Pastor Rockwell / EPHESIANS  Introduction, Part 2

Pastor Jerry Rockwell

 

 

SPIRITUAL BLESSINGS IN HEAVENLY PLACES

 

Introduction: We explore several matters of introduction as we launch into the Epistle of Ephesians. These are simply bullet points, simply for the purpose of organization.

  • Date of writing: Most consider the book of Ephesians to have been written in the period of 60-61 d. This seems to be the consensus of most commentators.
  • Author. It is interesting to examine the different opinions of the epistle's authorship to the Ephesians. There was a movement at one point to suggest Ephesians was written after the Apostle Paul’s death.[1] The first verse ( 1:1) gives a clue when the first word to be read says, “Paul. . .” The word “Paul” appears again in Ephesians 3:1. One commentator makes a valid suggestion. He says, “If the Epistle to the Ephesians was not written directly by Paul, but by one of his disciples in the apostle’s name, then its author was the greatest Paulinist of all time—a disciple who assimilated his master’s thought more thoroughly than anyone else ever did.”[2] We chose the authorship of Paul the Apostle to the Gentiles with Dr. Bruce and others. H. C. G. Moule makes a clear statement about the authorship of Ephesians and says, “We note that the early external evidence to the Pauline authorship is abundant and absolutely unanimous.”[3] The controversy grew out of the “post script” at the end of Ephesians and Colossians the statement in brackets <To the Ephesians from Rome, by Tychicus.> Tychicus was simply the one who wrote the words as Paul dictated them.
  • Early Designation as Scripture. Harold Hoehner points out the early acceptance of the book of Ephesians as scripture. He says, “Ignatus (35-107/8), bishop of Antioch, seems to allude to Eph 5:1-2 when he speaks of the Ephesians as imitators of God by their demonstration of love to him. In his letter to Polycarp, Ignatius shows familiarity with the armor of God described in Eph 6:11-17. Furthermore, in the first third of the second century, Polycarp (69-135), bishop of Smyrna, states: ‘As it is expressed in these Scriptures, “Be angry and sin not,” and “let not the sun go down on your wrath.”’ Polycarp quotes from Ps 4:5 and Eph 4:26 and calls both of them Scripture! In other words, he places Ephesians on the same level as the Psalms, making Ephesians the first NT book to be called Scripture by the early church fathers.”[4]
  • Ephesus. The city of Ephesus has been described in several ways. At one time it was a seaport but the silt from the Cayster River caused it to be four miles from the coast. It was known for its heathen activities and worship of Diana (the Latin or Roman name) and Artemis (the Greek name), and it was custodian of one of the seven wonders of the world, the famous temple of Artemis. It was the first to be entirely marble and one of the largest Greek temples ever built. It measured 377 feet in length and 180 feet wide (larger by 20 feet than a modern football field.[5]
  • Content: The book of Ephesians has a clear outline that is very simple in many ways. It is as follows:
  1. The Principles of the Christian Life, Ephesians 1-3.
  2. The Practice of the Christian Life, Ephesians 4-6.

This outline is very common among the writers. It as practical as any book of the Bible. This outline is in line with what Paul told the elders he called to Miletus to warn them of the threat of deceivers coming in to the congregation, calling them “grievous wolves. . .not sparing the flock” (Acts 20:29). This epistle is designed to “feed the church of God” (Acts 20:28). This brief epistle take as presented will present a statement from Paul that will build them up doctrinally and teach them the practicality of application.

  • Authenticity. In modern times, some “critical scholars” have a penchant for questioning the authenticity of a document, especially a biblical document such as Ephesians. Again, Dr. Moule makes a direct statement against this mentality. He says, “Is not the Epistle entitled, To the Ephesians? Does not the first sentence direct it to the saints which are at Ephesus? It is so; but the margin of the Revised Version informs us that in that first sentence ‘some very ancient authorities omit at Ephesus!’”[6] He then launched into a statement about the reason the destination of the epistle was in question and said, “‘authorities’ referred to are, among manuscripts, three important copies, the Vatican, the Sinaitic, and another. But these ‘authorities,’ considerable as they are, take us up no further, at furthest, than early in the fourth century, and their weight could not possibly of itself counteract that of the whole catalogue of other ancient transcripts.”[7] It can be assumed that Dr. Moule is making a reference to the multitude of Manuscripts (MSS) that support the Greek text developed by Erasmus which was designated the Textus Receptus (TR) sometimes called the “Majority Text.”[8] This verifies that the Greek text the KJB New Testament was translated was the TR or Majority Text of the Greek New Testament. There is a difference.
  • Doctrinal Error. There is a major modern doctrinal error being taught that is detrimental to sound doctrine and primarily taught from the book of Ephesians. This heresy is “Calvinism”, and it tries to draw its heresy from this book. We will explore this error when encountered in the text of scripture.
  • In Heavenly Places, Ephesians 1:3, 20; 2:6; 3:10. This phrase is found four times in Ephesians and only in chapters 1-3. It does not occur any other place in the Bible. This phrase has a great deal to do with the doctrine of the believer’s position “in Christ.” This phrase, “in Christ,” occurs seventy-seven times in the New Testament only. Not all of the occurrences of “in Christ” address the believer’s position but are often a reference to the believer’s salvation. It is worth noting that the phrase is not found in Hebrews, James, 1, 2 Peter, 1, 2, 3 John, Jude, or Revelation. The reality of heaven is the real place; the earth is just a shadow (Heb. 8:5). Our destiny as believers is heaven, and our standing as believers is we are already in heavenly places spiritually now and physically in the future. God sees us “in Christ” and already has a position in heaven. This will be discussed later when we examine Ephesians 1:3-6 and take up the subject of being “chosen. . .in him before the foundation of the world” ( 1:4). The error of Calvinism will be examined then.

Addressed To The Saints at Ephesus, Ephesians 1:1 (KJV), “Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus.” The debate over the recipients of the epistle is clear in this verse. Paul is writing “to the saints which are at Ephesus.” The designation of the book being the Letter to Ephesus is intact, yet not here Paul is addressing “the saints.” The designations “the saints” and “the faithful in Christ Jesus” is clearly a reference to the “believers in Christ Jesus who reside at Ephesus.” “Grace and Peace,” Ephesians 1:2 (KJV), “Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.” When Paul addresses the churches, he usually begins with “grace” and “peace.” These two words are used in the greetings of other of Paul’s letters/writings (Rom. 1:7; 1Cor. 1:3; 2Cor. 1:2; Gal. 1:3; Phil. 1:2; Col. 1:2; 1Thess. 1:1; 2Thess. 1::2; 1Tim. 1:4; Phlm. 3). Peter used it two times (1Pet. 1:2; 2Pet. 1:2) as did John (2John 3; Rev. 1:4). This was an evident common greeting, especially among believers. We are told that modern Greeks use this same greeting today (in Greece, the only place on the earth the Greek language is spoken and always in “Modern Greek” which is different from Koine Greek).

  1. The Trinity in Ephesians. Harold Hoehner states: “Ephesians is known as the Trinitarian letter: The activity of the three persons of the Trinity is found in eight passages (Eph. 1:4-14, 17; 2:18, 22; 3:4-5, 14-17; 4:4-6; 5:18-20), which are now summarized. In the theological portion of the book (chaps. 1-3) Paul teaches that the Trinity is the basis on which spiritual benefits are bestowed on believers by means of the selection of the Father (1:4-6), the sacrifice of the Son (1:7-12), and the seal of the Holy Spirit (1:13-14).”[9] It is important to note that Ephesians 3:4-5 does not have an overt statement about the “Father,” yet the preposition “his holy apostles and prophets” ( 5) refers to the Father. The Bible word for “Trinity” is “Godhead.” The word “Trinity” is not found in the Bible, yet there is ample evidence of the Trinity. The word “Godhead” is found in Acts 17:29; Romans 1:20; Colossians 2:9. This demonstrates there is ample information to verity that God is a Trinity, Father, Son, and Holy Ghost.
  2. The Father, Ephesians 1:3-6. God “chose us” in eternity past and “predestinated us unto adoption of children by Jesus Christ.” Do not let the two words “chose” and “predestinated” chase you to Calvinism. God predetermined that anyone who believes in the Lord Jesus Christ will be saved (John 20:31; Acts 8:37; 16:31; 1Tim. 1:16). It does not mean that God chose some to eternal life and some to eternal damnation.
  3. The Son, Ephesians 1:7-12. Again, the word “predestinated” ( 11) occurs and does not mean what Reformed Theology teaches, that God elected some to eternal life and some to eternal damnation. Look at the phrase at the end of Ephesians 1:11, “. . . who worketh all things after the counsel of his own will.” God planned “eternal life” before He created the universe . It says in Isaiah 46:9-10 (KJV), “9 Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, 10 Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure” (cf. Isa. 42:9). Look at some of the things that were determined prior to the “foundation of the world.”
  4. The Kingdom of God, Matthew 25:34.
  5. The “rest” of Eternal life, Hebrews 4:3; 6:1.
  6. Sacrifice of Jesus to “put away sin,” Hebrews 9:26.
  7. Redemption secured by the “precious blood of Christ,” 1 Peter 1:18-20; Revelation 13:8.
  8. The Holy Spirit, Ephesians 1:13-14. The Holy Ghost/Spirit is the person of the Godhead who “seals” us when we trust in Christ. It says in 1 Corinthians 12:13 (KJV), “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.” The Holy Spirit, present in the believer’s body ( 8:9-11; 1 Cor. 3:16; 6:19) is what secures a believer’s eternal life. It cannot be taken away.
  9. The Mystery of the Church. One of the central doctrines of Ephesians is what Paul calls the “mystery of Christ” ( 3:4). He is addressing the “mystery” and tells the church in Colosse in Colossians 4:3 (KJV), “Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds.” While the church as the “body of Christ” as seen in Ephesians 3:6; 4:12; 5:23) is also addressed in 1 Corinthians 12-14. The emphasis there is the “gifts of the Spirit” (1 Cor 12:4, 9), in the individual members and how they work in the church, the body of Christ (1 Cor. 12:12, 27).

 

Conclusion: These are just some of the things we will address while studying the book addressed to the “saints which are at Ephesus” (Eph. 1:1). It is worth noting that the word “disciple(s)” is found only in the four gospels and the book of Acts. It does not appear after Acts 21:16. The word “saints” is the word designating believers in Jesus Christ.

 

 

 

 

 

 

[1] Francis Foulkes, Ephesians: An Introduction and Commentary, vol. 10, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1989), 43.

[2] F. F. Bruce, The Epistle to the Ephesians: A Verse-by-Verse Exposition, An Open Your Bible Project (Bath, UK: Creative Communications, 2012), 8.

[3] Handley Moule, Ephesian Studies: Expository Readings on the Epistle of Saint Paul to the Ephesians (WORDsearch, 1900), 13.

[4] Harold W. Hoehner, Ephesians An Exegetical Commentary (Grand Rapids, MI, Baker Academic, 2002) page 3.

[5]https://www.google.com/search?q=how+large+was+the+temple+of+Diana+in+ephesus&oq=how+large+was+the+temple+of+Diana+in+ephesus+&gs_lcrp=EgZjaHJvbWUyDAgAEEUYORigARjDBNIBCTE1MjQ4ajBqNKgCALACAQ&sourceid=chrome&ie=UTF-8

[6] Ibid, pages 16–17.

[7] Ibid.

[8] Zane Hodges and Arthur Farstad developed a Greek text calling it the The Greek New Testament According to the Majority Text. Their Greek text is actually a “hybrid” text with readings from the TR and the Critical Text of Westcott and Hort and not a representative of the “Majority Text.”

[9] Hoehner, page 106-107.

 

 

 

EPHESIANS  Introduction, Part 2

 

1 Corinthians 3:6 (KJV), “I have planted, Apollos watered; but God gave the increase.”

Introduction: The ministry of Paul is magnified in Acts 19:1-20. We have seen how several people link up with Paul in his ministry such as Aquila and Priscilla. These were Jews who were expelled from Rome because of the edict by Emperor Claudius. He blamed some of the riots that had plagued Rome on the Jews. Darrell Bock suggests there were 50,000 Jews in Rome[1] when Emperor Claudius made the decree for all Jews to leave Rome. This couple had made their way to Ephesus and there they encountered the apostle to the Gentiles, Paul. They met in Corinth (Acts 18:1) and they ministered and traveled together. They saw two prominent Jewish leaders come to Christ in Corinth. They stayed in Corinth for a year and six months (Acts 18:11). The three left Corinth and traveled to Syria and then to Ephesus (Acts 18:18-19). Paul left the couple there and traveled throughout Galatia (a province, not a church). At this point in the narrative of Acts 18, while Paul was ministering in Galatia and much of Asia Minor, Luke introduces the reader to a man by the name of Apollos (Acts 18:24). Aquila and Priscilla minister to him and even “expounded unto him the way of God mor perfectly” (Acts 18:26). This was because they discovered that he knew “only the baptism of John” (Acts 18:25). He left there to travel into Achaia (Acts 18:27). This was providential because he was at Corinth and the Apostle Paul happened to be traveling to Ephesus (Acts 19:1). This is the second time Paul had been there. He encountered some people there who were like Apollo who had experienced only the “baptism of John” (Acts 19:3). There is a point that needs to be made here about baptism. It is clear that the “baptism of John” was different than the baptism being practiced by the churches Paul established. The reason this is considered is because we have encountered two groups of people, Aquila and Priscilla and these “certain disciples” who were “twelve” in number, (Acts 19:7). Paul baptized these twelve as he did Aquila and Priscilla. This was the actual inaugural meeting between Paul and the city of Ephesus and its people. It says in Acts 19:8 (KJV), “And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God.” He went to the synagogue and “spake boldly” to the people there. When the people disputed with Paul (Acts 19:8) he departed and began debating with some of the students in the “school of Tyrannus” (Acts 19:9). It is worth noting that he “continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks” (Acts 19:10). This initiated Paul’s ministry in Ephesus. Note some important points about the mission activities of Paul, especially in Ephesus.

  1. Paul’s Effective Ministry in Ephesus, Acts 19:11-12. We live in a period of history where the Charismatic Movement has tried to emulate what is taking place in this passage. The miracles with Paul are evident. Paul told the church at Corinth in 2 Corinthians 12:12 (KJV), “Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.” The period of the Gospels and early in the transition from Israel to the church God had special gifts for the apostles to verify their ministry to the Jews. It says in 1 Corinthians 1:22 (KJV), “For the Jews require a sign, and the Greeks seek after wisdom.” The ministry to the Jews was effective with “signs” and “miracles.” There were three periods of signs and miracles in the Bible.
  • The first was with Moses when God was seeking to get Israel out of Egypt and there were signs performed against Pharoah and Egypt to convince them to let Israel go as God desired to have them in Canaan which was promised to them through Abraham. The signs and wonders Moses and Aaron performed were also to convince Israel that God was working to get them where they could be blessed.
  • The second was during the time of Elijah and Elisha. These miracles were designed to encourage Israel that God loved them and His purpose was still intact. The kings of Israel had gone to depts of depravity and sin that God wanted Israel to know He was still their God and He had a purpose for them.
  • The third time was during the time Jesus was on the earth. The signs and miracles He performed were directed to the nation of Israel to verify Jesus was the Messiah. The miracles He performed were ones the prophets had said were going to be evidence of the Messiah. John the Baptist sent some of his men to Jesus to confirm that He was Messiah. They asked Jesus in Matthew 11:3 (KJV), “And said unto him, Art thou he that should come, or do we look for another?” Jesus told them in the next verse, Matthew 11:4-6 (KJV), “4 Jesus answered and said unto them, Go and shew John again those things which ye do hear and see: 5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. 6 And blessed is he, whosoever shall not be offended in me.” When Israel rejected Jesus, their Messiah, God then gave the twelve apostles the ability to perform miracles, and even provided a few miracles (God delivered them from prison in Acts 5:18-24 and Acts 12:5-18) that would convince the Jews that their message was from God. The miracles of Paul were somewhat unique. It says in Acts 19:12 (KJV), “So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.” God verified the message of Paul by the miracles he performed. Remember, Paul had spent a lot of time in the “synagogue” (Acts 19:8) and the Jews knew of his activities. It says in Acts 19:10 (KJV), “And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.” Paul had an effective ministry in Ephesus. This is why the church at Ephesus was one where Paul stayed with longer than others. Some suggest he was there three years. In addition, remember Paul called the elders of Ephesus to Miletus and gave them a warning about the future that “after my departing shall grievous wolves [false teachers] enter in among you, not sparing the flock” (Acts 20:29). The men of Ephesus loved Paul and their emotions ran deep upon the message that he would probably not see them again. It says in, Acts 20:36-38 (KJV), “36 And when he had thus spoken, he kneeled down, and prayed with them all. 37 And they all wept sore, and fell on Paul's neck, and kissed him, 38 Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship.” This speaks of the compassion Paul had for the churches and its people in every city he ministered.
  1. Paul Experienced Opposition from Exorcists,[2] Acts 19:13-17. When God begins to move among His people, the enemy will do everything to stop the work of God. Ephesus was no different. Immediately after, the narrative tells us that there were miracles of healing just from “handkerchiefs or aprons” which had touched Paul’s body (Acts 20:12). This brought about an interesting narrative about “certain of the vagabond Jews, exorcists” (Acts 20:13) would call over those with evil spirits, and used the name of the Lord Jesus “whom Paul preacheth.” The response by the “evil spirit” in the person would speak to these “vagabond Jews, exorcists” and the record is given to us in Acts 19:15 (KJV), “And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye?” Even the evil spirits knew Paul and were aware that God’s hand was upon him. The “evil spirit” came upon these vagabond Jews, as recorded in Acts 19:16 (KJV), “And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded.”
  • Paul’s Evangelism Saw Many Come to Christ at Ephesus, Acts 19:18-20. The result was amazing when they saw the results of these events. It says in Acts 19:18-20 (KJV), “18 And many that believed came, and confessed, and shewed their deeds. 19 Many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver. 20 So mightily grew the word of God and prevailed.” The statement of 20 tells the effects of the ministry of Paul.
  1. Paul’s Encounter with Apollos. There is no evidence in Acts that Paul and Apollos ever met at Ephesus, yet they both had a significant part in the ministry there and the planting of the church at Ephesus. According to Acts 18:21 Paul left Ephesus and traveled to Caesarea and made contact with his home church in Antioch (Acts 18:22). Following this, Paul left Antioch and traveled “over all the country of Galatia and Phrygia in order, strengthening all the disciples” (Acts 18:23). Apollos did not enter Ephesus until Acts 18:24. When Paul returned to Ephesus, Apollos was in Corinth and not mentioned in the accounts of Paul’s ministry for the rest of Acts. He did become a significant part of the ministry at Corinth which will be discussed later. The places Apollos is mentioned in scripture is interesting. His name is found in Acts 18:24; 19:1; 1 Cor. 3:4, 5, 6, 22; 4:6; 16:12; Tit. 3:13. He evidently did not have an extended ministry in Ephesus other than what is found in Acts 18:24-28. Evidently Apollos became a close companion with Paul in part of his ministry later. Their meeting is not documented in the scripture. He was in Corinth when Paul returned to Ephesus (19:1) and evidently worked closely with Paul at Corinth since he is mentioned to them several times. In fact, Apollos is one of the major disciples at Corinth and Paul uses him in his description of the divisions in the church in Corinth (1 Cor. 3:1-6. The description of Apollos is significant in Acts 18:24 (KJV), “And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.” The description of his ministry in Ephesus is stated in Acts 18:27-28 (KJV), “27 And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace: 28 For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ. This resume is probably one of the reasons Paul invited him to be a part of the work of planting churches and proclaiming the gospel of Jesus Christ which he did. We find a statement that gives some insight to Paul’s relationship with Apollos. He said in 1 Corinthians 3:6 (KJV), “I hve planted, Apollos watered; but God gave the increase.” There ministry was complementary and not competitive. They worked together and we have to wonder if Apollos did not have a significant role in the ministry at Corinth. There seems to be evidence to support this. Paul tells Titus, the young pastor Paul had nurtured and established in the ministry gave him some instructions in Titus 3:12-14 (KJV), “12 When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter. 13 Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them. 14 And let ours also learn to maintain good works for necessary uses, that they be not unfruitful.” Apollos was a faithful part of Paul’s ministry.
  2. Our Examination of Ephesians. At this point it would do good to examine some of the significant things about Ephesians. According to many of the Bible commentaries and expositions of Ephesians the tone is that this book of Ephesians was one of the books of the Bible that had an early acceptance of importance. Some of the commentators give some significant statements about the importance of the book of Ephesians early in the 2nd and 3rd Centuries. Harold Hoehner indicates the book of Ephesians was the first New Testament book to be called scripture. He quotes Polycarp (an early church “Father.”[3] Hoehner says, “Furthermore, in the first third of the second century, Polycarp (69–135), bishop of Smyrna, states: ‘As it is expressed in these Scriptures, “Be angry and sin not,” and “Let not the sun go down on your wrath.”’ Polycarp quotes from Ps 4:5 and Eph 4:26 and calls both of them Scripture! In other words, he places Ephesians on the same level as the Psalms, making Ephesians the first NT book to be called Scripture by the early church fathers.”[4]

“For nearly three years—probably from the summer of ad 52 to the spring of ad 55—Paul had established his headquarters in Ephesus, the chief city of the Roman province of Asia, and not only planted a strong church in that city, but with the help of a number of colleagues evangelized the whole province. No doubt all the seven churches of Asia mentioned in Revelation, and others as well, traced their origin to these years (Acts 19:8–10).”[5]

Conclusion: As we launch into the examination of this book we can have the feel that we are listening to the Apostle Paul as he expounded the things of importance to the church at Ephesus.

[1] Darrell L. Bock, Acts (Grand Rapids, MI, Baker Academic, 2007) page 578.

[2] Exorcist is a person or persons who force an evil spirit to leave a person or place by using prayers or magic,https://www.google.com/search?q=exorcist&rlz=1C1CHZN_enUS1089US1089&oq=exorcist&gs_lcrp=EgZjaHJvbWUqBwgAEAAYjwIyBwgAEAAYjwIyDQgBEC4Y1AIYsQMYgAQyDQgCEC4Y1AIYsQMYgAQyDQgDEC4Y1AIYsQMYgAQyCggEEC4YsQMYgAQyCggFEC4YsQMYgAQyBwgGEAAYgAQyEAgHEC4YgwEYsQMYgAQYigUyCggIEC4YsQMYgAQyBwgJEAAYgATSAQgzNTA0ajBqN6gCALACAA&sourceid=chrome&ie=UTF-8

[3] These were ancient and influential Christian theologians and writers who established the intellectual and doctrinal foundations of Christianity, usually based on scripture.

[4] Harold W. Hoehner, Ephesians, An Exegetical Commentary (Grand Rapids, MI, Baker Academic, 202) page

[5] F. F. Bruce, The Epistle to the Ephesians: A Verse-by-Verse Exposition, An Open Your Bible Project (Bath, UK: Creative Communications, 2012), 10.