, purpose, decree; abstractly,
volition) or (passively) inclination: KJV-- desire, pleasure, will.
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46
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- 2107 eudokia (yoo-dok-ee'-ah);
from a presumed compound of 2095 and the base of 1380; satisfaction,
i.e. (subjectively) delight, or (objectively) kindness, wish, purpose:
KJV-- desire, good pleasure (will), X seem good.
- 2095 eu (yoo); neuter of a
primary eus (good); (adverbially) well: KJV-- good, well (done).
- 1380 dokeo (dok-eh'-o); a
prolonged form of a primary verb, doko (dok'-o) (used only in an
alternate in certain tenses; compare the base of 1166) of the same
meaning; to think; by implication, to seem (truthfully or
uncertainly): KJV-- be accounted, (of own) please (-ure), be of
reputation, seem (good), suppose, think, trow.
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47
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- 4309 proorizo (pro-or-id'-zo);
from 4253 and 3724; to limit in advance, i.e. (figuratively)
predetermine: KJV-- determine before, ordain, predestinate.
- 4253 pro (pro); a primary
preposition; "fore", i.e. in front of, prior (figuratively,
superior) to: KJV-- above, ago, before, or ever. In comparison it
retains the same significations.
- 3724 horizo (hor-id'-zo); from
3725; to mark out or bound ("horizon"), i.e. (figuratively)
to appoint, decree, sepcify: KJV-- declare, determine, limit, ordain.
- 3725 horion (hor'-ee-on);
neuter of a derivative of an apparently primary horos (a bound or
limit); a boundary-line, i.e. (by implication) a frontier (region):
KJV-- border, coast.
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49
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- 5 he predestined < proorizo, before bound> us to be adopted < huiothesia,
placed offspring > <as his sons, x, added> through <dia, by
the acts of> Jesus Christ, in accordance < kata, down > with
his pleasure < eudokia, good thoughts > and will < thelema,
choice >
- No word in ancient Greek for predestined—no such thing in the Greek
mind – fated, but not predestined
- Pathos – fate of man
- Chronos – fate of the gods
- You might be able to argue for translating these words as predestined
- Proorizo means a bound telos on a horizon—literally limit in advance
- The logos is limited not the person
- Anti-fate message, moving the Greek mind more toward Hebrew
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50
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- 6 to <the, x, added> praise <epainos, superimposition of a
story of praise to the gods> of his glorious < doxa, glory >
grace < charis, graciousness >, which he has freely given <
charitoo, graced > us in the One he loves < agapao, loves as a god
loves >.
- 25 agapao (ag-ap-ah'-o); perhaps
from agan (much) [or compare 5689]; to love (in a social or moral
sense): KJV-- (be-) love (-ed). Compare 5368.
- Incorrect translation – agape is a sacred Greek word that means the
love of the gods
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51
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- 5487 charitoo (khar-ee-to'-o);
from 5485; to grace, i.e. indue with special honor: KJV-- make
accepted, be highly favoured.
- 5485 charis (khar'-ece); from
5463; graciousness (as gratifying), of manner or act (abstract or
concrete; literal, figurative or spiritual; especially the divine
influence upon the heart, and its reflection in the life; including
gratitude): KJV-- acceptable, benefit, favour, gift, grace (-ious),
joy, liberality, pleasure, thank (-s, -worthy).
- 5463 chairo (khah'-ee-ro); a
primary verb; to be "cheerful", i.e. calmly happy or
well-off; impersonally, especially as salutation (on meeting or
parting), be well: KJV-- farewell, be glad, God speed, greeting,
hall, joy (-fully), rejoice.
|
|
52
|
- 6 to <the, x, added> praise <epainos, superimposition of a
story of praise to the gods> of his glorious < doxa, glory >
grace < charis, graciousness >, which he has freely given <
charitoo, graced > us in the One he loves < agapao, loves as a god
loves >.
|
|
53
|
- 7 In him <whom> we have <echo, hold> redemption <
apolutrosis, off ransom > through <dia, by the act of> his
blood <haima, blood>, the forgiveness < aphesis, sent away >
of sins < paraptoma, near falling >, in accordance <kata,
down> with the riches <ploutos, abundance> of <God's, x,
added, his> grace <charis>
|
|
54
|
- 3900 paraptoma (par-ap'-to-mah);
from 3895; a side-slip (lapse or deviation), i.e. (unintentional) error
or (wilful) transgression: KJV-- fall, fault, offence, sin, trespass.
- 3895 parapipto (par-ap-ip'-to);
from 3844 and 4098; to fall aside, i.e. (figuratively) to apostatize:
KJV-- fall away.
- 3844 para (par-ah'); a primary
preposition; properly, near; i.e. (with genitive case) from beside
(literally or figuratively), (with dative case) at (or in) the
vicinity of (objectively or subjectively), (with accusative case) to
the proximity with (local [especially beyond or opposed to] or causal
[on account of]: KJV-- above, against, among, at, before, by,
contrary to, X friend, from, + give [such things as they], + that
[she] had, X his, in, more than, nigh unto, (out) of, past, save,
side ... by, in the sight of, than, [therefore-], with. In compounds
it retains the same variety of application.
- 4098 pipto (pip'-to); a
reduplicated and contracted form of peto (pet'-o); (which occurs only
as an alternate in certain tenses); probably akin to 4072 through the
idea of alighting; to fall (literally or figuratively): KJV-- fail,
fall (down), light on.
|
|
55
|
- 859 aphesis (af'-es-is); from
863; freedom; (figuratively) pardon: KJV-- deliverance, forgiveness,
liberty, remission.
- 863 aphiemi (af-ee'-ay-mee);
from 575 and hiemi (to send; an intens. form of eimi, to go); to send
forth, in various applications (as follow): KJV-- cry, forgive,
forsake, lay aside, leave, let (alone, be, go, have), omit, put (send)
away, remit, suffer, yield up.
- 575 apo (apo'); a primary
particle; "off," i.e. away (from something near), in
various senses (of place, time, or relation; literal or figurative):
KJV-- (X here-) after, ago, at, because of, before, by (the space
of), for (-th), from, in, (out) of, off, (up-) on (-ce), since, with.
In composition (as a prefix) it usually denotes separation,
departure, cessation, completion, reversal, etc.
|
|
56
|
- 629 apolutrosis
(ap-ol-oo'-tro-sis); from a compound of 575 and 3083; (the act) ransom
in full, i.e. (figuratively) riddance, or (specially) Christian
salvation: KJV-- deliverance, redemption.
- 575 apo (apo'); a primary
particle; "off," i.e. away (from something near), in various
senses (of place, time, or relation; literal or figurative): KJV-- (X
here-) after, ago, at, because of, before, by (the space of), for
(-th), from, in, (out) of, off, (up-) on (-ce), since, with. In
composition (as a prefix) it usually denotes separation, departure,
cessation, completion, reversal, etc.
- 3083 lutron (loo'-tron); from
3089; something to loose with, i.e. a redemption price (figuratively,
atonement): KJV-- ransom.
- 3089 luo (loo'-o); a primary
verb; to "loosen" (literally or figuratively): KJV-- break
(up), destroy, dissolve, (un-) loose, melt, put off. Compare 4486.
|
|
57
|
- 7 In him <whom> we have <echo, hold> redemption <
apolutrosis, off ransom > through <dia, by the act of> his
blood <haima, blood>, the forgiveness < aphesis, sent away >
of sins < paraptoma, near falling >, in accordance <kata,
down> with the riches <ploutos, abundance> of <God's, x,
added, his> grace <charis>
- Para (near) words are characteristic of Paul’s writing
- Paraklesis – most favorite and telling – we will see it in Ephesians
|
|
58
|
- 8 that he lavished < perisseuo, superabound > on < eis, to >
us with all <pas, the whole of> wisdom < Sophia, wisdom >
and understanding < phronesis, the exercise of the mind >.
- Point is one of Wisdom (sophia), an idea of critical importance to the
Greeks
- This is the goal of the Musterions
- This is the point of Gnosticism
|
|
59
|
- 9 And he made known < gnorizo, to make known > to us the mystery
< musterion, silence imposed by initiation ceremony > of his will
< thelema, choice > according <kata, down> to his good
pleasure < eudokia, good thoughts >, which he purposed <
protithemai, prior placed > in <Christ, x, added, autos,
himself>,
- So is it any surprise that in verse 9, we get this statement
- Before everything sounds like the common Christian message
- It has a very strong anti-fate undercurrent
|
|
60
|
- 10 to be put into effect < oikonomia, dwelling (or house) of law >
when the times < kairos, times of man > will have reached their
fulfillment < pleroma, completely filled >-- to bring all things
<pas> in heaven < ouranos, above > and on earth <ge,
solid part of the earth, soil> together under one head <
anakephalaiomai, to sum up, up heads>, even Christ.
|
|
61
|
- 346 anakephalaiomai
(an-ak-ef-al-ah'-ee-om-ahee); from 303 and 2775 (in its original
sense); to sum up: KJV-- briefly comprehend, gather together in one.
- 303 ana (an-ah'); a primary
preposition and adverb; properly, up; but (by extension) used
(distributively) severally, or (locally) at (etc.): KJV-- and, apiece,
by, each, every (man), in, through. In compounds (as a prefix) it
often means (by implication) repetition, intensity, reversal, etc.
- 2775 kephalaioo
(kef-al-ahee-o'-o); from the same as 2774; (specially) to strike on
the head: KJV-- wound in the head.
- 2774 kephalaion
(kef-al'-ah-yon); neuter of a derivative of 2776; a principal thing,
i.e. main point; specially, an amount (of money): KJV-- sum.
- 2776 kephale (kef-al-ay');
from the primary kapto (in the sense of seizing); the head (as the
part most readily taken hold of), literally or figuratively: KJV--
head.
|
|
62
|
- 3622 oikonomia
(oy-kon-om-ee'-ah); from 3623; administration (of a household or
estate); specifically, a (religious) "economy": KJV--
dispensation, stewardship.
- 3623 oikonomos (oy-kon-om'-os);
from 3624 and the base of 3551; a house-distributor (i.e. manager), or
overseer, i.e. an employee in that capacity; by extension, a fiscal
agent (treasurer); figuratively, a preacher (of the Gospel): KJV--
chamberlain, governor, steward.
- 3624 oikos (oy'-kos); of
uncertain affinity; a dwelling (more or less extensive, literal or
figurative); by implication a family (more or less related, literal
or figuratively): KJV-- home, house (-hold), temple.
- 3551 nomos (nom'-os); from a
primary nemo (to parcel out, especially food or grazing to animals);
law (through the idea of prescriptive usage), genitive case
(regulation), specifically (of Moses [including the volume]; also of
the Gospel), or figuratively (a principle): KJV-- law.
|
|
63
|
- 10 to be put into effect < oikonomia, dwelling (or house) of law >
when the times < kairos, times of man > will have reached their
fulfillment < pleroma, completely filled >-- to bring all things
<pas> in heaven < ouranos, above > and on earth <ge,
solid part of the earth, soil> together under one head <
anakephalaiomai, to sum up, up heads>, even Christ.
- Another famous Paul word set is the use of Oikos-words
- Oikos means a house, family, dwelling and implies building or making
- Paul refers extensively to this concept in his writing and especially
in Ephesians
|
|
64
|
- 11 In him <whom> we were also < kai > chosen < kleroo,
assigned a portion (of bread in simpler form) >, having been
predestined < proorizo, limit in advance > according <kata>
to the plan < prothesis, place before (shew bread in Temple) > of
him who works out < energeo, empowers> everything <pas> in
<kata> <conformity with the purpose> < boule, volition
> of his will < thelema, choice >,
|
|
65
|
- 1754 energeo (en-erg-eh'-o);
from 1756; to be active, efficient: KJV-- do, (be) effectual (fervent),
be mighty in, shew forthself, work (effectually in).
- 1756 energes (en-er-gace');
from 1722 and 2041; active, operative: KJV-- effectual, powerful.
- 1722 en (en); a primary
preposition denoting (fixed) position (in place, time or state), and
(by implication) instrumentality (medially or constructively), i.e. a
relation of rest (intermediate between 1519 and 1537);
"in," at, (up-) on, by, etc.: KJV-- about, after, against,
+ almost, X altogether, among, X as, at, before, between, (here-) by
(+all means), for (... sake of), + giveself wholly to, (here-) in
(-to, -wardly), X mightily, (because) of, (up-) on, [openly-], X
outwardly, one, X quickly, X shortly, [speedily-], X that, X there
(-in, -on), through (-out), (un-) to (-ward), under, when, where
(-with), while, with (-in). Often used in compounds, with
substantially the same import; rarely with verbs of motion, and then
not to indicate direction, except (elliptically) by a separate (and
different) preposition.
- 2041 ergon (er'-gon); from a
primary (but obsolete) ergo (to work); toil (as an effort or
occupation); by implication, an act: KJV-- deed, doing, labour, work.
|
|
66
|
- 4286 prothesis (proth'-es-is);
from 4388; a setting forth, i.e. (figuratively) proposal (intention);
specifically, the show-bread (in the Temple) as exposed before God:
KJV-- purpose, shew [-bread].
- 4309 proorizo (pro-or-id'-zo);
from 4253 and 3724; to limit in advance, i.e. (figuratively)
predetermine: KJV-- determine before, ordain, predestinate.
- 2820 kleroo (klay-ro'-o); from
2819; to allot, i.e. (figuratively) to assign (a privilege): KJV--
obtain an inheritance.
- 2819 kleros (klay'-ros);
probably from 2806 (through the idea of using bits of wood, etc., for
the purpose); a die (for drawing chances); by implication a portion
(as if so secured); by extension an acquisition (especially a
patrimony, figuratively); KJV-- heritage, inheritance, lot, part.
- 2806 klao (klah'-o); a primary
verb; to break (specially, of bread): KJV-- break.
|
|
67
|
- 11 In him <whom> we were also < kai > chosen < kleroo,
assigned a portion (of bread in simpler form) >, having been
predestined < proorizo, limit in advance > according <kata>
to the plan < prothesis, place before (shew bread in Temple) > of
him who works out < energeo, empowers> everything <pas> in
<kata> <conformity with the purpose> < boule, volition
> of his will < thelema, choice >,
- This is an incredibly strong anti-fate statement
- Greek gods are fated (Chronos), this God is not fated—He chooses
- Greek humans are fated (pathos), these are chosen
|
|
68
|
- 12 in order that we, who were the first to hope in Christ, might be for
the praise of his glory.
- Eph 1:12
- 12 That we should be < einai, are > to the praise < epainos,
laudation > of his glory < doxa, glory >, who first trusted
< elpis, prior anticipated with pleasure (hoped)> in Christ.
- (KJV)
- 1680 elpis (el-pece'); from a
primary elpo (to anticipate, ususally with pleasure); expectation
(abstractly or concretely) or confidence: KJV-- faith, hope.
|
|
69
|
- 13 And you also were included in Christ when you heard< akouo, heard
> the word < logos, argument > of truth < aletheia >, the
gospel < euaggelion, good news from the gods > of your salvation
< soteria >. Having believed < pisteuo, been persuaded >,
you <were marked in him with a seal> < sphragizo, sealed with a
private mark (from enclosed) >, the promised < epaggelia,
superimposed message from the gods > Holy < hagios, aweful >
Spirit < pneuma, breath >
|
|
70
|
- 1860 epaggelia
(ep-ang-el-ee'-ah); from 1861; an announcement (for information, assent
or pledge; especially a divine assurance of good): KJV-- message,
promise.
- 1861 epaggello (ep-ang-el'-lo);
from 1909 and the base of 32; to announce upon (reflexively), i.e. (by
implication) to engage to do something, to assert something respecting
oneself: KJV-- profess, (make) promise.
- 1909 epi (ep-ee'); a primary
preposition; properly, meaning superimposition (of time, place,
order, etc.), as a relation of distribution [with the genitive case],
i.e. over, upon, etc.; of rest (with the det.) at, on, etc.; of
direction (with the accusative case) towards, upon, etc.: KJV-- about
(the times), above, after, against, among, as long as (touching), at,
beside, X have charge of, (be-, [wherefore-]), in (a place, as much
as, the time of, -to), (because) of, (up-) on (behalf of), over, (by,
for) the space of, through (-out), (un-) to (-ward), with. In
compounds it retains essentially the same import, at, upon, etc.
(literally or figuratively).
- 32 aggelos (ang'-el-os); from
aggello [probably derived from 71; compare 34] (to bring tidings); a
messenger; especially an "angel"; by implication, a pastor:
KJV-- angel, messenger.
|
|
71
|
- 4151 pneuma (pnyoo'-mah); from
4154; a current of air, i.e. breath (blast) or a breeze; by analogy or
figuratively, a spirit, i.e. (human) the rational soul, (by
implication) vital principle, mental disposition, etc., or (superhuman)
an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit:
KJV-- ghost, life, spirit (-ual, -ually), mind. Compare 5590.
- 4154 pneo (pneh'-o); a primary
word; to breathe hard, i.e. breeze: KJV-- blow. Compare 5594.
- 40 hagios (hag'-ee-os); from
hagos (an awful thing) [compare 53, 2282]; sacred (physically, pure,
morally blameless or religious, ceremonially, consecrated): KJV--
(most) holy (one, thing), saint.
|
|
72
|
- 4972 sphragizo (sfrag-id'-zo);
from 4973; to stamp (with a signet or private mark) for security or
preservation (literally or figuratively); by implication, to keep
secret, to attest: KJV-- (set a, set to) seal up, stop.
- 4973 sphragis (sfrag-ece');
probably strengthened from 5420; a signet (as fencing in or protecting
from misappropriation); by implication, the stamp impressed (as a mark
of privacy, or genuineness), literally or figuratively: KJV-- seal.
- 5420 phrasso (fras'-so);
apparently a strengthening form of the base of 5424; to fence or
inclose, i.e. (specifically) to block up (figuratively, to silence):
KJV-- stop.
|
|
73
|
- 4991 soteria (so-tay-ree'-ah);
feminine of a derivative of 4990 as (properly, abstract) noun; rescue
or safety (physically or morally): KJV-- deliver, health, salvation,
save, saving.
- 4990 soter (so-tare'); from
4982; a deliverer, i.e. God or Christ: KJV-- saviour.
- 4982 sozo (sode'-zo); from a
primary sos (contraction for obsolete saoz, "safe"); to
save, i.e. deliver or protect (literally or figuratively): KJV--
heal, preserve, save (self), do well, be (make) whole.
- 2098 euaggelion
(yoo-ang-ghel'-ee-on); from the same as 2097; a good message, i.e. the
gospel: KJV-- gospel.
- 225 aletheia (al-ay'-thi-a);
from 227; truth: KJV-- true, X truly, truth, verity.
|
|
74
|
- 13 And you also were included in Christ when you heard< akouo, heard
> the word < logos, argument > of truth < aletheia >, the
gospel < euaggelion, good news from the gods > of your salvation
< soteria >. Having believed < pisteuo, been persuaded >,
you <were marked in him with a seal> < sphragizo, sealed with a
private mark (from enclosed) >, the promised < epaggelia,
superimposed message from the gods > Holy < hagios, aweful >
Spirit < pneuma, breath >
- Here we go, if you were looking for the Musterion in Ephesians—here it
is
|
|
75
|
- 14 who is a <deposit guaranteeing> < arrhabon, purchase pledge
> our inheritance < kleronomia, patrimony (pieces of the law)>
until the redemption < apolutrosis, off loose (ransom) > of those
who are <God's, x, added, his> possession < peripoiesis,
purchased possession>-- to the praise < epainos, laudation > of
his glory < doxa, glory >.
|
|
76
|
- 4047 peripoiesis
(per-ee-poy'-ay-sis); from 4046; acquisition (the act or the thing); by
extension, preservation: KJV-- obtain (-ing), peculiar, purchased,
possession, saving.
- 4046 peripoieomai
(per-ee-poy-eh'-om-ahee); middle voice from 4012 and 4160; to make
around oneself, i.e. acquire (buy): KJV-- purchase.
- 4012 peri (per-ee'); from the
base of 4008; properly, through (all over), i.e. around; figuratively
with respect to; used in various applications, of place, cause or
time (with the genitive case denoting the subject or occasion or
superlative point; with the accusative case the locality, circuit,
matter, circumstance or general period): KJV-- (there-) about, above,
against, at, on behalf of, X and his company, which concern, (as)
concerning, for, X how it will go with, ([there-, where-]) of, on,
over, pertaining (to), for sake, X (e-) state, (as) touching,
[where-] by (in), with. In comparative, it retains substantially the
same meaning of circuit (around), excess (beyond), or completeness
(through).
- 4008 peran (per'-an);
apparently accusative case of an obsolete derivative of peiro (to
"pierce"); through (as adverb or preposition), i.e.
across: KJV-- beyond, farther (other) side, over.
|
|
77
|
- 629 apolutrosis
(ap-ol-oo'-tro-sis); from a compound of 575 and 3083; (the act) ransom
in full, i.e. (figuratively) riddance, or (specially) Christian
salvation: KJV-- deliverance, redemption.
- 575 apo (apo'); a primary
particle; "off," i.e. away (from something near), in various
senses (of place, time, or relation; literal or figurative): KJV-- (X
here-) after, ago, at, because of, before, by (the space of), for
(-th), from, in, (out) of, off, (up-) on (-ce), since, with. In
composition (as a prefix) it usually denotes separation, departure,
cessation, completion, reversal, etc.
- 3083 lutron (loo'-tron); from
3089; something to loose with, i.e. a redemption price (figuratively,
atonement): KJV-- ransom.
- 3089 luo (loo'-o); a primary
verb; to "loosen" (literally or figuratively): KJV-- break
(up), destroy, dissolve, (un-) loose, melt, put off. Compare 4486.
|
|
78
|
- 2817 kleronomia
(klay-ron-om-ee'-ah); from 2818; heirship, i.e. (concretely) a
patrimony or (genitive case) a possession: KJV-- inheritance.
- 2818 kleronomos
(klay-ron-om'-os); from 2819 and the base of 3551 (in its original
sense of partitioning, i.e. [reflexively] getting by apportionment); a
sharer by lot, i.e. inheritor (literally or figuratively); by
implication, a possessor: KJV-- heir.
- 2819 kleros (klay'-ros);
probably from 2806 (through the idea of using bits of wood, etc., for
the purpose); a die (for drawing chances); by implication a portion
(as if so secured); by extension an acquisition (especially a
patrimony, figuratively); KJV-- heritage, inheritance, lot, part.
- 2806 klao (klah'-o); a
primary verb; to break (specially, of bread): KJV-- break.
|
|
79
|
- 3551 nomos (nom'-os); from a
primary nemo (to parcel out, especially food or grazing to animals);
law (through the idea of prescriptive usage), genitive case
(regulation), specifically (of Moses [including the volume]; also of
the Gospel), or figuratively (a principle): KJV-- law.
- 728 arrhabon (ar-hrab-ohn'); of
Hebrew origin [6162]; a pledge, i.e. part of the purchase-money or
property given in advance as security for the rest: KJV-- earnest.
|
|
80
|
- 14 who is a <deposit guaranteeing> < arrhabon, purchase pledge
> our inheritance < kleronomia, patrimony (pieces of the law)>
until the redemption < apolutrosis, off loose (ransom) > of those
who are <God's, x, added, his> possession < peripoiesis,
purchased possession>-- to the praise < epainos, laudation > of
his glory < doxa, glory >.
|
|
81
|
- Basic way of thinking is different
- Explored before
- World view of ancient cultures is different and drives their literature
- Generally the ancient world was focused in interpreting the world in
terms of a pagan world view—spirits make the world what it is and fate
man (Chronos and Pathos)
|
|
82
|
- Greek – Greek rationalism
- Roman – Greek rationalism
- Hebrew – Building thought patterns around Greek rationalism, but, at
this time, focused in Derash
- Rabbinic focus is when a scripture is mentioned, it is an
introduction note in NT
- Interpretation – understanding – pardes (acronym and mnemonic for
peshat, remez, derash, and sod)
|
|
83
|
- Meaning is already there – the point is to tease out the complete
understanding
- There is no room for multiple understandings
- Peshat – plain literal sense of a verse in its context
- Remez – allegorical or symbolic meaning only hinted at in the text
- Derash – homiletic interpretation to uncover an ethical or moral
lesson thought to be implicit in the text
- Sod – secret, esoteric, or mystical interpretation, emphasized by
the kabalists
|
|
84
|
- Our thinking about human culture of the past must wrap around the
concept of ignorance and not lack of intelligence or wisdom
- Humans in different cultures are motivated differently
- Thinking and concepts of logic in development
- People in different cultures do think and act differently
|
|
85
|
- Very clearly Paul tells us
- Eulogetos, eulogetos, eulogetos – good argument
- Proorzios twice – bounded telos
- To achieve Sophia (wisdom) and salvation (soteria)
- 13 And you also were included in Christ when you heard< akouo, heard
> the word < logos, argument > of truth < aletheia >, the
gospel < euaggelion, good news from the gods > of your salvation
< soteria >. Having believed < pisteuo, been persuaded >,
you <were marked in him with a seal> < sphragizo, sealed with a
private mark (from enclosed) >, the promised < epaggelia,
superimposed message from the gods > Holy < hagios, aweful >
Spirit < pneuma, breath >
|
|
86
|
- How can this be achieved?
- 9 And he made known < gnorizo, to make known > to us the mystery
< musterion, silence imposed by initiation ceremony > of his will
< thelema, choice > according <kata, down> to his good
pleasure < eudokia, good thoughts >, which he purposed <
protithemai, prior placed > in <Christ, x, added, autos,
himself>,
|
|
87
|
- 3466 μυστήριον musterion
(moos-tay'-ree-on); from a derivative of muo (to shut the mouth); a
secret or "mystery" (through the idea of silence imposed by
initiation into religious rites): KJV-- mystery.
|
|
88
|
- Name of musterion
- Admission to the community was by a rite of initiation,
- Solemn consecration held in secret
- Preceded by rites of purification
- Fasting
- Baptism
- Confession.
- Delivery of the sacred symbol or signal
- Vision of the deity (revelation of the mystery)
- Vesting of the robe of the deity
- Adoption of a new name
- Personal relationship with deity attained through a sacred meal.
- Ate "holy food," by eating deity thereby became a deity
- Revelation of the mystery
|
|
89
|
- Organization of Ephesians is argument (logos) to tellos
- Focus is musterion
- Logos will be the how of teen Hodos musterion
- Tellos?
|
|
90
|
- Ancient cultures very different than ours – thinking was different
- Greek literature is fundamentally different than English literature
- Ephesians is Greek literature
|
|
91
|
- 1. Introduction
- 2. Historical veracity
- 3. Historical prelude, Musterion
- 4. Literature of Ephesians
- 5. Logos to tellos of Ephesians
- 6. The Musterion
- 7. The Mystery of Christ
- 8. Conclusions
|
|
92
|
- The Musterion in Ephesians
|
|
93
|
|
|
94
|
|
Notes
