​Ephesians 5 [Author’s Translation]
 
1 Therefore (according to what preceded) you are to be imitators of the God as dearly loved children. 
2 And walk in all-encompassing love agape[G], just as also the Messiah has loved agape[G] us and given Himself for us, an offering and a sacrifice to the God for an aroma, a fragrant scent (alt. a quieting aroma).
3 But sexual sin and all impurity or greed, let it not even be named among you, as is fitting for kedoshim holy ones (saints); 
4 not obscenity, nor foolish talk, nor vulgar jesting, which are not fitting, but rather greater thankfulness. 
5 For this you see, knowing that no sexual sinner, unclean person, or covetous person, who is an idolater, has any inheritance in the kingdom of the Messiah and God. 
6 Let no one deceive you with empty words, for because of these the wrath of the God is on the sons/children of disobedience.(2:2) 
7 Therefore do not be co-participants with them.
8 For you were once darkness, but now light in the Lord/LORD. As children of Light walk 
9 (for the fruit of the Light is in all goodness, righteousness, and truth), 
10 examining, proving what is well pleasing to the Lord/LORD. 
11 And don’t be co-participants with the unfruitful works of darkness, but to a greater degree refute them. 
12 For it’s shameful to even speak of those things done by them in secret. 
13 But all these things are refuted by the Light, in order that everything be exposed by the manifest Light.  
14 Therefore He says:
“Awake, you who sleep,
Arise from the dead, [ref. Jonah 1:6]
And the light of Messiah will shine on you.” [ref. Isaiah 9:2, 26:19, 60:1]
15 See to it that you walk diligently, not as fools but as wise ones, 
16 redeeming the time, because the days are evil.
17 Because of this do not be foolish, but understand what is the will of the Lord/LORD. 
18 And do not be drunk with wine, in which is debauchery; but be filled in the Spirit, 
19 speaking to one another in psalms of strings and songs of praise and spiritual songs, singing and making music in your heart to the Lord/LORD, 
20 Be thankful always in/beyond all things in the Name of our Lord/LORD, Yeshua the Messiah, the God and Father, 
21 Submit yourselves equitably one to another in the fearful awe of Messiah.
22 The wife to her own husband as to the Lord/LORD.
23 Because a husband is to be head, first (in order), of the wife, like also the Messiah is the head, first (in order) of the gathered believers. He the Saviour, Deliverer, Preserver of the body.
24 Nevertheless in the same way the gathered believers submit to the Messiah, in this manner also the wife, the husband, in place always each one.
25 The husband is to love agape[G] (fully in every way) the wife, as also the Messiah loves (fully in every way) the gathered believers, indeed, giving Himself (Messiah) for her (gathered believers).
26 In order that He (Messiah) might separate, acknowledge, dedicate, hallow, cleanse by the washing with the water of the living voice, spoken word rhema[G].
27 that He might present her to Himself a glorious assembly, without stain or wrinkle or any such thing, in order that she should be holy and blameless, without spot or blemish. 
28 So husbands owe a debt of all-encompassing love agape[G] to their own wives as to their own bodies; he who fully loves agape[G] his wife fully loves agape[G] himself. 
29 For no one ever hated his own flesh, but nourishes and cares for it, just as the Messiah does for the assembly of believers. 
30 Since we are members of His body. 
31 “For this reason a man shall leave his father and mother and be united to his wife, and the two shall become one flesh.” [Gen. 2:24; Matt. 19:5; Mark 10:7] 
32 This, the mystery is great, but I speak concerning Messiah and toward the assembly of believers. 
33 However, let each one of you himself in the same way, fully love agape[G] his own wife as himself, and let the wife show reverent awe for her husband.
 
Line By Line
 
1 Therefore (according to what preceded) you are to be imitators of the God as dearly loved children. 
 
Because in Messiah, God has forgiven us in all-encompassing love (4:32), we are to imitate Him according to the overflow of His love poured out upon us as treasured בְנֵי־הָֽאֱלֹהִים֙ (b’nai HaElohim) children of the God.
 
In short, because we are secure in His love we are to express that love to one another. This is especially important in the context of marriage, and is part of the reason for the exhortation of verses 25-29.
 
The love of God expressed to others is therefore the overarching force in all our relationships.
 
“Speak to all the congregation of the B’nai Yisrael (children of Israel), and say to them: ‘Become kedoshim (saints) holy ones, because Holy Am I YHVH (Mercy) your Elohim (God, Judge).”
 
-Vayikra (Leviticus) 19:2 [Author’s translation]
 
Here Paul exhorts believers (predominantly Gentile) to be imitators of God, Who is holy. He is teaching a now predominantly Gentile Ephesian faith community one of the core instructions of Biblical Jewish faith. Elsewhere Paul, John and Barnabas (Author of the book of Hebrews), exhort all believers to be imitators of Messiah (1 Cor. 11:1; Philippians 2:5; 1 Thess. 1:6; Heb. 12:2; 1 John 2:6), thus the unity of the Godhead is reflected in the New Testament exhortations to imitate the character of YHVH.
 
Jewish tradition teaches that humans should be merciful in imitation of God’s mercy:
 
“Abba Shaul says: Ve’anveihu should be interpreted as if it were written in two words: Ani vaHu, me and Him [God]. Be similar, as it were, to Him, the Almighty: Just as He is compassionate and merciful, so too should you be compassionate and merciful.”
 
-Talmud Bavliy, Shabbat 133b:6
 
It’s interesting to note that the rabbi quoted in this Talmudic passage is a תנא Tana (founding interpreter: teacher) of the Mishnaic period (200 CE), and shares his name with Paul the Apostle, who’s Hebrew name is Shaul. Additionally, Abba Shaul of the תנאים Tannaim, a disciple of Rabbi Akiva, was known for his unique perspectives on certain halakhot and traditions, in which he differed from his contemporaries.
 
2 And walk in all-encompassing love agape[G], just as also the Messiah has loved agape[G] us and given Himself for us, an offering and a sacrifice to the God for an aroma, a fragrant scent (alt. a quieting aroma).
 
The love we walk in is to reflect the love of Messiah. Note that His love is sacrificial, in fact the love of God displayed in this sin affected world is made manifest through sacrifice.
 
Many in the modern faith community are happy to take the love of God but reticent to exhibit the same sacrificial love to others. The false gospel lacks the accountability required to inspire selfless love in the believer. Like Messiah we are to love (in and from Him) by giving ourselves up for the good of others, which is a sweet smelling aroma, an offering pleasing to the Father.
 
The TaNaKh (OT) speaks of sacrifices, both animal and grain offerings as being “an aroma of quieting.” This is in fact what Paul is quoting when he refers to Yeshua’s atoning death as a “Fragrant scent.” In the context God’s post flood promise following the sacrifice offered by Noah we read:
 
“And the LORD smelled an aroma of quieting. Then the LORD said in His core being, ‘I will never again curse the ground (ha-adamah) because of humanity (ha-adam), although the inclination (yetzer) of the heart of a human is evil (ra) from youth; nor will I again destroy every living thing as I’ve done.’”
 
-Bereishit (Genesis) 8:21 [Author’s translation]
 
(Ref. Gen. 8:21; Ex. 29:18, 25, 41; Lev. 1:9, 13, 17, 3:16)
 
The Hebrew phrase in Genesis 8:21 is וַיָּ֣רַח יְהוָה אֶת־רֵ֣יחַ הַנִּיחֹחַ֒ vayarach Adonay et-reiach haniychoach and translates literally as, “And YHVH smelled an aroma of quieting,” that is, an aroma that quiets the just wrath of God. This is why many English translations render the Hebrew “a pleasing aroma.” The translators are attempting to convey the idea that God is pleased by the aroma because it comes from a blood sacrifice that atones for sin, or an associated offering connected to the Sanctuary rites, and therefore satisfies His just wrath and makes way for forgiveness, repentance and reconciliation.
 
Ezekiel speaks of a future time when, in true repentance, all Israel will be accepted in a quieting aroma, and as a result God will be worshipped as holy among the Jewish people in the presence of the Gentile nations. This is exactly the message Paul is relaying in affirming that the Gospel makes way for the inclusion of the Gentiles into the commonwealth of Israel.
 
“39 ‘As for you, O house of Israel,’ thus says Adonay YHVH: ‘Go, serve every one of you his idols. But afterward you will certainly listen to Me and no longer profane My Holy Name with your gifts and idols. 40 For on My holy mountain, on the mountain height of Israel,’ says Adonay YHVH, ‘there all the house of Israel, all of them in the land, shall serve Me; there I will accept them, and there I will require your offerings and the first fruits of your tributes, together with all your holy things. 41 In an aroma of quieting I will accept you when I bring you out from the peoples and gather you out of the countries where you have been scattered; and I will be worshipped as holy in you before the Gentiles.’”
 
-Ezekiel 20:39-41 [Author’s translation]
 
Therefore, Messiah’s sacrifice has become an all effective aroma of quieting to God the Father and makes it possible for us to become a quieting aroma in Him.
 
It's important to recognize that the love described throughout this chapter, including between husband and wife, is agape[G] (all-encompassing love). It does not concern sexuality except as part of a godly marriage. Sexuality is to do with knowledge יָדַע yada[H], not love אהבה ahavah[H].
 
3 But sexual sin and all impurity or greed, let it not even be named among you, as is fitting for kedoshim holy ones (saints); 
 
Both Paul and John include lists of vices in their writings as indictments against such acts. This was apparently common practice among some forms of ancient writing. (Rom. 1:29-31; 1 Cor. 6:9-10; Gal. 5:19-21; Rev. 21:8)
 
Sexual perversions and greed of many kinds were prevalent in Greco-Roman society and in reality, have and continue to be prevalent among humans of all tribes and tongues.
 
Sexual sin was clearly also a significant problem among people of Messianic faith in Greco-Roman society. It remains a significant problem in the modern body of believers.
 
Sexual sin includes all sexual acts forbidden by Torah:
 
Adultery, premarital sex (defiles the wedding bed), the homosexual sex act, the lesbian sex act, intercourse with animals, sexual intercourse with close relatives, and, as Yeshua illuminates, sexual intercourse with a divorced man or woman (Mark 10:11-12).
 
Sexual sin is linked to all forms of impurity and greed, and is therefore the practice of idolatry (the worship of something other than God). This is why the TaNaKh (OT) often uses sexual immorality as a metaphor for idol worship.
 
Paul admonishes the Ephesian believers not even to discuss these things in social conversation, not casually, not at all.
 
4 not obscenity, nor foolish talk, nor vulgar jesting, which are not fitting, but rather greater thankfulness. 
 
This is a concise list of the type of talk that comes to the tongue from a heart that is intent on engaging in illicit practices. This is associated with a broader meaning of לָשׁוֹן הָרַע lashon hara (wicked tongue/slander/gossip) as a unique aspect of its literal meaning “tongue of evil.”
 
Obscenity of the mouth נבול פה nebul peh, is a familiar phrase in Rabbinical commentary.
 
“א. מִי שֶׁמְּדַבֵּר נִבּוּל־פֶּה, בְּיָדוּעַ שֶׁלִּבּוֹ חוֹשֵׁב מַחֲשָׁבוֹת אָוֶן.
 
Whoever speaks obscenities clearly has been thinking sinful thoughts.
 
ב. עַל־יְדֵי נִבּוּל־פֶּה בָּא חֲנֻפָּה.
 
Obscene language leads to flattery.
 
ג. בַּעֲווֹן נִבּוּל־פֶּה צָרוֹת וּגְזֵרוֹת מִתְחַדְּשׁוֹת, וּבַחוּרֵי יִשְׂרָאֵל מֵתִים, חַס וְשָׁלוֹם, וִיתוֹמִים וְאַלְמָנוֹת צוֹעֲקִים וְאֵינָם נַעֲנִין.
 
Because of the sin of obscene language, suffering and harsh decrees are renewed; the young men of Israel die, God forbid; and orphans and widows cry out, but are not answered.”
 
-Sefer HaMiddot, Obscene Language 1-3
 
Pornographic content was prolific in Roman cities and throughout the Greco-Roman world. Pornographic images were drawn on the walls of inns depicting the various acts a prostitute might engage in with a prospective customer and the prices for each respective act.
 
Sexually explicit joking and innuendos were prominent in all forms of entertainment, specifically in the mimes and comic novels of the first century Roman culture.
 
The same can be said of popular media, entertainment, and everyday conversation in the Western world today (which is in fact the progeny of Greco-Roman Empire).
 
Thankfulness in greater amounts is a practical solution for combatting sexual immorality and impurity of every kind. A tongue engaged in thankfulness toward God is born of a heart focussed on Messiah. When our parts are employed in worship of God there is no room for them to be misused.
 
5 For this you see, knowing that no sexual sinner, unclean person, or covetous person, who is an idolater, has any inheritance in the kingdom of the Messiah and God. 
 
This describes perpetual and unrepentant sin practice. No one who continues to wilfully engage in a lifestyle of intentional sin will inherit the Kingdom of God.
 
“19 Now the works of the flesh (evil inclination) are manifest, they are these: adultery, sexual immorality, uncleanness, shamelessness, 20 idolatry, witchcraft, hostility, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, 21 envy, murders, drunkenness, drunken carousing, and the like; concerning which I warn you beforehand, just as I also warned in time past, that those who practice such things will not inherit the kingdom of God.”
 
-Galatians 5:19-21 [Author’s translation]
 
“But those who practice cowardice, the faithless, disgusting souls, murderers, the sexually immoral, sorcerers, idolaters, and all liars will have their part in the lake which burns with fire and brimstone, which is the second death.”
 
-Revelation 21:8 [Author’s translation]
 
6 Let no one deceive you with empty words, for because of these the wrath of the God is on the sons/children of disobedience. (2:2) 
 
Empty words refers to false doctrines that deceive. The phrase also refers to words that are technically correct but are not reflected in a person’s actions.
 
As in the first century CE, so too today in the modern body of believers (church) there are those who teach a compromised pseudo-moral gospel that allows for the aforementioned sin practices to be syncretised with a “Christian” or “Jewish” faith lifestyle.
 
Among those who teach such things today are theologians, pastors rabbis and so on. We are not to allow them to deceive us or those we shepherd. Those who teach that God is okay with adultery, pre-marital sex (which defiles the wedding bed), homosexuality, lesbianism, bisexuality, transgenderism etc, who say, “Love is love” in an attempt to camouflage perversity, are apostate and according to Scripture, “the wrath of the God is on” them. Not “will be on them,” but “is on them.”
 
The “Children of disobedience” refers the reader back to chapter 2 and those who under the influence of “the prince of the permitted power of the lower air.” They are in wilful disobedience and therefore under wrath.
 
“in which, in the past, you walked according to the age of this world, according to the ruler of the power permitted over the lower air, the spirit who is now active in the children of the disobedience/obstinate opposition/wilful rebellion,”
 
-Ephesians 2:2 [Author’s translation]
 
(Ref. Rom. 1:18; Col. 3:6; Rev. 19:15)
 
7 Therefore do not be co-participants with them.
 
Those who abide the aforementioned false teachers, who, knowing what they teach, nonetheless allow them to continue in the community of faith, dine with them, consider them friends, are walking in disobedience. We are not to participate with such false teachers in any way.
 
“But now I have written to you not to keep company with anyone named a brother or sister in Messiah, who is sexually immoral, or covetous, or an idolater, or a slanderer, or a drunkard, or a swindler—don’t even to eat with such a person!”
 
- 1 Corinthians 5:11
 
(Ref. 1 Cor. 5:9-14, 7:12-16; 2 Cor. 6:14; 2 Peter 2)
 
We live in a sin affected world where deceivers abound and their theories and empty words permeate our media and places of education. Paul does not say “remove yourselves from the world” but, “do not be co-participants with them.”
 
This reflects the principle present in Yeshua’s prayer for believers (John 17:16-26).
 
8 For you were once darkness, but now light in the Lord/LORD. As children of Light walk 9 (for the fruit of the Light is in all goodness, righteousness, and truth), 
10 examining, proving what is well pleasing to the Lord/LORD. 
 
“This is the message we have heard from Him (Yeshua) and announce to you, that God is Light (all existing), and in Him there is no darkness.”
 
-1 John 1:5 [Author’s translation]
 
God has called Israel in Messiah to be a “light to the Gentiles,” manifesting this calling in the fullness of time through the King Messiah Yeshua (Isa. 42:6, 49:6, 60:3). Therefore, the inclusion of certain Messiah essential Gentiles into the commonwealth of Israel according to the Gospel of Yeshua means that those Gentiles saved by grace through faith, who join the commonwealth of Israel are also called “children of Light” just as the God fearing Jews of every generation have been known throughout Biblical history and to this day.
 
The writers of the New Testament use light and darkness in a figurative sense to represent good and evil. The Scriptures teach that God is all existing Light but not that created light is God. The Scriptures teach that darkness as a figure for evil has no place in the manifest presence of God, however, the created darkness, like all things, exists in God the Creator.
 
In Rabbinical literature the Gentiles are considered to be as darkness. Rav Shaul is once again emphasizing the fact that the Gentile believers in Ephesus were once alienated from the covenants of God and were under wrath. They were, “darkness, but are now light in the LORD.”
 
“ויבדל אלקים בין האור ובין החושך "and G'd separated the light from the darkness."...This is an allusion to the separation between the Jewish people and the Gentile nations, the former always looking forward to the Messiah and redemption, whereas the Gentiles are content to remain in spiritual...darkness.”
 
- Rabbeinu Bahya, Bereshit 1:2:5
 
Our identity is informed by the one we worship. We were darkness (figuratively speaking) before we received Messiah, but now in Him Who is the all existing Light, we become light (figuratively speaking) in YHVH. Therefore, we walk as children of the Light in His goodness, righteousness, and truth. We test, examine and prove all things according to His Spirit in us and present to God that which pleases Him.
 
Yeshua says, “I am the Light of the world!” (John 8:12), and also calls His disciples “the light of the world,” in reflection of His all existing Light (Matthew 5:14-16).
 
Yeshua also refers to those who belong to God as “sons of light” (Luke 16:8; John 12:36).
 
Elsewhere Paul refers to believers as “sons of light” (1 Thessalonians 5:5).
 
This figurative language was also common to the Essenes and certain priests of the intertestamental and first century period (cf. Milhamah Scroll [Qumran Cave 1] and Serek Hayahad [Qumran Cave 1] 3:13-4:14).
 
“the fruit of the Light,” albeit a mixed metaphor, denotes the productive power of light. For example, in the growth of a plant. Those who receive God’s all exiting Light produce righteousness, the actions of light reflecting the character of God. Those who live in darkness, like seeds planted in darkness, produce nothing good, decaying and rotting away unto death.
 
“22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, self-control; against such things there is no torah (indictment).”
 
-Galatians 5:22-23 [Author’s translation]
 
Compare John 1:4-5, 8-9, 3:19-21, 12:36.
 
11 And don’t be co-participants with the unfruitful works of darkness, but to a greater degree refute them. 
 
We note that there is, “fruit of the Light,” but that the works of darkness are, “unfruitful.”
 
The ancient initiations into Greek mystery cults normally occurred at night and often involved immoral sexual acts. Nocturnal banquets that involved orgies were also practiced in ancient Roman cities. All these acts were fruitless in both the physical and spiritual sense.
 
To the Corinthian community of faith Paul writes:
 
“Do not be unequally yoked together with unbelievers: for what fellowship does righteousness have with unrighteousness? and what communion does light have with darkness?”
 
-2 Corinthians 6:14 [Author’s translation]
 
To the Corinthian believers, as to the Ephesians, Paul is making a d’rash (comparative teaching) concerning mismatched things that cannot work together:
 
“You shall not plow with an ox and an ass yoked together.”
 
-D’varim (Deuteronomy) 22:10
 
Our rabbis write:
 
"(Deut. 22:10) intimates that a righteous man, שלא ישתתף, "should have no fellowship" with a wicked man;''
 
- Baal HaTurim on D’varim (Deuteronomy) 22:10
 
Not only are we not to be co-participants with the unfruitful works of darkness, we are tasked with actively and intentionally refuting them, and to do so to a greater and greater degree. We are not only to refuse to associate with false teachers, we are also to refute them. The false gospel of “nice” doesn’t allow for this, but the Scripture demands it in Messiah.
 
“Therefore, to he/she who knows the good he/she should do and does not do it, to him/her it is sin.”
 
-Yaakov (James) 4:17 [Author’s translation]

Light exposes darkness. Therefore, in Messiah we who are children of Light will by nature of our identity, expose the darkness in the lives of those around us.
 
12 For it’s shameful to even speak of those things done by them in secret. 
 
Paul reinforces for emphasis the fact that it’s shameful even to speak of the wicked things done by the wilfully disobedient in secret.
 
Paul, by the Holy Spirit, is calling those things that Greco-Roman society prided itself in, shameful. As then, so today, many in the body are praising things that God has called “wicked,” even, “abomination.” Paul’s instruction to the believers at Ephesus leaves no room for this kind of pseudo-Christian compromise. We should take note and walk accordingly.
 
13 But all these things are refuted by the Light, in order that everything be exposed by the manifest Light. 
 
The Light Himself, Yeshua, Who lives in us by His Spirit, refutes the immoral things so that all the deeds done in secret/darkness are brought into the Light. This is a process of sanctification that is at work among believers in order to purify the Bride of Messiah.
 
Sin is exposed in the community so as to bring us to repentance. Those who refuse to repent prove that Messiah is not in them and should therefore be put out of the community of faith. This applies specifically to those who claim to be Messiah followers but prove by their fruit that they are not.
 
“9 I wrote to you in my letter that you should not keep company with sexually immoral people. 10 Yet I certainly didn’t mean with the sexually immoral people of this world, or with the covetous, or extortioners, or idolaters, since then you would need to go out of the world. 11 But now I have written to you not to keep company with anyone named a brother or sister (In Messiah), who is sexually immoral, or covetous, or an idolater, or a mischievous brawler, or a drunkard, or an extortioner—don’t even eat with such a person. 12 For what do I have to do with judging those also who are outside (the body of believers)? Are you not to judge those who are inside? 13 But those who are outside, God judges. Therefore “remove the evil person from among yourselves.”
 
-1 Corinthians 5:9-13 [Author’s translation]
 
14 Therefore He says:
“Awake, you who sleep,
Arise from the dead, [ref. Jonah 1:6]
And the light of Messiah will shine on you.” [ref. Isaiah 9:2, 26:19, 60:1]
 
While most scholars attribute this quote to an early Messianic prayer or hymn, I am inclined to understand it as a quote from the scroll of the prophet Jonah. The preceding verse refers to the Light Himself, Yeshua Who refutes and exposes all things by His resurrected glory and eternal majesty.
 
The phrasing “Therefore it is spoken,” also translated, “Therefore He says,” could be interpreted as referring to a saying of the early church inspired by the Holy Spirit. However, it seems more consistent with Paul’s style of writing to attribute what follows to Scripture. Given that elsewhere when Paul uses this introductory phrase it is to introduce a Scripture quote. 2 Timothy 2:11 uses the phrase, Πιστὸς ὁ λόγος Pistos ho logos, “This is a faithful word,” to refer to a saying of the early body of believers, whereas the present text reads, διὸ λέγει Dio legei, “Therefore it says.” Notice that 2 Timothy allows for the understanding that what follows is a truth from a common saying among believers, whereas Ephesians 5:14 allows only for an understanding synonymous with, “It is written.” A clear reference to Scripture. The only question then is, “Which scripture or scriptures is Paul alluding to?”
 
As a result of hyper literal interpretation many have concluded that the words that follow do not exactly match a Scripture text, and therefore can’t refer to Scripture. This position fails to consider the Targums and Midrashim that paraphrase Scripture and therefore often word the text in a slightly different but consistent way. I believe Paul is quoting the scroll of Jonah 1:6.
 
 וַיִּקְרַ֤ב אֵלָיו֙ רַ֣ב הַחֹבֵ֔ל וַיֹּ֥אמֶר ל֖וֹ מַה־לְּךָ֣ נִרְדָּ֑ם ק֚וּם קְרָ֣א אֶל־אֱלֹהֶ֔יךָ אוּלַ֞י יִתְעַשֵּׁ֧ת הָאֱלֹהִ֛ים לָ֖נוּ וְלֹ֥א נֹאבֵֽד׃
 
“So the great pilot (captain) approached him (Jonah), and said to him, “How is it that you sleep? Arise! Call on your God; perhaps your God will shine (yit’asheit) on us, so that we may not perish.”
 
-Yonah (Jonah) 1:6 [Author’s translation]
 
The Hebrew יִתְעַשֵּׁ֧ת yit’asheit, from the root עשת ashat, means, “to be smooth, shine, gleam, and to think.” All these are correct English renderings for the text. Therefore, I have translated it as follows: “perhaps your God will shine (yit’asheit) on us.”
 
Messiah has already been established as God with us and is called in this letter of Paul “Yeshua the Messiah, the God and Father.” (v.20)
 
Therefore, “Awake, you who sleep, arise from the dead (sleep)” equals, “How is it that you sleep? Arise!” And, “the light of Messiah will shine on you,” equals, “your God will shine (yit’asheit) on us.”
 
It seems that Paul is in fact making a d’rash (comparative teaching) on the text of Jonah. Jonah being a prefigure for the King Messiah.
 
The captain and crew of the boat carrying Jonah were sailing away from Israel, the place where God had placed His Name. Nonetheless, in the storm they repented and turned to God through Jonah, whom they asked to awake (Yeshua also slept in a boat), and arise (resurrection), and ask that God (in Messiah) shine on them.
 
Paul, by the Holy Spirit appears to be saying (based on the preceding verse) that the believers of Ephesus (and indeed all believers), should arise from their sleep (lack of diligence) and allow Messiah to raise them from the death of the fallen world, so that His light will shine on them in their redeemed state and therefore expose the evil deeds kept secret in the community of faith.
 
Paul may also be collecting together the following passages from Isaiah 9:2, 26:19, 60:1:
 
“1 (2) The people (ha-am: people of Israel) whose walking's (Haholchim) are in darkness (Choshek: Genesis 1:2) have seen, (perceived and understood) great light (Or gadol: Genesis 1:3-5); those living (dwelling, remaining) in the land (B’eretz: Land of Israel) that lies in the shadow of death, light has enlightened (rested upon) them.”
 
-Yeshayahu (Isaiah) 9:1 (2) [Author’s translation]
 
“Your dead will live; my dead body will arise. Awake and sing, you that dwell in the dust; for your tal dew (night mist) is oraot lights, talecha your night mist, vearetz and the land/earth will cast forth the dead.”
 
-Yeshayahu (Isaiah) 26:19 (2) [Author’s translation]
 
“Kumiy Get up (arising), Oriy shine; kiy va oreich for your light is come, uchevod and the glory of HaShem (YHVH: Mercy) alayich upon you zarach rises, breaks out.”
 
-Yeshayahu (Isaiah) 60:1 [Author’s translation]
 
The Mishneh Torah links the awaking of sleeping ones to repentance
 
“Even though the sounding of the shofar on Rosh HaShanah is a decree, it contains an allusion. It is as if [the shofar's call] is saying:

‘Wake up you sleepy ones from your sleep and you who slumber, arise. Inspect your deeds, repent, remember your Creator. Those who forget the truth in the vanities of time and throughout the entire year, devote their energies to vanity and emptiness which will not benefit or save: Look to your souls. Improve your ways and your deeds and let every one of you abandon his evil path and thoughts.’”
 
- Mishneh Torah, Teshuvah
 
There is a sense of urgency in Paul’s exhortation that connects it with his exhortation to the Roman community of faith:
 
“11 Do this, knowing that at the present time (olam hazeh), it is already the hour for you to awaken from sleep; For now, salvation (Yeshua) is nearer to us than when we first believed. 12 The night (olam hazeh, the present world subject to wrath) is almost gone, and the day (olam haba, the world to come) is near. Therefore let us lay aside the deeds of darkness and put on the hoplon (Greek shield) of light (Hebrew: Or, to illuminate, expose, lay bare, unhidden, revealed, shine, luminous). 13 Let us walk (halakh) properly as in the day, not in carousing and drunkenness, not in sexual promiscuity and sensuality, not in quarrelling and jealousy. ”
 
-Romans 13:11-13 [Author’s translation]
 
15 See to it that you walk diligently, not as fools but as wise ones, 
 
Walking well means being diligent, not swayed by the winds of false doctrine and conspiracy like fools, but instead living in the wisdom of God, which is imparted by His Spirit to every believer.
 
16 redeeming the time, because the days are evil.
 
The time in question is sin affected. Time and space as they exist in the fallen creation, are by nature sin affected and in need of redemption. Thus, in Messiah our every moment is a journey of redemption. His work in us, overflowing to others.
 
Time that was once used for impure acts must, in Messiah, be employed for acts of righteousness.
 
In Hebrew, right actions that redeem the time are collectively seen in the practice of תיקון עולם Tikkun Olam (repairing the world). Sadly, the modern rabbinical form of Tikkun Olam concerns our efforts to repair rather than being a practiced outworking of God’s work. It is therefore a false gospel of works for God rather than the true Gospel of right action in and from God. We cannot save ourselves or our world. Salvation is in and from God alone. We receive it or we don’t, anything else is a false gospel.
 
(Ref. Acts 2:40; Gal. 1:4)
 
17 Because of this do not be foolish, but understand what is the will of the Lord/LORD. 
 
Because the days are evil we are tasked with turning our backs on vile thoughts and actions and in Messiah understanding what the will of God is.
 
What is the will of God?
 
“12 ‘And now, Israel, what does YHVH (Mercy) the Lord your Elohim (God, Judge) require of you, but to fear YHVH (Mercy) the Lord your Elohim (God, Judge), to walk in all His ways and love Him, and to serve YHVH (Mercy) the Lord your Elohim (God, Judge) with all your core being (heart) and with all your soul, 13 and to keep YHVH (Mercy) the Lord’s commandments and His statutes which I am commanding you today for your good?’”
 
-D’varim (Deuteronomy) 10:12-13 [Author’s translation]
 
“He has told you, human, what is good;
And what YHVH (Mercy) the Lord requires of you
But to act justly, to love mercy,
And to walk humbly with your Elohim (God, Judge)?”
 
-Micah 6:8 [Author’s translation]
 
“For this is the will of God, your sanctification; that you abstain from sexual immorality; that each of you know how to obtain and provide for his own vessel in sanctification and honour, in in lust chasing sinful desire, like the Gentiles who do not know God;”
 
-1 Thessalonians 4:3-5 [Author’s translation]
 
“Now I rejoice, not that you were made sorrowful, but that you were made sorrowful unto repentance; for you were made sorrowful according to the will of God, so that you might not be damaged in anything through us. For godly sorrow produces repentance unto salvation without regret, but the sorrow of this world produces death.”
 
-2 Corinthians 7:9-10 [Author’s translation]
 
“Who gave Himself  (Messiah) for our sins so that He might deliver us from this present evil world, according to the will of the God and Father of us,”
 
-Galatians 1:4 [Author’s translation]
 
“to whom (kedoshim: saints) God willed to make known what are the riches of the judgement of this mystery among the Gentiles, which is Messiah in you, the hope of glory.”
 
-Colossians 1:27 [Author’s translation]
 
“in everything give thanks; for this is the will of God for you in Messiah Yeshua.”
 
-1 Thessalonians 5:18 [Author’s translation]
 
“For this is the will of God, that by righteous actions you make silent the wilful ignorance of foolish people.”
 
-1 Peter 2:15 [Author’s translation]
 
“Therefore, let those who suffer according to the will of God commit the guarding of their souls to Him doing what is right according to the faithful Creator.”
 
-1 Peter 4:19 [Author’s translation]

“7 But the present heavens and earth are being reserved for fire by His Word, reserved for the day of judgment and destruction of those people who hate God. 8 But beloved, don’t be ignorant of this one thing, that with the Lord/LORD one day is like a thousand years, and a thousand years like one day. 9 The Lord/LORD is not slow in fulfilling His promise, as some assess slowness, but is longsuffering toward you (Jewish believers, the original recipients of Peter’s works), not willing for any to perish, but for all to come to repentance.”

-2 Peter 3:7-9 [Author’s translation]
 
Therefore God’s will is:
 
1.     To fear God and walk in His ways (Deuteronomy10:12-13)
2.     To act justly, to love mercy, and to walk humbly with Him (Micah 6:8)
3.     That we be sanctified (1 Thessalonians 4:3-5)
4.     That we be made sorrowful unto repentance and salvation (2 Corinthians 7:9-10)
5.     That Messiah die in order to deliver us from the present evil world (Galatians 1:4)
6.     To make known to the holy ones (saints) the riches of His glory in the inclusion of the Gentiles (Colossians 1:27)
7.     That we give thanks in all things in Messiah Yeshua (1 Thessalonians 5:18)
8.     That by right actions (in Him) we shut the mouths of wilfully ignorant, foolish people (1 Peter 2:15)
9.     That in suffering we trust ourselves to God the Creator and do what is right (1 Peter 4:19)
10.  The destruction by fire of the wicked (2 Peter 3:7)
11.  That none among the believing Jewish community should perish eternally (2 Peter 3:9)
 
18 And do not be drunk with wine, in which is debauchery; but be filled in the Spirit, 
 
Biblical Jewish faith tradition despises drunkenness.
 
“Sexual immorality, wine, and new wine take away the heart (core being, inner person).”
 
-Hosea 4:11 [Author’s translation]
 
“Wine is a mocker, strong drink a roar of rage,
And whoever is deceived by them proves unwise.”
 
-Proverbs 20:1 [Author’s translation]
 
“19 You listen, my son, and be wise,
And guide your heart (core being) in the way.
20 Don’t hang out with heavy drinkers,
Or with gluttonous eaters of flesh;
21 For the drunkard and the glutton will be overcome with poverty,
And a hangover will clothe a person in rags.

-Proverbs 23:19-21 [Author’s translation] (ref. 29-35)
 
Ancient Greco-Roman religion and philosophy gave licence for drunkenness and the use of substances for inducing spiritual experiences.
 
Drunken debauchery was common in the Mediterranean culture of the time, and was practised at late night banquets/sex parties predominantly attended by the upper class. The poor too had access to such immoral opportunities. Local taverns provided ample alcohol and bar maids that offered sexual services to patrons.
 
Intoxication induced by alcohol and other substances was employed for pagan religious rites and used for inspiration. One such practice invoked possession by the Greek god of wine Dionysus. Rites like this often also included sexual promiscuity and violence.
 
Wine is not the problem, Yeshua drank wine. Intoxication is the problem, in all its forms, because it weakens the integrity of the intoxicated person by impairing their mental faculties and it defiles the sound reason of the mind, leading the one who is intoxicated to lose control. Thus it heightens the human propensity toward evil which ends in debauchery and death.
 
We note that, “Be filled with the Spirit,” is an exhortation to trust God to fill us with His Spirit.
 
“Be filled with the Spirit,” is in the Greek present tense and denotes an ongoing and repeated filling of the Spirit of God unto inspiration in spiritual matters. This does not discount the mark/seal of the Spirit upon every believer as an established sign of salvation unto eternal life (Eph. 1:13-14), nor does it discount the indwelling of the Holy Spirit which is received by grace through faith and in immersion (John 14:16-17; Romans 8:9; 1 Cor. 6:19). Nor does it refer to the baptism of the Holy Spirit, which is a one-time event that is part of the baptism commanded by Messiah. The exceptions in Scripture occur during the early growth of the church and the progression of learning about the various baptisms. In all cases where a genuine believer receives the baptism commanded by Yeshua, that person is baptised in and receives the Father, the Son, and the Holy Spirit.
 
The text does not say, “Be drunk with the Spirit,” as some false teachers say. This misrepresentation is satanic, abhorrent to God, because it impugns the character of God’s Spirit. Have nothing to do with people that teach this practice. They are being made drunk by a spirit, and not by the Spirit of God.
 
19 speaking to one another in psalms of strings and songs of praise and spiritual songs, singing and making music in your heart to the Lord/LORD, 
 
This is said to all. It’s something that is done individually and corporately. Even one who is not talented musically can make music in his heart (core being).
 
Why does Paul specify so many types of psalms, songs? I believe he is alluding to the various types of Psalms recorded in the scroll of Tehillim (Psalms).
 
“Speaking to one another in psalms מִכְתָּם Miktam (a sacred psalm), of strings נְגִינוֹת Negiynot (psalm played on a stringed instrument), and songs of praise הלל Hallel (Psalms of ascent), and spiritual songs משכיל Maschil (a thoughtful or instructional psalm), שִׁגָּיוֹן Shigayon (a lament or passionate song)…”
 
By making a list of specific types of Psalms Paul is educating the Gentile Ephesian believers in the ways of Israel’s faith history and the use of the Biblical Psalms in praise and worship.
 
In one sense, Paul is saying that every Spirit filled believer, can, like David, make music in their heart (core being) to YHVH.
 
20 Be thankful always in/beyond/above all things in the Name of our Lord/LORD, Yeshua the Messiah, the God and Father,  
 
The Greek ὑπὲρ hyper, translated “for” in many English versions, means, “above, beyond, more than, in, for” respectively. This is why I’ve chosen the translation, “Be thankful always in/beyond/above all things,” which is more consistent with the context of Paul’s writing and establishes the truth that in Messiah we can be transcendently thankful in the midst of any and every circumstance. In short, Paul is not saying “be thankful always for all things,” but “be thankful always in and beyond all things in the Name of our LORD, Yeshua the Messiah, the God and Father.”
 
Therefore, this does not mean that we are to be thankful for evil things. At best it may include being thankful for deliverance from evil things. The key to understanding this is the phrase, “in the Name.” We are to be thankful always in all things in the Name of our LORD YHVH, Yeshua the Messiah, the God and Father. Meaning, in His character, nature, being, identity, deity.
 
Thankfulness in and of itself is not godly. Many today as part of the so called mindfulness movement, teach thankfulness mantras as a means for wellbeing in and of themselves.
 
Thankful for what and to whom? Unless thankfulness is to God in Whom we exist and have life, our thankfulness is empty. Any peace derived from vain thankfulness is empty temporal peace. The thankfulness Paul speaks of here is “in the Name of our LORD, Yeshua the Messiah, the God and Father!”
 
Note that the Greek text when translated literally reads, “in the Name of our LORD, Yeshua the Messiah, the God and Father.” Yeshua is God. He is God the Son and the manifestation of God the Father in Human form (Col. 2:9).
 
21 Submit yourselves equitably one to another in the fearful awe of Messiah.
 
This speaks of everyone in the body of believers and therefore speaks to both husband and wife as an equally important exhortation.
 
Paul need not begin this section of his letter with an exhortation to, “love one another” because that has already been well established in chapter 4 and verse 2 of the present chapter. Therefore, the love of God at work in us is the foundation for the instruction unto submission in fear of Messiah.
 
Notice that Messiah is placed in the phrase “fearful awe of Messiah” where God would usually be placed “fearful awe of God.” Fear of Messiah is fear of God. Without fear of Messiah the believer is incapable of godly submission to another believer in any relationship.
 
Verse 21 begins a Messianic code of conduct for household relationships. In God’s love mutual submission to one another in Messiah is rule one. Therefore, the following instructions must submit to rule one. This is something that misogynistic leaders fail to realise.
 
As early as the fourth century BC Greek philosophers codified household conduct that established protocol for how the male leaders of wealthy families should manage the relationships and affairs of the home. These household codes taught the male head how to rule over the subordinate members of the household, wives, children and slaves.
 
Romans were suspicious of the Biblical Jewish family and the way it valued members of the household as equal and uniquely gifted contributors to the wellbeing of the family unit. In ancient Biblical Judaism as today, the women of the Jewish home were honoured as carriers of faith tradition to be passed on to children generationally. Jewish rituals such as the Kabbalat Shabbat ceremony pay special attention to the honouring of women. These aspects of Jewish practice made Roman men uncomfortable.
 
On the other hand, certain Greco-Roman cities practiced a Matriarchal societal norm which often demeaned men and established another kind of inequity within households.
 
Paul brings a Messiah essential Jewish code of conduct that, having been established in love begins with mutual submission. He establishes his teaching in the teaching of Yeshua the King Messiah, Whom he has personally and transcendently encountered (Acts 9).
 
“42 But Yeshua called them to Himself and said to them, “You know that those who are considered rulers over the Gentiles lord it over them, and their great ones wield power over them. 43 But, it will not be so among you; rather whoever desires to become great among you will be your servant. 44 And whoever of you desires to be first will be servant of all. 45 For even the Son of Man did not come to be ministered to, but to minister, and to give His life a ransom for many.”
 
- Mark 10:42-45 [Author’s translation] (Ref. John 13:14-15)
 
When counselling married Christian and Messiah following Jewish couples my wife and I first remind each one that in Messiah they are fully loved and secure, therefore, having been filled with Messiah’s love they are tasked not with seeking what they can get out of the marriage but with allowing the overflow of the love of God to minister to the other. Once again, this emphasises self-sacrificial love. Next, we remind each person in the marriage that the Scriptures written to men are to be the focus of the man, and the Scriptures written to women are to be the focus of the woman. In short, stop using Scriptures written to your partner as ammunition, instead concentrate on your obligation according to Scripture.
 
Pastors, teachers, Rabbis and laypeople would do well to remember this when teaching these Scriptures to their communities.

22 The wife to her own husband as to the Lord/LORD.
 
It was not uncommon in Greco-Roman society and therefore in Ephesus, for a man to have a wife and a consort, or for a wife to have sexual relations with a favoured male servant, and so on. Paul has just admonished the community to turn away from sexual immorality, and so he continues to detail what that means here.
 
The wife is to submit herself (her sex) to her own husband and to no other, just as she and all believers are to submit to One God, the God of Abraham, Isaac and Jacob.
 
Paul has established mutual love (Eph. 4) and mutual submission (Eph. 5:21). He now focuses on the respective areas that women and men struggle to excel in.
 
Women are inclined toward love and devotion, whereas men are more inclined toward conquering and ruling.
 
Women find submission difficult primarily based on the fruit of the first sin of humanity. And men take rule for granted based on that same sinful fruit.
 
“Your desire will be to usurp your husband’s authority,
And yet he shall rule over you.”
 
-Genesis 3:16 [Author’s translation]
 
God created the man and the woman to be partners with unique roles who submit one to the other in Him. Sin left this ideal unbalanced and opened the way for an ungodly power struggle between the man and the woman.
 
Paul’s exhortation first teaches Gentile believers the Biblical Jewish ideal and then focusses on those areas each partner will struggle with. For the woman that area is submission and for the man that area is all-encompassing love agape[G] (not sex).
 
It’s important to note that a wife’s submission to her husband is premised on mutual submission, as previously stated, and that the wife is not required to submit to abuse or participation in sinful practices, which would contradict the Torah and the context of Paul’s teaching. (Ref. 1 Samuel 25)
 
““For YHVH the Lord Elohim God/Judge of Israel says That He hates divorce, and one who wears violence as a garment,” Says YHVH the Lord Who goes warring (of hosts). “Therefore practice self-control over your spirit, That you do not deal faithlessly.”
 
-Malachi 2:16

23 Because a husband is to be head, first (in order), of the wife, like also the Messiah is the head, first (in order) of the gathered believers. He the Saviour, Deliverer, Preserver of the body.
 
The husband is first in order as a reflection of Messiah being the Origin, first in order over the body of faith (the Bride). When a husband performs his role well he has no need to demand submission from a godly wife. Seeing Messiah in him she is willing to submit to his God appointed role.

24 Nevertheless in the same way the gathered believers submit to the Messiah, in this manner also the wife, the husband, in place always each one.
 
Look carefully husband. There is a great weight of obligation on you unto purity. After all, if the wife is to submit to the husband in order of authority she does so providing the husband is submitted to Messiah in that same order.
 
Therefore, know your place and walk in humility.
 
Wife, you also be warned. Failure to submit to a husband who is endeavouring to honour Messiah and lead the household in a godly way is an equally weighty obligation. A wife who won’t allow her husband to lead, sins against the LORD, her husband, and herself.

25 The husband is to love agape[G] (fully in every way) the wife, as also the Messiah loves (fully in every way) the gathered believers, indeed, giving Himself (Messiah) for her (gathered believers).
 
The believing husband’s love for his wife must reflect the self-sacrificial love of the King Messiah.
 
A husband that makes only demands and is concerned only with his own rights and what he can get from his wife is not exhibiting the love of Messiah.
 
In truth, a godly wife longs for a Messiah-like husband who through self-sacrificial love leads his household in righteousness. The wife of such a husband willingly submits to his God given authority. The wife that does not, proves herself to be ungodly.

26 In order that He (Messiah) might separate, acknowledge, dedicate, hallow, cleanse by the washing with the water of the living voice, spoken word rhema[G].
 
The “He” here is the Messiah, Who gave Himself for all believers so that in His resurrection power He might separate out sin from us, dedicate His love in us, hallow the set apart nature of us in Him, and by the water of His living voice, wash us, sanctifying us within time and space on our journey toward eternity.
 
The washing of the water of the living voice of Messiah is reflected in the ancient (and modern orthodox) Jewish betrothal קידושין kiddushin (sanctifying, setting apart) rite of טבילה במקווה tevilah b’mikveh (immersion in the mikveh). This is entered into by both the bride and the groom prior to the wedding ceremony. We note that Yeshua was immersed by John, not because of a need for cleansing but as High Priest and Groom, in preparation for the fullness of His role. We in turn, having agreed to His proposal, enter immersion (baptism) in preparation for the wedding feast of the Lamb.
 
For more detail on the ancient Jewish betrothal and wedding customs, please read my article titled Eternal Security in the Ancient Jewish Art of Betrothal & Marriage 

​27 that He might present her to Himself a glorious assembly, without stain or wrinkle or any such thing, in order that she should be holy and blameless, without spot or blemish. 
 
The Mishnah Ketubot draws a corelation between blemishes that make a priest unfit for marriage and blemishes that make a woman unfit for marriage:
 
“If he betrothed her on condition that she has no blemishes, and it was subsequently discovered that she did have blemishes, she is not betrothed. But if he married her without specification, and it was subsequently discovered that she had blemishes, she may be divorced without payment of her marriage contract. The mishnah clarifies what qualifies as a blemish: All of the blemishes that are listed in tractate Bekhorot involving significant physical deformities that disqualify priests from service similarly disqualify betrothal of women, as a mistaken transaction.”
 
- Mishnah Ketubot 7:7b
 
Messiah prepares us through His blood and by His Spirit, insuring that every blemish is removed from our wedding garments by His precious blood atoning work.
 
“You are complete in beauty, my love,
There is no blemish in you.”
 
-Song of songs 4:7 [Author’s translation]
 
See my article on the Jewish wedding rites:
 
https://www.bethmelekh.com/yaakovs-commentary/eternal-security-in-the-ancient-jewish-art-of-betrothal-marriage-revised-updated
 
28 So husbands owe a debt of all-encompassing love agape[G] to their own wives as to their own bodies; he who fully loves agape[G] his wife fully loves agape[G] himself. 
 
“For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.”
 
-Genesis 2:24
 
Rabbinical tradition teaches that a man’s wife is כגופו kegufo, “as his own body” (Talmud Bavliy Berakhot 24a:6; Hilchot Bechorot c.2 sect. 7; Tzror HaMor 18:2 ).
 
“The Sages taught: One who loves his wife as he loves himself, and who honours her more than himself, and who instructs his sons and daughters in an upright path, and who marries them off near the time when they reach maturity, about him the verse states: And you shall know that your tent is in peace.”
 
-Talmud Bavliy Yevamot 62b
 
This practical example is also a beautiful promise. Messiah is Groom to the body of believers (v.32) and thus loves us as His own body.
 
29 For no one ever hated his own flesh, but nourishes and cares for it, just as the Messiah does for the assembly of believers. 
 
There is an allusion here to the kind of fasting that pleases the LORD.
 
“Is it (the fasting God requires) not to divide to the hungry your bread, and the poor that are wandering  bring in to thy house; when you see a naked one, and you cover him; and from your own flesh, do not hide?”
 
-Yeshayahu (Isaiah) 58:7 [Author’s translation]
 
The bar for the husband is set in the highest heaven according to the Messiah’s care for the body of faith. A husband with His mind on Messiah has little time to complain about his wife’s performance.
 
30 Since we are members of His body. 
 
This is both an assurance of security and an exhortation to purity.
 
31 “For this reason a man shall leave his father and mother and be united to his wife, and the two shall become one flesh.” [Gen. 2:24; Matt. 19:5; Mark 10:7] 
 
Paul quotes Genesis 2:24, a passage authored by and quoted on the lips of Messiah (Matt. 19:5; Mark 10:7) in emphasising the purity that God demands must be present in marriage. Why? Because of what follows.
 
32 This, the mystery is great, but I speak concerning Messiah and toward the assembly of believers. 
 
Just as God is Husband to Israel, Yeshua is Groom to the body of believers. This is not a mystery hidden but one that is being revealed in Messiah unto the fullness of all things. It is now and not yet fully revealed to us.
 
Marriage between a man and a woman reflects the love relationship God desires to have with humanity. This is why the Torah requires the death penalty for adultery. The defiling of the marriage bed (both adultery and premarital sex) is an affront to the redemptive, reconciliatory love relationship established through Messiah between God and humanity.
 
33 However, let each one of you himself in the same way, fully love agape[G] his own wife as himself, and let the wife show reverent awe for her husband.
 
To the men first, love your wives, and second, to the wives, show reverent awe for your husbands.
 
When either partner refuses to obey God’s instruction by the Holy Spirit upon the pen of Paul, the marriage relationship descends into a sinful war set on domination, each one seeking to rule over the other.
 
When we seek to rule over our marriage partner we prove that we are not submitted to God in love. The man who refuses to love his wife sacrificially is in rebellion toward God and the woman who refuses to submit to her husband is equally in rebellion toward God (abuse and infidelity notwithstanding).
 
Therefore, “Submit yourselves equitably one to another in the fearful awe of Messiah.”
 
Copyright 2025 Yaakov (Brown) Ben Yehoshua

Ephesians 4 [Author’s Translation]
 
1 Pleading with you therefore (according to what has preceded), I the prisoner in the Lord/LORD, ask that you also walk in a worthy manner according to the calling with which you were called, 
2 with all humility and gentleness, with patience, bearing with one another in all-encompassing love (αγάπη agape[G]), 
3 hastening to keep/guard the unity of the Spirit in the bond of the peace/wholeness/wellbeing. 
4 One body and one Spirit, just as indeed you were called in one hope of your calling; 
5 One Lord/LORD, one faith/trust, one immersion (טבילה במקווה tevilah b’mikveh[H]); 
6 One God and Father of all, who is above all, and through all, and in all.
7 But to each one of us was given according to the measure, the grace/unmerited favour of Messiah’s gift. 
8 Therefore He says (YHVH by His Spirit on King David’s tongue/pen):
“When He ascended on high,
He took captivity captive,
In order to give gifts to humans.” (Septuagint. Psalm 68:18 [19])
9 (Now what is meant by, “He ascended”— but that He also first descended into the lower parts of the earth. [Psalms 139:15] 
10 He Who came down is also the One Who ascended above all the heavens, in order that He might fill all things.)
11 And He Himself gave some as apostles (sent ones), some prophets, some evangelists (bringers of good news), and some shepherds and teachers, 
12 for the equipping of the holy ones (saints) for the work of service, for the building up of the body of Messiah, 
13 until we all come to the unity of the faith/trust and of the precise correct knowledge of the Son, the God, toward a man perfect, toward the measure of the height of the fully filled Messiah; 
14 that we should never again be young children (not yet of the age of moral understanding), tossed about and driven around with every wind of teaching, by the cunning of people (soul stealers), in the craftiness of the schemes of the error, 
15 But being truthful in all-encompassing love (αγάπη agape[G]), grow up toward Him the all, Who is the head—Messiah— 
16 from Whom the whole body, joined and knitted together through all that each joint supplies, according to the active energy in measured precision by which every element does its part, causes growth of the body for the building up of itself in all-encompassing love (αγάπη agape[G]).
17 This I say, therefore (according to what has preceded), and testify in the Lord/LORD, that you should never again walk as the rest of the Gentiles walk, in the futility of their thinking, 
18 having their understanding darkened, being alienated from the life of the God, because of the ignorance (wilful rejection of knowledge) that is in them, because of the wilful blindness of their heart (inner being); 
19 who, being intentionally numb, have given themselves over to unbridled lust, to work all impurity with greediness.
20 But you haven’t learned that, you have learned Messiah, 
21 if indeed you have heard/listened to/received Him and have been taught by Him, just as the truth is in the Yeshua: 
22 To put off, according to your former conduct, the old human which destroys according to the lust of the deceit, 
23 to be renewed, in the spirit, the mind (intellect) of you,
24 and be clothed with the new human which is created according to God, in righteousness and holiness, the truth.
25 Therefore, to put aside the lie, “each one speak truth with his neighbour,” (Zechariah 8:16) for we are members of one another. 
26 “Tremble, stand in awe, quake with rage/agitation/excitement (רִגְזוּ rigzu – shake, be agitated, rage) Be angry (Ὀργίζεσθε orgizesthe – an instance of settled opposition), and do not sin” (Psalm 4:4[5]): do not let the sun go down on your indignation, 
27 Don’t give space to the devil/slanderer/false accuser. 
28 Let the one who stole steal no longer, but rather let that one labour, working with hands to do what is good, so that person may have something to give the one who is in need. 
29 Let no corrupt word proceed out of your mouth, but what is good and needed for building up, in order that it might impart grace/unmerited favour to those who hear. 
30 And do not grieve the Holy Spirit of the God, by Whom you were sealed/marked for the day of redemption/liberation. 
31 Let all bitterness, wrath, festering anger (ὀργὴ orge - a teeming general state of constitutional opposition), belligerent shouting, and evil speaking/distractions be put away from you, along with all evil intent to injure. 
32 And be kind to one another, compassionate, giving grace/unmerited favour to one another, just as the God in Messiah gives grace/unmerited favour to you.
 
Line By Line:
 
1 Pleading with you therefore (according to what has preceded), I the prisoner in the Lord/LORD, ask that you also walk in a worthy manner according to the calling with which you were called, 
 
Based on all that Paul has written in the first three chapters he pleads with the Ephesian ecclesia (body of believers) asking that they walk out their faith according to the calling of God on their lives. Paul says this as “the prisoner in the LORD” and thus draws the attention of the Ephesian believers to the self-sacrificial nature of the calling all believers receive from God in Messiah, and the fact that God is ultimately in control of all things, including Paul’s imprisonment.
 
This exhortation to act from faith is common to Paul’s letters. Notice, that it is act from faith and not act for faith.
 
“Therefore, my beloved ones, just as you have always obeyed, not only in my presence but now much more so in my absence, with fear and trembling work out of the salvation of yourselves.”
 
-Philippians 2:12 [Author’s translation]
 
What follows in the later chapters of Ephesians is a guide to spiritual practice, the sum of which is “walk in a worthy manner according to the calling with which you were called.” (Ref. Romans 8:1; 12:1; Col. 1:10; 1 Thess. 2:12)
 
Up to this point in his letter Paul has mostly focused on Messiah’s supremacy, the Gospel inclusion of the Gentiles and praise. He now shifts his language toward inspiring his readers/listeners to act in the strength of Messiah. Faith and works in unity.
 
“You will know them by their fruit.”
 
-Yeshua (Matt. 7:20)
 
2 with all humility and gentleness, with patience, bearing with one another in all-encompassing love (αγάπη agape[G]), 
 
This chapter begins and concludes with an exhortation to bear with and forgive other believers from a place of humility in the all-encompassing love of God in Messiah. This is part of what it means to “walk in a worthy manner according to the calling.”
 
3 hastening to keep/guard the unity of the Spirit in the bond of the peace/wholeness/ wellbeing. 
 
The Greek σπουδάζοντες spoudazontes translated “hastening, endeavouring, making every effort” etc. means “diligently move forward, act with excited intentionality!”
 
The Ephesian believers are not tasked with creating unity (acting in such a way as to manufacture it by their own strength) but are asked to “keep/guard the unity of the Spirit in the bond of peace.” The unity that the Ephesians are exhorted to keep is established by God’s Spirit in Peace Himself, the King Messiah Yeshua.”
 
Sadly many in the body of believers today make unity the goal and therefore become idolaters. Unity is not the goal, Messiah is the Goal (Rom. 10:4). Unity at all costs is idolatry. We do not establish unity, we guard (keep) it. Unity is a gift of the Spirit of God which is bound up in the peace defined by the Prince of Peace Who has made godly unity among believers possible through His blood atoning work on the cross.
 
God forbid that we should overlook apostacy in order to maintain a counterfeit form of unity. Instead, let us guard the unity of the Spirit in the bond of the peace!
 
In the context of the letter to the Ephesians (2:13-22) the unity spoken of concerns the inclusion of the Gentiles and the continuing obligation on both Jews and Gentiles to guard the Spirit given unity of the body of believers, Jew and Gentile, which has been purchased by the blood of Messiah.
 
At the time of Paul’s writing (60 CE) the Ephesian church had become predominantly Gentile with the Jewish believers now in the minority. Therefore, Paul is also specifically warning Gentile believers of their ongoing obligation to maintain a safe worship environment for the Jewish believers who are part of the reason that the Gentiles were able to receive the Gospel in the first place.
 
Paul’s exhortation to unity is based on Messiah’s prayer for the unity of His disciples and of all who would believe and become part of the ecclesia throughout the ages until His return (John 17).
 
4 One body and one Spirit, just as indeed you were called in one hope of your calling; 
 
One body in Messiah Who is the Head. One Spirit, the Holy Spirit poured out upon all believers, marking those appointed to eternal life (1:13-14). Both Jew and Gentile called in one hope of redemption and eternal life in right relationship with God through Messiah (1:5, 10; 2:7). Not one of these elements concerns ethnicity, sex, religious genre, financial status etc. Those who misuse verses like this to seek to dissolve ethnic uniqueness, individual calling, tribal affiliation and so on, do so at the risk of severe discipline. The Body of Messiah is a pure, diverse, godly unity. Converted souls, celebrated ethnicities, sexes, God honouring expressions of tribe. We remain free to be tribal but do not practice tribalism.
 
Jewish tradition teaches that in the world of souls all stand equal:
 
“Except for the affairs of the soul, in which the poor and the rich are equal.”
 
-Tzror HaMor on Torah, Exodus 30:15
 
5 One Lord/LORD, one faith/trust, one immersion (טבילה במקווה tevilah b’mikveh[H]); 
 
One LORD:
 
Messiah is One, therefore, One Lord. God is One, therefore, One LORD.
 
As explained in my commentary on 1:3, the Septuagint (Greek OT) uses the Greek κύριος Kurios, meaning “Lord” to translate יהוה YHVH some 7,000 times. Of the 748 uses of κύριος Kurios in the New Testament approximately 700 refer directly to Yeshua and the remainder with few (if any) exceptions qualify either an “Angel of the LORD” or “The LORD God.”
 
Ephesians 4:5 is one of over 700 times where κύριος Kurios is used of Yeshua and also denotes YHVH. There is no need for a false choice that demands we choose one or the other. While it’s true that Paul is stating the unity/oneness of the Godhead and the body of Messiah  in an ordered way: one body, one Spirit, one Lord/Master, one faith, one God, Father. He is also aluding to oneness according to its nature, which denotes a complex unity where distinctions exist rather than separations.
 
One Faith:
 
אמן – אמונה Aman/Emunah (faith) is given by Messiah Who defines faith (Rev. 3:14) and returned in Him to God, therefore, One faith.
 
One Immersion (Baptism):
 
One Immersion refers to the immersion commanded by Messiah, to be performed in the Name of the Father, Son and Holy Spirit (Matthew 28:19). An immersion that includes water (Acts 8:36-38), the Holy Spirit (Matthew 3:11; Mark 1:8; 1 Cor. 12:12-13), symbolic death and resurrection (Romans 6:3-4), forgiveness of sin (Acts 2:38) and so on.
 
To limit this immersion to the immersion of the Holy Spirit alone is to contradict Messiah’s instruction and to misunderstand Paul entirely.
 
Salvation is not reliant on immersion (baptism) [Luke 23:43] but ongoing discipleship and identification with the body of believers is (Matthew 28:19).
 
6 One God and Father of all, who is above all, and through all, and in all.
 
God is One YHVH, therefore, One Father in Whom all things exist and have their being. Father denotes Creator. Yeshua is One with the Father, and the Spirit of the Father and the Son is One (John 10:30; Matthew 10:20 and Romans 8:11; Galatians 4:6, Romans 8:9).
 
“For in Him (Yeshua) all things were created: things in the heavens and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through Him (Yeshua) and for Him (Yeshua).”
 
-Colossians 1:16 [Author’s translation]
 
7 But to each one of us was given according to the measure, the grace/unmerited favour of Messiah’s gift. 
 
Every believer has received the gift of unmerited favour which is of Messiah, and this in unique measure according to our place within the body of Messiah. (Ref. 1:6; 3:7-8)
 
The gift of Messiah is measured out into various gifts that build up the community of faith as explained in verses 11-22.
 
No one individual has all the gifts, that would defeat the purpose of a body made up of many parts. We are gifted individually as members of a body that finds its health and maintenance in Messiah in the employment of all the gifts. In addition, every believer is a gift to the body. Those who refuse to meet with the believing community are stealing from the community the gift that they have been created to be.
 
8 Therefore He says (YHVH by His Spirit on King David’s tongue/pen):
“When He ascended on high,
He took captivity captive,
In order to give gifts to humans.” (Septuagint. Psalm 68:18 [19])
 
“You have ascended on high taking captivity captive, receiving gifts in the man (humanity), also for rebellious ones, that Yah Elohim (Mercy the Judge) might dwell among them.”
 
-Tehillim (Psalms) 68:18[19] [Author’s translation from Hebrew text]
 
The Hebrew text of Tehillim (Psalms) 68:19 [18] reads לָקַ֣חְתָּ מַ֭תָּנוֹת בָּאָדָ֑ם “receiving gifts in the man,” meaning that Messiah received gifts in Himself to impart to rebellious humans who repent and receive His blood atoning work (Romans 5:8; Ephesians 2:1-5).
 
“4 But the God, Who is rich in mercy, by means of His great love which He loved us with, 5 even when we were dead in our deviation from the truth, He made us alive together with the Messiah. [By grace/loving kindness you have been saved/rescued/kept safe], 
 
-Ephesians 2:4-5 [Author’s translation]
 
Contrary to the attempts of anti-missionary Jewish groups, the Septuagint text of Psalms 68:18 [19] quoted by Paul does not contradict the Hebrew text of Psalms 68: 18[19]. Both the Hebrew text and the Septuagint agree that Messiah (the subject of the Psalm) ascended to the highest position in the heavens (just as Paul has already alluded to [1:20] ) having put death to death (made a captive of captivity, thus setting free the captives), and has now received gifts (from God the Father) to give to human beings, even to rebellious human beings who repent and receive His blood atoning work. These gifts include but are not limited to the gifts of the Holy Spirit and the giftings of being apostles (sent ones), prophets, evangelists (bringers of good news), shepherds and teachers. Each of the gifts are spiritual and not the product of human intellect. God gives them to us in Messiah. They are not born of our fallen humanity but of God. In one sense, hall human beings are talented (naturally gifted by nature of the Creator’s work), but only Messiah essential people are gifted from above with the transcendent giftings of the Spirit of God.
 
Therefore, the Messiah’s gift of unmerited favour purchased by His eternal blood essence, branches off into multiple gifts that build up the faith community. Thus, faith begets faith in Messiah. The Unity of the Godhead begets unity of the body of believers with Messiah as Head.
 
9 (Now what is meant by, “He ascended”— but that He also first descended into the lower parts of the earth. [Psalms 139:15] 
 
“And no man has ascended up to the heavens, except He that came down from the heavens, the Son of man which is in heaven.”
 
-John 3:13 [Author’s translation]
 
Messiah is God in the beginning, all existing (John 1), and in keeping with God’s redemptive purposes and for the sake of humanity He came down to earth as a man (John 1:1, 14; Philippians 2:5-8).
 
Yeshua descended, being born of the virgin. He also descended into Sheol (Hades: Holding place of the departed) [Acts 2:27, 31; Rom. 10:7] but not into Gehenna (Luke 16:19-31).
 
1 Peter 3:18-22 does not teach that Messiah descended to Gehenna. The text very clearly premises Peter’s preaching to the imprisoned as happening “After being made alive” (v.19). Please see Appendix for clarification.
 
The plain meaning of Ephesians 4:9 denotes Yeshua’s humanity (God with us). The phrasing “lower parts of the earth” being a direct quote from Psalms 139. Paul is using this line from the Psalm as a reference point to establish a midrash (comparative teaching) on the entirety of Psalm 139, which alludes among other things, to all that exists in God and to the Creator’s foreknowledge of the intricate creation of humanity both the first man Adam and all human beings individually and collectively. We note that Psalm 139 is a prophetic Psalm of King David the progenitor of the line of the King Messiah, David’s Greater Son, Yeshua.
 
“If I ascend up into the heavens, You are there: if I make my bed in Sheol, behold, now, pay attention, You exist… My substance was not hidden from You, when I was made in secret, intricately woven together in the lowest parts of the earth.”
 
-Tehillim (Psalms) 139:8 & 15 [Author’s translation]
 
The phrasing “My substance was not hidden from You, when I was made in secret, intricately woven together in the lowest parts of the earth,” is both a description of the creation of Adam the first man and at the same time a figurative way of describing the growth of every human being in a mother’s womb (Targum, Iben Ezra, Kinchi, Yarchi, Ben Melekh). “The lowest parts of the earth” can also denote Sheol, which is generally considered to be below (Job 33:28; Psalm 143:7; Ezekiel 26:20).
 
Yeshua is the creating Word in Whom the first Adam was made. Yeshua is also the last Adam, the perfect human and Redeemer (1 Corinthians 15:45).
 
10 He Who came down is also the One Who ascended above all the heavens, in order that He might fill all things.)
 
This continues the midrash on Psalm 139, which affirms Yeshua’s ascent to the heavens and His dominion over all things seated at the right hand of the Father (1:20-22).
 
The phrasing “in order that He might fill all things” expresses Messiah’s deity (Colossians 1:16-20).
 
The phrase “He Who came down is also the One Who ascended” first denotes death and resurrection and then “above all the heavens” to the reigning position at the right hand of the Father (Philippians 2:9-11).
 
This is also an assurance to all believers that our resurrection is established in Messiah’s resurrection life and eternal reign.
 
11 And He Himself gave some as apostles (sent ones), some prophets, some evangelists (bringers of good news), and some shepherds and teachers, 
 
He Himself the Messiah, being God the Son, came down, gave of Himself in atoning work in order to set the repentant captives free and having risen from the dead putting death to death, ascended to the right hand of God and is resurrected, trans-locational, unbound by time, space or any other thing, all things made subject to Him in the Father.
 
Therefore, the list of roles/giftings that follows, while applying to the body of believers post Yeshua’s resurrection and the outpouring of the Holy Spirit in the first century CE, also predates the first century body of believers, Yeshua being both the all existing Word essence of God in the beginning and the head, originator, beginning of the ecclesia (body of believers) past, present and future. Meaning, the ecclesia “Church,” did not begin at Shavuot/Pentecost in 33 CE, rather the fulness of Messiah’s work within time and space is revealed to humanity in 33 CE and the mystery of the inclusion of the Gentiles is forthcoming. Yeshua’s atoning work being the perceived catalyst for the impartation of the gifts mentioned in Psalm 139. “The lamb slain before the foundation of the world.” (Rev. 13:8) All this in order that He (Yeshua) “might fill all things” (v.10).
 
Rav Shaul (Paul) then, in addition to explaining Messiah’s equipping of the first century body of believers both Jew and Gentile (which follows Yeshua’s ascent to the right hand of God), is also explaining the progression of the Gospel within God's Kingdom (from its inception: Bereishit [In the Head/Origin/Beginning] Genesis).
 
God (Father, Son, & spirit) sent Apostles (Shaliachim, sent ones, servant messengers), like Avraham, Moses, Joshua (All of them sent by Messiah: “The Word of the LORD came to Avraham [Gen. 15:1]). Then in the fullness of time, Yeshua, the ultimate Apostle Shaliach, and subsequently the twelve, including Paul, and so on. Through the ministry of the Apostles (Sent Ones) God seeded Prophets (Nevi'im, truth tellers), such as Jonah, Habakkuk, Ezekiel, and in the fullness of time, Yeshua (Hebrews 1:1-2), in order to keep people accountable to the message of the Apostles (Sent Ones). By learning from the Apostles (Sent Ones) and being held accountable by the Prophets, some who received the message wanted to pass it on, these became Evangelists (Proclaimers of the Good news), such as Isaiah, Jeremiah, Micah, and in the fullness of time, Yeshua, and Yaakov (James), Yochanan (John), Kefa (Peter) etc. They spread the message and thus, communities were established (Rome, Corinth, Ephesus etc.). Communities need Shepherds (Rabbis/Pastors), and Teachers (Godly scholars/Rabbis/Scribes) of sound doctrine.
 
Thus, the so called fivefold ministry is not a model for some mystical invocation of God's manifest work, rather it is the outworking of what God is already doing. We are servants and sons, not dictators and wizards. The purpose of these roles/giftings is not to establish a hierarchy but to build up and perpetuate the community of faith in Messiah. Therefore, each of these roles/giftings are the titles/functions of servants, not the honorifics of self-promoting tyrants.
 
When, in pride, a modern leader or prophet or otherwise employees one of these titles/roles/giftings as an honorific, e.g. “I am Apostle such and such,” they are by the nature of the title/gifting/role, contradicting its purpose and defiling it. In doing so they prove themselves counterfeit. Repentance is needed.
 
In one sense every believer is an Apostle (Shaliach), a sent one!
 
“1 In many parts, many ways and with many variations, turnings, revolutions of old, in former days the God spoke to our forefathers in the hand of the prophets; before, toward, in reference to these the last days, He speaks to us in the hand of His Son 2 Who He set in place, established, appointed, named as heir of all things individually and collectively, and also through Whom He formed in His hand the unbroken age, ages, world, worlds, universe, universes.”
 
-Hebrews 1:1-2 [Author’s translation]
 
Due to the ambiguity of the Greek text some enter into a needless argument over whether Shepherd and Teacher are the same role/gift. They are unique and convergent roles/giftings. In short, the answer to the question, “Are shepherding and teaching one gift or two?” is “Yes!”
 
12 for the equipping of the holy ones (saints) for the work of service, for the building up of the body of Messiah, 
 
Verses 12 to 13 explain clearly that these roles/giftings are for the building up of the community in Messiah as acts of service in which even those serving are beneficiaries of the sanctifying work imparted through these roles/giftings in Messiah, “until we all come to the unity of the faith/trust and of the precise correct knowledge of the Son, the God, toward a man perfect, toward the measure of the height of the fully filled Messiah.” Therefore no one is to boast in these roles/giftings
 
13 until we all come to the unity of the faith/trust and of the precise correct knowledge of the Son, the God, toward a man perfect, toward the measure of the height of the fully filled Messiah; 
 
This in part describes the sanctifying work that continues as believers live out faith in fear and trembling within time and space journeying in Messiah toward the fullness of all things revealed in the fullness of His Person at the end of days.
 
“For by one, first agreeable offering He has perfected, made whole forever those who are being sanctified, made holy.”
 
-Hebrews 10:14 [Author’s translation]
 
The phrase “toward the measure of the height,” or, “the measure of the stature,” שעור קומה shiur komah, is used in Jewish tradition and points to the perfection of the heavenly state of being in the enjoyment of God in Messiah (Rambam on Mishnah Sanhedrin 10:1:22,
Zohar, Bereshit 18:207).
 
“33 But this is the covenant that I will make with the house of Israel after those days, says YHVH: I will put My Instruction in their inward parts, and write it on their core being (hearts); and I will be to them their God (Judge, Ruler), and they shall be My people. 34 No more shall every person teach his neighbour, and every man his brother, saying, ‘Know YHVH,’ for they will all know Me, from the least of them to the greatest of them, says YHVH. For I will forgive their perversion, and their sin (missing the mark set by God’s holiness) I will remember no more.”
 
-Yirmiyahu (Jeremiah) 31:33-34 [Author’s translation]
 
Both Jeremiah and Paul agree in the Holy Spirit, that this is yet to be fully filled. In Messiah we are one and being made one. In Messiah we are perfect, and being sanctified. The Kingdom is now and not yet fully revealed to us. So we keep our eyes upon the Son!
 
We are reminded that unity is, “of the faith/trust and of the precise correct knowledge of the Son, the God!” Meaning that we cannot experience the unity of God’s Spirit unless we share faith and a correct knowledge of the Son, the God. Only those who receive the revelation of the Person of Yeshua can walk in the unity of faith. “Correct knowledge” is not intellectual assent alone but the transcendent knowledge imparted by Messiah.
 
14 that we should never again be young children (not yet of the age of moral understanding), tossed about and driven around with every wind of teaching, by the cunning of people (soul stealers), in the craftiness of the schemes of the error, 
 
The Greek νήπιοι nepioi is translated as “infant, young child” etc. Here it denotes a child that is not yet of the age of moral understanding. Being uncertain of things the young child is susceptible to all voices, deceptive and truthful alike and is therefore prone to being tossed about, going in one direction and then the other (Yaakov [James] 1:6-9).
 
The believers of Ephesus are being exhorted to remember that in Messiah they are no longer devoid of the God given gift of spiritual discernment (Romans 12:2; 1 Corinthians 12:10). They are no longer young children being drawn in every direction but are tasked with testing everything against the measure of God’s holiness in Messiah (1 Thessalonians 5:21-22). Young children are vulnerable and can be led astray by deceptive people but a discerning adult is able to refute and expel such people so as to keep himself and those over whom he has a duty of care, safe from the lies of the cunningly wicked and the destructive outcomes that result from false teaching.
 
The Greek κυβεία kubeia translated here as “cunning” is From κύβος kubos (a “cube”, that is, die for playing). This Greek word was adopted into Hebrew קוביא (Mishnah Rosh Hashanah 22a:8, Talmud Bavliy Eruvin 82a:3) and used to describe a game master/deceiver/thief קוביוסטוס, a title that is used figuratively to describe a person who steals souls, deceiving and corrupting them (Talmud Bavliy Chullin 91b:13). It makes sense then that Rav Shaul (Paul) uses the term to warn against false teachers.
 
“קוביוסטוס - גונב נפשות: kubiustus (Cunning one) – Gonev nefshot (Stealer of souls)”
 
-Rashi on Talmud Bavliy Chullin 91b:13
 
False teachers are ultimately in the service of “the error.” They are children of “the disobedience,” under the influence of “the prince of the lower air.” (2:2)
 
We know that the Ephesian believers took Paul’s warning seriously (Rev. 2:1-7).
 
15 But being truthful in all-encompassing love (αγάπη agape[G]), grow up toward Him the all, Who is the head—Messiah— 
 
At a time in history when both truth and love are being downgraded and redefined by wicked progressive secularists, Christian and Jewish Scholars, we are tasked with properly defining these two words.
 
Truth is established according to the holiness of God. God determines absolute truth as the Creator and Ruler of all things. Truth is not subjective, nor is there such a thing as “my truth” or “your truth.” There is only the Truth, as defined by God in Messiah.
 
Love is also established according to the holiness of God. God determines and expresses love. A good definition of the love of God would be: A decision established through sacrifice and maintained by commitment.
 
The love described in the Scriptures concerns relationship in God. Sex is not love, though it may play a part in a godly marriage between a man and a woman, in and of itself it is not love. Sex is to do with knowledge (יודע) [Gen. 4:1] whereas love (אהבה) [Gen. 22:2; Psa. 45:7, 47:4; Jer. 31:3] transcends knowledge.
 
The love that is of God encourages righteousness but does not enable sin. The love of God is kind but does not practice societal niceness (a counterfeit of the fruit of the Spirit of kindness and self-control).
 
Therefore, to “Be truthful in love,” or “speak the truth in love,” as some render, means just that. It means even when the truth is offensive, if we love those to whom we are conveying the truth we will act it out and speak it regardless.
 
To “Be truthful in love,” does not mean, “be nice no mater what.” Today the body of believers is under the bondage of a false gospel perpetuated in the soil of the vice of nice. We have become enablers of sin quoting John 3:16 but failing to speak John 3:18. Why? For one thing it’s easier to only speak part of the truth. Paul exhorts us, along with the believers of Ephesus to “speak the truth in all-encompassing love (αγάπη agape[G]),” that we, “may grow up toward Him Who in all things is the head—Messiah—” If we fail to do this we prove ourselves to be aliens from the body of Messiah.
 
A part truth is by definition a lie of omission. The modern church must repent and return to the full Gospel now!
 
16 from Whom the whole body, joined and knitted together through all that each joint supplies, according to the active energy in measured precision by which every element does its part, causes growth of the body for the building up of itself in all-encompassing love (αγάπη agape[G]).
 
Messiah is the One from Whom we receive the unity and diverse beauty of the body of believers. We are many unique parts in Him, all acting according to our God appointed roles and giftings in order to maintain healthy function, supplying nutrients to the whole body, strength to the limbs, oxygen to the brain, life blood from and to the heart and so on.
 
It is God’s active energy at work through Messiah that powers our community of faith and builds us up in and toward Love Himself. The body of Messiah, the community of faith is “joined and knitted together” by God. Each joint, sinew, muscle, bone and organ working together in Him. We cannot function as a whole healthy body without each other. So in Messiah we strengthen the weaker parts and understand that the removal of one is to the detriment of all.
 
“23 Let’s hold firmly, keep, possess the profession [projected testimony], in the knowledge of our faith, hope without wavering, for He who promised is faithful; 24 and let’s consider how to provoke, incite, irritate, rouse one another, brothers and sisters in all-encompassing love and good deeds, 25 not abandoning, forsaking assembling ourselves together as is the habit, manner, way, moral practice, modus operandi, custom, perpetual intention of some people, but comforting, encouraging, exhorting, desiring one another; and all the more as you see the day drawing near.”
 
-Hebrews 10:23-25 [Author’s translation]
 
17 This I say, therefore (according to what has preceded), and testify in the Lord/LORD, that you should never again walk as the rest of the Gentiles walk, in the futility of their thinking,
 
Paul is speaking specifically to Gentile believers in the Ephesian body of believers.
 
Simply put, don’t return to your former sinful way of life guided by יצר הרע the yetzer hara (evil inclination). A way of life that was pagan (Gentile) in custom and habit. A state of being that left you as children of disobedience destined for wrath under the deceptive spirit of the prince of the lower air (2:2).
 
Paul admonishes the Gentile Ephesian believers to “never again walk as the rest of the Gentiles walk, in the futility of their mind.” Futility of mind, circular logic, self-defeating arguments, stupidity and wilful ignorance are all evidence of a person who is alienated from the covenant of God in Messiah Yeshua. This futile way of living and thinking was, is and until the LORD’s return, will be the way of the Gentiles (Nations), and those Jews who follow after and adopt the wicked ways of the Gentiles.
 
18 having their understanding darkened, being alienated from the life of the God, because of the ignorance (wilful rejection of knowledge) that is in them, because of the wilful blindness of their heart (inner being); 
 
Ignorance is not lack of knowledge but the wilful refusal of knowledge. This verse makes it clear that God is just and that the darkened understanding of those alienated from the life of God is the result of their wilful blindness. Yes the prince of the lower air influences and seeks to deceive the children of disobedience, however, each human being is responsible for their own choices.
 
Blindness of heart:
 
סַמְיוּת הַלֵּב sam’yot haleiv “Blindness of heart (core being)” is a rabbinical phrase that denotes not just intellectual blindness but a blindness at the core of one’s being.
 
“The Sages taught: “For a bribe blinds the eyes of the wise” (Deuteronomy 16:19); a fortiori it will certainly blind the eyes of fools. “And perverts the words of the righteous” (Deuteronomy 16:19); a fortiori it will certainly pervert the statements of the wicked. The Gemara asks: Are fools and the wicked suitable for judgment, i.e., to be appointed as judges? Rather, this is what the tanna of the baraita said: “For a bribe blinds the eyes of the wise”; even if he were very wise but he took a bribe, he will not leave this world without suffering blindness of the heart, i.e., he will eventually turn foolish. “And perverts the words of the righteous”
 
- Talmud Bavliy Ketubot 105a:16
 
“13 No one is to say when he is tempted, “I am being tempted by God”; for God cannot be tempted by evil, that which is worthless, and He Himself does not tempt anyone. 14 But each one is tempted when he is under his own lustful desires being dragged away and entrapped. 15 Then when the lusting has conceived, it gives birth to sin, missing the mark set by God’s holiness; and sin, when it reaches its goal, brings forth the specific death.”
 
-Yaakov (James) 1:13-15 [Author’s translation]
 
19 who, being intentionally numb, have given themselves over to unbridled lust, to work all impurity with greediness.
 
Notice, “who, being intentionally numb, have given themselves over to unbridled lust.”
 
“Against You, You only, have I sinned,
And done this evil in Your sight--
That You may be found just when You speak,
And blameless when You judge.”
 
-Tehillim (psalms) 51:4 NKJV
 
20 But you haven’t learned that, you have learned Messiah, 
 
Verse 17-19 describe what the Ephesian believers are not and are therefore not to return to.
 
Verse 20 establishes that they have not learned disobedience from the teaching of the Gospel, rather they have learned Messiah.
 
21 if indeed you have heard/listened to/received Him and have been taught by Him, just as the truth is in the Yeshua: 
 
Here Paul leaves a caveat to sift out those among them who have not truly received Yeshua.
 
A personal relationship in, through and with Yeshua the King Messiah is essential to walking in step with God’s Spirit. The body of believers is a community of individuals made one in intimate, right relationship with God through Messiah. The believer doesn’t just hear, he listens, receives and acts according to what he hears from and in Messiah, and this is ongoing. Not a sinners prayer or a baptism, or a profession alone, for, “you shall know them by their fruit!” (Matt. 7:20)
 
Yeshua is the Origin (John 1) and the Goal (Romans 10:4).
 
22 To put off, according to your former conduct, the old human which destroys according to the lust of the deceit,
 
Act according to Messiah in you. Intentionally putting off the nature (yetzer hara) of the sin motivated human you once were and wilfully rejecting the ways that, born of lust lead to deceit (falsehood).
 
In Messiah we are expected to respond in right action, intentionally putting off the old sin nature (inclination toward evil) [Gen. 6:5].
 
23 to be renewed, in the spirit, the mind (intellect) of you, 
 
Not “renew your mind” as some foolish mantra focused “Christian” truth coaches misteach, but “be renewed” or “by the renewing.” Messiah renews our spirit and mind. We trust that renewal process to Him and respond in right action according to the mind of Messiah at work in us.
 
We are renewed (as whole beings) and both our spirit and our intellect are a specific and distinct part of that renewal.
 
The intellect was important to Greco-Roman thinkers and is therefore addressed specifically. To the Hebrew, the mind is part of the heart, the seat of consciousness being the core being rather than the brain. The Greeks and Romans however understood the consciousness to reside in the brain.
 
24 and be clothed with the new human which is created according to God, in righteousness and holiness, the truth.
 
New/renewed man/human איש חדש iysh chadash, is used by the rabbis of Jewish tradition to describe a man who has turn away from sin and has not returned to it.
 
“And he is איש חדש a new man. As they say to the people, ‘He was born because he was formed.’ And it is said of him, ‘Today I have begotten you.’ And so how is it fitting that he should die? For he is a different man. Therefore, the one who repents is honourable in the eyes of God…”
 
- Tzror HaMor on Torah, Deuteronomy 30:11:2
 
The new human is the Messiah essential human each of us were created to be. Messiah in us the hope of glory (Col. 1:27). Where once our every inclination was toward evil as sin affected human beings (Gen 6:5), now in Messiah, the last Adam (1 Cor. 15:45) we are being aligned with the mind/consciousness/heart nature of Messiah (1 Cor. 1:10, 2:16; 2 Cor. 10:5; Rom. 15:5-6).
 
Notice that where verse 22 says “Put off… the old human” the present verse says “Be clothed with the new human.” God clothes us with the Messiah essential self. The new, renewed, whole human being that we become in Yeshua is “created according to God!”
 
Therefore, we respond to the redemptive, renewing work of God in Messiah Yeshua, the receipt of the new human (v.24), by putting off, in His strength, the old sin motivated human (v.22). In Messiah, having already passed from death into life everlasting, and having received Messiah and the transformation into the new human Messiah essential self, a believer sins only when he forgets who he is.
 
“Therefore, if anyone is in Messiah, that one is a new creation; the old has gone, behold, now, pay attention, the new is come.”
 
-2 Corinthians 5:17 [Author’s translation]
 
“Truly I tell you, anyone who hears my word and believes him who sent me has eternal life and will not come under judgment but has passed from death to life.”
 
-John 5:24
 
25 Therefore, to put aside the lie, “each one speak truth with his neighbour,” (Zechariah 8:16) for we are members of one another. 
 
Don’t just put aside lying but put aside the lie that establishes all lying. Paul quotes Zechariah 8 as a reminder of the fact that all believers were once under God’s wrath and are now in Messiah, tasked with acting according to His nature. Loving one’s neighbour by practicing truthful speech, presiding over disagreements without partiality (favouritism), acting justly and pursuing peace. Why, because to harm a fellow believer is to harm one’s self, given that we are all members of one another.

“14 “For thus says YHVH Who goes warring:
‘Just as I determined to punish you
When your fathers provoked Me to wrath,’
Says YHVH Who goes warring,
‘And I would not relent,
15 So again in these days
I am determined to do good
To Jerusalem and to the house of Judah.
No fear.
16 These things you shall do:
Speak each person the truth to their neighbour;
Give judgment in your gates for truth, justice, and peace;”
 
-Zechariah 8:14-16
 
26 “Tremble, stand in awe, quake with rage/agitation/excitement (רִגְזוּ rigzu – shake, be agitated, rage) Be angry (Ὀργίζεσθε orgizesthe – an instance of settled opposition), and do not sin” (Psalm 4:4[5]): do not let the sun go down on your indignation, 
 
Once again Paul quotes the TaNaKh (OT). His consistent TaNaKh quotations presume that the Ephesian believers, including the Gentiles, have access to and awareness of the Hebrew Scriptures. Given that the New Testament writers quote most often from the Greek translation of the TaNaKh (OT) in order to make the Gospel message accessible to both Jews and Gentiles, it is reasonable to presume that the Gentile believers relied heavily on the Greek text, while the Jewish believers maintained a base knowledge in the Hebrew text. Both Hebrew and Greek were kosher languages for writing Torah scrolls in the first century CE.
 
“Tremble, stand in awe, quake with rage/agitation/excitement (רִגְזוּ rigzu – shake, be agitated, rage), and do not sin”
 
-Tehillim (Psalm) 4:4[5]
 
Like all good rabbis Paul intends that the reader should consider the entirety of the Psalm and not just the line quoted for the purpose of making a d’rash (comparative teaching).
 
“1 To the head musician, a song on stringed instrument of David
 When I call, respond to me Eloheiy my righteousness!
In my distress You have enlarged mercy on me, and hear my prayer.
2 You children of men, how long will you celebrate my glory turning to shame?
How long will you love vanity and deceit? Selah (pause, consider, contemplate)
3 But know that YHVH has set apart for Himself the chasid (faithful one);
YHVH will hear when I call to Him.
4 Be angry, stand in awe, tremble and do not sin.
Meditate within your (pl.) core beings/hearts on your beds, and be still. Selah (pause, consider, contemplate)
5 Offer the sacrifices of righteousness,
And put your trust in YHVH.
6 There are many who say,
“Who will show us good?”
YHVH, lift up the light of Your countenance upon us.
7 You have put transcendent joy in my core being/heart,
More than in the season that their grain and wine increased.
8 In peace I will experience the unity of lying down and sleeping;
For You alone, YHVH, make me dwell in security.
 
-Tehillim (Psalm) 4 [Author’s translation]
 
In verse 4 David, who has been set apart to God as a faithful one, having been delivered from his hateful enemies (v.3), counsels himself and others who would be set apart to God, to be angry at those things that anger God, and to tremble before God in awe, so as to allow God to guide their anger toward righteousness so that they do not sin by acting on their anger from the evil inclination.
 
The text doesn’t say “Be angry and don’t act on your anger,” rather it says, “Be angry and don’t sin.” Those who fail to act to protect the innocent from the wicked, sin! This verse does not excuse the inaction and subsequent injustice of banal pseudo-biblical pacifism.
 
Yeshua, in anger, took time to weave together a whip, then, in premeditated anger turned over the trading tables in the Temple and whipped the vendors (Matt. 21:12-13; Mark 11:12-17; John 2:13-17). Did He sin in His anger? A curse on that foolish idea!
 
Regarding the phrase “do not let the sun go down on your indignation.” It is understood to be a Hebrew idiom that, while based on a practical guide for just action (Deut. 24:13), is also understood to mean, “Don’t stew on something indefinitely.” For example, if someone offends you in the morning, deal with it in a godly way and move on, don’t stew on it all day and let it build up so that the next morning you react out of festering human emotion rather than in godly response. 
 
27 Don’t give space to the devil/slanderer/false accuser. 
 
Space for the devil/forces of darkness to manipulate us is given when we fail to address offence in a godly way at the time of its occurrence.
 
In societies where the cultural pretence of niceness is the norm and people don’t say what they mean, simply in order to “keep the peace (a false peace),” there is ample room for the devil to provoke people to act in ungodly ways from a place of grudge holding. A grudge can’t build up if we address offence at the source in a godly way. In Messiah we respond rather than react to offences. We speak to the offender face to face and not behind his or her back. We give the offence forward to God whether the offender repents or not. We act justly, and when necessary we act in defence of others. When we address an offence that provokes us to anger at its source in a godly way, we leave no room for the devil to provoke us from a state of fallen human self-fuelled hatred.
 
28 Let the one who stole steal no longer, but rather let that one labour, working with hands to do what is good, so that person may have something to give the one who is in need. 
 
The believer, saved by grace through faith is tasked with turning away from his past sin practices, not in his own strength but in Messiah’s strength. This has practical application both for the community as observers of the transition and discipleship of the new believer, and for the believer himself. We do not tell a brother or sister who is falling back into old ways of sin that it’s okay, rather we encourage them to repent and do what’s right.
 
Where a new believer was once a thief the community looks for work to sustain him and he responds by working and not returning to stealing from others. Thus, the one who once stole from others destroying their lives, now works in order to provide for himself and give of his excess to others in order to build up their lives. Work fulfils a need that provides for the needs of others and establishes in the worker a sense of accomplishment that affirms his or her God created worth.
 
29 Let no corrupt word proceed out of your mouth, but what is good and needed for building up, in order that it might impart grace/unmerited favour to those who hear.
 
Corrupt or evil words include but are not limited to blasphemy, foul language, curses, slang that carries sexual connotations, false accusations, slander, gossip, false teaching, vain conjecture, unverifiable conspiracy theories, lies, misuse of Scripture, course joking, words that demean, and so on.
 
Words that build up in order to impart the unmerited favour of God to others include but are not limited to Scripture, encouragement, factual information, just assessments, kind observations, godly advice, discerning counsel, warnings against sin and so on.
 
We are all aware of our words and the impact they can have for good or evil. Therefore, in Messiah we seek to speak of Him and not for ourselves. May our hearts be filled with the ink of His essence and our tongues be His pen as we recite the song of a godly life before our King YHVH.
 
“My heart is stirred by a noble theme
    as I recite my verses for the king;
    my tongue is the pen of a skilful writer.”
 
-Tehillim (Psalms) 45:1 [2] NIV
 
30 And do not grieve the Holy Spirit of the God, by Whom you were sealed/marked for the day of redemption/liberation. 
 
In context Paul is warning the believer of the grief that the Holy Spirit experiences when we let corruption proceed from our mouths. This grief is deeply felt both within and without. The Holy Spirit marks each believer for liberation from death unto eternal life and indwells each believer. He is also outside each believer and manifest in creation as God’s breath. When we act backward toward the evil inclination, both our redeemed human spirit and the Holy Spirit Who indwells us, the Spirit of the Father and the Son, are grieved, hurt, saddened, uneasy.
 
The Greek λυπεῖτε lypeite, translated as “grieve,” denotes sorrow and uneasiness. Those of us who have walked with the LORD for some years are well familiar with the uneasiness that comes in the moments preceding and following a misspoken word or wilfully sinful thought process. That uneasiness which alerts us to the grief caused to the Holy Spirit and results in godly sorrow which leads us to repentant action, is in fact a gift of God’s present Person.
 
We are told not to grieve the Holy Spirit because God knows we will and need reminding of the sorrow it causes Him in relationship with us. God has the integrity of character to tell us what grieves Him so as to give us the opportunity to seek forgiveness and act in love toward Him. We should do the same in our interactions with others.
 
God doesn’t hold a grudge as a result of being grieved. Therefore, being filled with the Spirit of Messiah we are exhorted to…
 
31 Let all bitterness, wrath, festering anger (ὀργὴ orge - a teeming general state of constitutional opposition), belligerent shouting, and evil speaking/distractions be put away from you, along with all evil intent to injure.
 
Notice again that we are to “Let” all bitterness… evil speaking “be put away from” us. This is His work. He is here ready to do the work of putting these things away from us. The question is, will we “Let” Him?
 
32 And be kind to one another, compassionate, giving grace/unmerited favour to one another, just as the God in Messiah gives grace/unmerited favour to you.
 
Be kind, love your brother or sister enough to speak the truth in love both as encouragement in righteousness and discouragement from sin. Do so with compassion, speaking to each one in the way you would have them speak to you. Be ready to forgive, showing unmerited favour, undeserved grace to your brothers and sisters in Messiah. Why? Because He has shown unmerited favour to us and has loved us to overflowing. Once again this is a matter of allowing His love in us to overflow toward others. This, not of ourselves, lest anyone should boast.
 
Appendix:
 
A Correct Understanding of 1 Peter  3:17-21
 
“If you suffer for righteousness' sake, be glad: and don’t be afraid of their terror, neither be troubled; But sanctify (Kiddush) HaShem (Merciful) Elohim (Judge) in your core being (heart): and be ready always to give an answer to every human being that asks you the reason for the hope that is in you with humility and reverent awe: Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed who falsely accuse your good conduct in Messiah. For it is better if God’s will is that you suffer for doing well than for doing evil. For Messiah also at one time suffered for sins, the righteous for the unrighteous, that He might bring us to God, being put to death in the flesh but made alive in the Ruach (Spirit). By Whom (The Spirit) He also went and made proclamation to the ruachim (spirits) in prison (φυλακῇ phulake: foo-lak-ay[G]). Who were formerly disobedient, when at one time the longsuffering God waited in the days of Noach (Comfort), while the ark was being prepared, in which a few, that is eight souls were saved by water (mikveh: gathering of water). This figurative likeness being a representation of the immersion (baptism) that now also saves us (not the washing of the flesh but the earnest seeking of a good conscience toward God) by the resurrection of Yeshua (Jesus) Messiah.”

 –1 Peter  3:17-21[Author’s translation]
 
In the context of Peter’s letter, the community of believers is being encouraged to share their faith with anyone who asks, and not to shy away from suffering if that is what God’s will entails.
 
Peter then offers Yeshua as an example of One Who suffered and shared His message in the Spirit of God. It is explained that Yeshua’s suffering puts to death the sinful practices of the flesh and resurrects each believer in the life giving Spirit of God. It is by this same Spirit that the resurrected Messiah (not in sheol) transcends time and space, and thus traverses time and space by the Spirit, to proclaim His saving work to those spirits of human beings who were still living in the flesh at the time of Noah prior to the flood. The text explains that during the time of Noah only eight imprisoned spirits received Yeshua’s message and were delivered through the figurative tevilah immersion (baptism) of the flood, which the author shows to be a prefigure of the same tevilah immersion (baptism) that believers in Messiah have received unto salvation.

From the p’shat (plain) meaning of the text and the subsequent, remez (hint), d’rash
(comparative teaching) and sod (mystery), we see that it does not place Yeshua in sheol in relation to His proclamation but shows that it is by the Spirit of God following His resurrection that He spoke to the imprisoned spirits of humanity past.
 
“For Messiah also at one time suffered for sins, the righteous for the unrighteous, that He might bring us to God, being put to death in the flesh but made alive in the Ruach (Spirit). By Whom (The Spirit) He also went and made proclamation to the ruachim (spirits) in prison (φυλακῇ phulake: foo-lak-ay[G]).”
 
This text is not teaching anything even remotely to do with communicating with imprisoned dead people or angelic spirits. To the contrary, it simply teaches that God is just and that all humanity from Adam to the end of days has and will have an opportunity to either reject or receive the message of Messiah. This text shows how in the Spirit (of God), the resurrected Messiah transcends time and space, is trans-locational, and manifests the supernatural reality that He was both literally and figuratively slain before the foundation of the world (Revelation 13:8).
 
Copyright 2025 Yaakov (Brown) Ben Yehoshua

Ephesians 3 [Author’s Translation]
 
1 For this reason therefore, I, Paul, the prisoner of Messiah Yeshua for the sake of you Gentiles— 
2 if indeed you have heard of the management of the grace of the God which was given to me toward you, 
3 that according to revelation He made known to me the mystery (of which I have already written a small amount, 
4 which will be to your advantage, when you read it, in order to understand with the understanding I have in the mystery of Messiah), 
5 which in other generations was not made known to the sons (children) of humanity, as it has now been revealed by the Spirit to His holy (set apart) apostles and prophets: 
6 that the Gentiles should be fellow heirs, of the same body, and partakers of His promise in Messiah through the good news, 
7 of which I became a servant according to the gift of the grace of the God, given to me by the active energy of His power.
8 To me, the least of all the holy (saints: set apart ones), to give this, the grace, that among the Gentiles I should announce the good news of the unsearchable riches of the Messiah, 
9 and to illuminate, reveal to all (individually and collectively) concerning the management of the mystery, concealed from the beginning of the ages in the God Who created all things; 
10 In order to make known now the origin and the authority in the heavens, through the body of believers (ecclesia[G]), the many colours of the wisdom of God, 
11 according to the purpose of the ages which He accomplished in Messiah Yeshua our Lord, 
12 in Whom we have unreserved freedom and access in confidence through the faith which is of Him. 
13 Therefore, I ask that you not lose heart because of my affliction for you, which is your glory.
14 For this reason therefore, I bow my knees to the Father, 
15 from Whom all family lineage (Patriarchy) in heaven and on earth is named, 
16 in order to give to you, according to the riches of the judgement of His power, to be strengthened through His Spirit in the inner person, 
17 so that the Messiah may dwell through the faith, in your hearts (core being); that you, might be rooted in a foundation of all-encompassing love (agape[G]), 
18 In order that you may have the power to comprehend with all the holy (saints: set apart ones) what is the width and length and height and depth— 
19 to comprehend the all-encompassing love (agape[G]) of Messiah which transcends knowledge (intellect); in order that you may be fully filled with all the fullness of the God.
20 Now to Him who is able to do exceedingly abundantly beyond all that we ask or understand, according to the power that is active in and to us, 
21 to Him glory in the body of believers (ecclesia[G]) in Messiah Yeshua, to all generations, in the unbroken age, the worlds without end. Amen[H] (Agreed, faith, trust, firmly established, concluded).
 
Line By Line
 
1 For this reason therefore, I, Paul, the prisoner of Messiah Yeshua for the sake of you Gentiles— 
 
“For this reason,” refers to the work of God explained in the previous verses. The supremacy of Messiah, the inclusion of the Gentiles, the eternal dwelling etc.
 
“The prisoner of Messiah Yeshua.” Regarding Paul’s physical imprisonment, at that time it is likely that the letter was written while he was under house arrest (Acts 28:16, 30). However, the phrasing submits Paul’s temporary locational imprisonment to the Rule of Messiah Yeshua. Paul is not simply a prisoner of Rome but a prisoner of Messiah Yeshua. Like Yeshua Paul has sacrificed his own wellbeing in order to minister the Gospel to the nations (Gentiles).
 
Practically speaking Paul is a prisoner for the sake of the Gentiles as a result of his appeal to Caesar. Had he not appealed to Caesar he would not have ended up under house arrest and then subsequently imprisoned in Rome. It was not for the sake of his own vindication but for the sake of the Gospel (that is, in order that he might share the Gospel more widely among the Gentiles) that Paul appealed to Caesar, knowing that he would certainly have gone free had he not done so (Acts 25:9-12; 26:31-32). There is an important lesson here for believers who are constantly fixated on temporal justice. In this sin affected world there will be times when we are treated unjustly. There will also be times when we are afforded an opportunity by God to utilize our unjust circumstances as a vehicle for sharing the Gospel. May God give us the courage to look to Him in every circumstance.
 
Spiritually speaking Paul’s imprisonment reflects the self-sacrificial nature of the Messiah Yeshua Whose Gospel he carries to the nations. In Messiah Paul is willingly imprisoned, not because he enjoys suffering but because he considers the riches of God of greater value than temporal human comfort (Heb. 11:26).
 
After this opening verse Paul breaks off into an explanation of the “mystery” of the revelation of the Gospel, which is given to both Jews and Gentiles.
 
2 if indeed you have heard of the management of the grace of the God which was given to me toward you, 
 
As is the case with numerous other ancient works of the first century CE, Paul digresses here by way of explanation of the mystery revealed in Messiah and his role as one who has been given management of the growing household of faith. He doesn’t return again to the “reason” (v.1) until verse 14. The reason ultimately being the impartation of the knowledge of the indwelling of the Person of Messiah, made continually available to the Jew and also to the Gentile.
 
The management of the grace of God, given toward the Ephesian believers is, as the following verse says, “according to revelation… made known to” Paul (Acts 9).
 
3 that according to revelation He made known to me the mystery (of which I have already written a small amount, 
 
The mystery made known to Paul by the revelation of the Person of Yeshua is being conveyed to the Ephesian believers in order that they might receive, by revelation the Person of Yeshua in full comprehension of His power and indwelling. Part of the fullness of that mystery is the inclusion of Gentiles in the redemptive purposes of God (1:9). An inclusion that grafts Gentiles on to the native plant Israel but neither usurps Israel’s continued and unique identity, nor steals the identity of the Gentiles, instead it unites the two in Messiah (Romans 11).
 
“Of which I have already written a small amount,” references the previous two introductory chapters which are a type of overview of the mystery of the Gospel. Paul’s initial words (chapters 1 & 2) reveal aspects of the mystery of the Gospel such as the fact that God decided beforehand, and therefore chooses by election, redeems in justice, regenerates through the Messiah, saving by grace through faith.
 
Mystery, as it’s understood by the godly Biblical Hebrew consciousness, most often refers to things once hidden that are now being revealed, made known, accessible to the humble (Daniel 2:18-19, 27-30, 47).
 
We should not understand mystery as being revealed only to the initiated. This is the satanic modus operandi of the mystery religions. To the contrary, through Yeshua the Messiah God reveals His mystery of redemption to the uninitiated so as to make them more than initiates. By the work of God we are redeemed unto an inheritance as children of God adopted through Messiah. The demonic mystery religions on the other hand involve a constant searching after greater mysteries in order to elevate the self toward god status. Adherents of vain/false religion are always initiates, never heirs.
 
4 which will be to your advantage, when you read it, in order to understand with the understanding I have in the mystery of Messiah),
 
Paul expects the holy ones (saints: set apart ones) to understand with the understanding he has received from God through Yeshua because he trusts God to reveal Himself and by His Spirit illuminate the consciousness of every humble believer. Paul is not relying on his ability to articulate truth but on God’s revelatory power in Messiah (Galatians 1:12; 1 Corinthians 2:1).
 
5 which in other generations was not made known to the sons (children) of humanity, as it has now been revealed by the Spirit to His holy (set apart) apostles and prophets: 
 
Paul is not saying that the mystery was not revealed at all in the past but that it “was not made known… as it has now been revealed.” After all, the TaNaKh (OT) does make this mystery known to a certain extent.
 
It’s important to understand that Paul is pointing back in order of chronology to the prophets of Israel via the apostles of Messiah. The mystery of the inclusion of the Gentiles is “Revealed by the Spirit to His holy apostles” (Acts 15:15-21) “and prophets” (Amos 9:11-12).
 
6 that the Gentiles should be fellow heirs, of the same body, and partakers of His promise in Messiah through the good news, 
 
“Fellow heirs” and not Supersessionist (Continuationist, Replacement, Successionist) usurpers. A curse on the apostate replacement gospel of many in the modern (apostate) church (Galatians 1:8-9)!
 
7 of which I became a servant according to the gift of the grace of the God, given to me by the active energy of His power.
 
Paul, by God’s grace, he being the greatest of sinners (1 Tim. 1:15), became a servant of the Gospel of Yeshua HaMelekh through the living and active power of God (Acts 9).
 
8 To me, the least of all the holy (saints: set apart ones), to give this, the grace, that among the Gentiles I should announce the good news of the unsearchable riches of the Messiah, 
 
Paul identifies as “the least of the holy ones” because of his persecution of the community of faith prior to salvation in Messiah (1 Corinthians 15:9).
 
The phrase, “Least of the saints/pious devotee” (קְטָן חֲסִידִים) is a rabbinical descriptor used of Rabbi Yossi of Babylon to infer that he was a scoundrel or on the other hand, that he was the last of the Chassidim (devoted ones), presumably following the exile (Mishnat Eretz Yisrael on Pirkei Avot 4:20:6). The Penei Moshe on Jerusalem Talmud Bava Kama 3:7:2:3 affirms this meaning.
 
The Tosefta Kifshutah on Sotah 14:5:3 uses the title to infer that Rabbi Yossi of Babylon is least among the Chassidim (pious devotees).
 
We need not make a false choice here. Paul is both “the least” in terms of his previous acts of persecution and the “last” in terms of his unique role among the apostles as the last to whom Yeshua revealed Himself in a unique way in manifest post resurrection meta-physical form. Paul’s inclusion in the 12 apostles and their ministry of disseminating the Gospel, is predicated on this unique personal encounter with the Person of Yeshua.
 
Paul writes according to his calling, announcing the good news of the unsearchable riches of the Messiah.
 
9 and to illuminate, reveal to all (individually and collectively) concerning the
management of the mystery, concealed from the beginning of the ages in the God Who created all things;
 
Paul understands his role as being one of conveying the good news to the Gentiles, trusting the illumination of that saving mystery to God, and working in Messiah to properly manage the growing body of faith as the Apostle to the nations. All this in God the Creator, Who had concealed the full mystery of the Gentile inclusion in His redemptive purpose from the beginning of the ages.
 
Establishing the mystery of the Gospel in God as Creator points to Paul’s previous allusion to the election of believers from before the foundation of the worlds (1:4).
 
What Paul says of the Gospel here is also said of the Torah in Jewish tradition. Our rabbis say that many ages before the creation of all things the Torah was written and rested in the bosom of God awaiting its gifting to Moses, Israel and by the light of Israel in God, to the nations (Talmud Bavliy Shabbat Chapter 9: Amar Rabbi Akiva 88b):
 
“And Rabbi Yehoshua ben Levi said: When Moses ascended on High to receive the Torah, the ministering angels said before the Holy One, Blessed be He: Master of the Universe, what is one born of a woman doing here among us? The Holy One, Blessed be He, said to them: He came to receive the Torah. The angels said before Him: The Torah is a hidden treasure that was concealed by You 974 generations before the creation of the world, and You seek to give it to flesh and blood? As it is stated: “The word which He commanded to a thousand generations” (Psalms 105:8).”
 
- Talmud Bavliy Shabbat Chapter 9: Amar Rabbi Akiva 88b [Sefaria]
 
10 In order to make known now the origin and the authority in the heavens, through the body of believers (ecclesia[G]), the many colours of the wisdom of God, 
 
God, in the first century CE, made manifest within time and space His Person in the Son Yeshua the promised Messiah (Colossians 2:9), establishing the knowledge of Yeshua’s deity from the beginning (John 1) and His Kingship over all things including the body of believers through whom He now reveals Himself to the wider world in the many colours (the pure diverse unity) of His wisdom. This picture of God’s wisdom likens it to the pure white light that feeds the prism of colours, the rainbow of redemptive significance once given as a sign to Noah and to all the earth. This makes perfect sense given that the rainbow predates the Torah and its commandments, the dividing wall and its resulting animosity/hostility (2:14).
 
11 according to the purpose of the ages which He accomplished in Messiah Yeshua our Lord, 
 
God purposed and accomplished all this from before the beginning and throughout the ages of humanity in Messiah Yeshua, Who is God in the beginning and God with us, revealed at the appointed time in history unto the salvation of all who believe, past, present and future unto eternity.
 
12 in Whom we have unreserved freedom and access in confidence through the faith which is of Him. 
 
“We” means both Jews and Gentiles. Both Paul and the Ephesian ecclesia are part of the “we.” All believers have “unreserved freedom and access in confidence” to the Father “through the faith which is in” Yeshua.
 
We note that confidence in Messiah is not arrogance. We are confident because of His work and not arrogant based on our own efforts.
 
13 Therefore, I ask that you not lose heart because of my affliction for you, which is your glory.
 
Some may well have worried excessively about Paul’s incarceration. Some perhaps were becoming dejected over the apparent failure of God to rescue Paul. Therefore, he reminds them that he is a prisoner for their sake and that his affliction is for their good and a badge of honour in Messiah. Paul’s temporal suffering reflects the sacrificial love of God in Messiah.
 
14 For this reason therefore, I bow my knees to the Father, 
 
“This reason,” describes the reason of verse one, which, among other things is the revelation of the mystery of God’s including the Gentiles in His redemptive purposes.
 
Paul uses the phrase “I bow my knees” to denote a prayer posture. Jews pray in many different positions, standing, sitting, kneeling, prostrate etc. Here Paul is referencing the prayer posture of certain ancient Biblical Jews such as Melekh Shlomo (King Solomon) [1 Kings 8:54].
 
15 from Whom all family lineage (Patriarchy) in heaven and on earth is named, 
 
The name and role of a “father” in every family in all creation, stems from the Father in the heavens. God is family before creation, Father, Son, and Spirit. Therefore, all lineage, progeny, and the families of the heavens and the earth owe their very existence to Him, the angelic beings, the Jew perpetually first and also the Gentile (Romans 1:16).
 
Jewish tradition frequently alludes to the family of angels, the family above and the family below (e.g. Talmud Bavliy Berakhot 17).
 
16 in order to give to you, according to the riches of the judgement of His power, to be strengthened through His Spirit in the inner person, 
 
From the beginning God the Father purposed to give to every believer, the Holy Spirit in the inner person. In Messiah, having been born of the womb we are now born from above (often mistranslated “born again”) of the Father and filled with the Spirit of the Father and the Son (John 3:1-21; 1 Peter 1:23; Matthew 10:20; Romans 8:9-11; Galatians 4:6).
 
17 so that the Messiah may dwell through the faith, in your hearts (core being); that you, might be rooted in a foundation of all-encompassing love (agape[G]), 
 
The Spirit of God imparted to the believer is the Spirit of the Son within us, Who dwells through faith (faith that He has given and we have received and returned to Him [Rev. 3:14]). As a result of our salvation by grace through faith we are now rooted in a foundation of all encompassing love. The love of God, which is a decision established through sacrifice and maintained in commitment. As long as God endures we are secure in the Messiah. That is, we are eternally secure.
 
18 In order that you may have the power to comprehend with all the holy (saints: set apart ones) what is the width and length and height and depth— 
 
God has established all this so that we might have the power (of Him) to comprehend His all-encompassing love, its width, its length, its height, its depth. The use of these measures is idiomatic and denotes the four corners of the universe and all that is contained in creation under God’s rule. In short, there is nowhere we can go to escape Gods love.
 
“For I am convinced that neither death nor life, not angels nor principalities not powers, nor things present nor things to come, not height nor depth, not any other created thing, will be able to separate us from the love of God which is in Messiah Yeshua our Lord.”
 
-Romans 8:38-39 [Author’s Translation]
 
19 to comprehend the all-encompassing love (agape[G]) of Messiah which transcends knowledge (intellect); in order that you may be fully filled with all the fullness of the God.
 
God gives us the ability to comprehend the love of Messiah beyond the bounds of human intellect, so that we might be set free from the delusion of our minds and be fully filled with the fullness of God the Father.
 
Stupidity relates to the intellect. It is not only the uneducated who are prone to stupidity but the educated also. Stupidity is the progeny of Pride, the brother of delusion. It resides in the soil of the evil inclination and numbs us to the reality of God. Messiah has come to put stupidity to death and give us transcendant comprehension through His atoning blood and life giving Spirit, to the glory of God the Father.
 
20 Now to Him who is able to do exceedingly abundantly beyond all that we ask or understand, according to the power that is active in and to us, 
 
God is able, without limitation, to act beyond our comprehension. We are secure in Messiah.
 
21 to Him glory in the body of believers (ecclesia[G]) in Messiah Yeshua, to all generations, in the unbroken age, the worlds without end. Amen[H] (Agreed, faith, trust, firmly established, concluded).
 
All glory is God’s in Messiah our King Redeemer and Intimate Friend! Now and into worlds without end. We agree with the agreement that is in Messiah, Who is the Amein (rev. 3:14)!
 
Copyright 2025 Yaakov (Brown) Ben Yehoshua