​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 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

Introduction:
 
Writer: Paul (Shaul) the ἀπόστολος (apostolos) Apostle, שָׁלִיחַ (shaliach) Emissary (Sent one) [1:1; 3:1, 7, 13; 4:1; 6:19-20].
Date:
 
Probably written around 60 C.E. while Paul was imprisoned in Rome.
 
Recipients:
 
“The holy ones [קדושים (kedoshim) saints: body of true Messiah followers], faithful to Messiah, who are in Ephesus (60 CE).”
 
This letter doesn’t include Paul’s usual personal greetings, and some early manuscripts are devoid of the phrase “Who are in Ephesus.” Therefore, some believe it to have been intended for circulation among all of the faith communities in the Asia Minor region.
 
However, there is not sufficient evidence to conclusively disprove the traditional view that the letter was specifically written to the Ephesian community of faith and was possibly also shared among other communities in the region. In fact, this is the most reliable view given that we entrust the transmission of Scripture in its original languages to God, and are not reliant on the flawed revisionist scholarship of the post enlightenment academic collective of hubris.
 
Style:
 
The text is written in first century Greek and the style of writing is reminiscent of a rabbinical דרש d’rash (comparative teaching/discourse).
 
This makes sense given that Shaul (Paul) is a first century Jewish rabbi, a פָּרוּשׁ Parush (Pharisee: Phil. 3:4-6) of the highest caliber and is tasked by Yeshua to be an emissary to the nations (Gal. 2:8).
 
Part of what Paul offers Greek/Gentile believers is an insight into the Hebrew foundation for their new found faith in the Jewish Messiah, and Savior of all who receive Him in faith.
 
Historical Context:
 
At the time of Paul’s writing this letter Ephesus was considered one of the most important cities in Asia Minor (modern day Turkey). It had a harbor that connected to the Aegean Sea via the now silted up Cayster River. It was at the center of several major trade routes and therefore became a major commercial concern of the Roman Empire, sharing prominence alongside other great cities like Corinth, Antioch and Alexandria.
 
The city’s largest temple was dedicated to the goddess Ἀρτέμιδος Artemis (Roman: Diana), and considered one of the ancient world’s seven wonders. The original temple was built in the 7th century BCE, and was destroyed by a flood. It was reconstructed approximately 550 BCE, and was modified to a grander size, measuring approximately 115 meters long by 46 meters wide with pillars standing 13 meters high. In 356 BCE, the second iteration of the temple burned down. After the death of Alexander the Ephesians paid for the repair and rebuilding of the temple. Work started in 323 BCE and continued for many years. The third temple was larger than the second; boasting a length of 137 meters by 69 meters wide and 18 meters high, with more than 127 columns.
 
Therefore, the temple of Artemis was in its largest iteration at the time of Paul’s writing to the Ephesian community of faith in 60 CE.
 
Ephesus was filled with orators and philosophers, and was famously superstitious in culture and practice. In addition to the cult of Artemis there are indications that Ephesians also engaged in various mystery religions and occult practices (Acts 19:18-20). 
 
Paul had previously preached publicly to large crowds of people in Ephesus, ultimately provoking the disdain of the silversmiths who earned their livelihood in the production of idols. As a result, Paul narrowly escaped a great mob in the theatre (capacity 25,000) at Ephesus which was located on the side of Mt Pion at the end of the famous Arcadian Way*.
 
*The Arcadian Way was named in honor of the Roman Emperor Flavius Arcadius Augustus# (383-408 CE) and was therefore not known by that name in 60 CE. At the time of Paul’s writing to the Ephesians the Arcadian Way was probably known as the beginning of the Sacred Way and converged at a T junction with the main part of the Sacred Way which led up to the temple of Artemis.
 
#Flavius Arcadius Augustus was supposedly a Nicene Christian (Nicene Christianity refers to Christians who adhere to the teaching of the Nicene Creed [we note that Biblical Judaism is not a credal religion]. The Nicene Creed was codified at the First Council of Nicaea in 325 CE and amended at the First Council of Constantinople in 381 CE).
 
It’s worth noting the origin of the noun Arcadian. An Arcadian was someone from Arcadia, a region named after the mythological Greek figure Arcas. Arcas was said to be the son of Zeus and Callisto/Megisto. Callisto was a nymph who accompanied Artemis, thus the connection to Ephesus and the temple of Artemis. Arcas was a hunter and is said to have taught the people of the region of Arcadia the art of agriculture and bread making. The Romanized Arkadia referred to a type of pastoral utopia. Therefore, the Arcadian Way was essentially considered representative of the ideal utopian way, a type of pagan antithesis to הדרך )Ha-Derekh( the Way (Acts 19:9, 23, 24:14, 22; 2 Peter 2:2). 
 
The Cult of Artemis/Diana:
 
For obvious reasons Ephesus was a center of worship of Artemis/Diana, the Greek Pantheon goddess of fertility, childbirth and nature. Worship of Artemis included athletic and musical competitions, plays, and a regular procession along the Sacred Way where her statue was carried by women up to the temple at night and “bathed in light.” One of the primary festival celebrations of Artemis called Artemisia sometimes coincided with the season of the Jewish Biblical festival of Pesach (Passover) [March April].
 
As a result of the influence of the pagan religious worship of Artemis Ephesus had become a matriarchal society that stood in opposition to the traditional Biblical Hebraic family unit.

It’s known that the most prominent teachers of Greco-Roman spirituality in the city were women. Thus, women teaching satanic doctrines. One such doctrine taught contrary to Scripture that woman was created first. 
 
Ritual sacrifice was common in worship of Artemis, and included animal sacrifices of sheep and goats, and votive offerings such as figurines, jewelry, and miniature vases.
 
When the Ephesian Ecclesia (Church) Began:
 
The Ephesian faith community began like many others in the diaspora (outside the land of Judea [Israel]) with the Apostolic work of Paul. As was his custom he first visited the Jewish community, teaching in the Ephesian synagogue of the Jews (Acts 18:19-21). This work was added to by the Jew Apollos and Paul’s Jewish friends and fellow believers Priscilla and Aquila while Paul was in Jerusalem, Antioch, Galatia and Phrygia (Acts 18:22-28).
 
Paul then returned to Ephesus while Apollos was in Corinth. He taught the now growing number of Jewish and Greek believers (who had received the baptism of repentance taught by John the Baptist) the full immersion of Messiah and the importance of receiving the Holy Spirit.
 
As a result of Shaul’s (Paul’s) teachings some in the Ephesian synagogue sought to poison their fellow Jewish brothers and sisters against Shaul, so he took the Jewish followers of the Way and the Greek God fearers who had joined them with him, and used the school of Tyrannus as a base for teaching the growing number of Jewish and Greek followers of Yeshua and enriching their understanding of the faith. This continued for two years, and thus established the Ephesian believing community in sound doctrine (Acts 19:1-12).
 
As the Ephesian believing community continued to grow God wrought miracles in their midst. On one occasion a group of Jewish exorcists attempted to cast out a demon by invoking the names of Paul and Yeshua. The demon, recognizing that they were not believers in Messiah, attacked them, beating them to within an inch of their lives. As a result of this, awe of the power of Yeshua the Messiah struck the people of Ephesus. Some of the earlier believers, who had made professions of faith but had continued to syncretize other occult practices now came and admitted their evil deeds, publicly burning their occult scrolls in repentance (Acts 19:13-20).
 
While Paul was still in the region a silversmith of Ephesus named Demetrius, who made his living by making idols, incited other tradespeople against the Jewish sect the Way, and against Paul, who had brought the message of the Gospel to Asia. He publicly criticized Paul and incited the Ephesians to riot in defense of their great goddess Artemis (Diana). The enraged Ephesian crowd seized Gaius and Aristarchus, Macedonians, Paul’s traveling companions, and Paul wanted to go into the midst of the tumult to speak, but his disciples would not let him. Once the situation had died down Paul encouraged the disciples of Ephesus and then left for Macedonia (Acts 19:13-20:1).
 
All these things took place between 50 and 55 C.E. approximately 5 to 10 years prior to Paul’s writing his letter to the Ephesian believing community. In that short space of time the Greek believers grew to outnumber the Jewish believers and a sound understanding of the Jewish roots of the Messianic faith was beginning to wane in what had become a predominantly Gentile Ephesian faith community.
 
It's worth noting that 1 Corinthians was written while Paul was in Ephesus (1 Cor. 15:32; 16:8 approx. 50-55 CE). Additionally, after writing his letter to the Ephesians in 60 CE Paul wrote to encourage Timothy to remain in Ephesus in order to admonish certain people not to teach doctrines other than those which Paul had brought to them (1 Tim. 1:3 approx. 63-66 CE). This gives insight as to the dynamics at play within the Ephesian faith community even from its inception.
 
Following Paul’s letter to the Ephesian believers in 60 CE John was given the Revelation of Yeshua in 70 CE, in the record of which Ephesus is the first church to be both praised and rebuked by Yeshua.
 
From Yeshua’s words to the Ephesian community (70 CE), we can glean that they took the guarding of sound doctrine seriously in obedience to the teaching of both Paul and Timothy, but that they had grown cold regarding intimacy with Yeshua, in the joy of first receiving Him, and thus had neglected their first love in Messiah (Rev. 2:1-7).
 
Ephesians 1 [Author’s Translation]
 
1 Paul (Shaul[H]), a sent one of Yeshua the Messiah (Christou[G]: Anointed One) by the determined will of God, to the holy ones (kedoshim[H]-saints) who are in Ephesus, and faithful in Messiah Yeshua:
2 Grace to you and peace, wholeness, wellbeing, prosperity from God our Father and the Lord Yeshua the Messiah.
3 Blessed/Praised be the God and Father of our Lord Yeshua the Messiah, Who has blessed us with all spiritual blessing in the heavens in Messiah, 
4 just as He chose us in Him before the foundation of the world, to be holy and blameless before the face of Him in complete love, 
5 having decided beforehand to adopt us as sons and daughters through Yeshua the Messiah toward Himself, according to the good desire of His will, 
6 to the praise of the judgement of His grace, by which He encompassed us with favour in the Beloved.
7 In Him (the Beloved) we have been released through the ransom of His blood, the forgiveness of sins, according to the wealth of His grace 
8 which He made to abound toward us in all wisdom and understanding, 
9 to make known to us the mystery of His will, according to His good desire which He revealed in Himself, 
10 that in managing the fullness of the times He might sum up into one, all things in Messiah, the things in heaven and the things that are on earth—in Him. 
11 In Him also we (Jews) have obtained an inheritance, decided beforehand according to the purpose of Him who works all things according to the counsel of His will, 
12 toward us (Jews) who to the praise of His judgement first hoped beforehand in Messiah.
13 In Him you (Greeks/Gentiles) also heard the word, the truth, the Gospel of your salvation; in Him also, having trusted, you were marked with the seal of the promised Holy Spirit, 
14 Who is the guarantee (promissory note) of our inheritance until the release through ransom of the purchased possession, to the praise of His judgement.
15 Therefore I also, after I heard of your faith in the Lord Yeshua and your love for all the holy ones (kedoshim[H]-saints), 
16 don’t stop giving thanks for you, making mention of you in my prayers: 
17 in order that the God, of our Lord Yeshua the Messiah, the Father of judgement, may give to you the spirit of wisdom and revelation in the knowledge of Him, 
18 the illumination of the eyes of your heart (core being); that you may know what is the hope of His calling, what are the riches of the judgement of His inheritance in the holy ones (kedoshim[H]-saints), 
19 and what is the surpassing greatness of His strength toward us who trust, according to the working of the force of His power 
20 which He worked in Messiah when He raised Him from the dead and seated Him at His right hand in the heavens, 
21 far above all origins and power and strength and lordship, and every name that is named, not only in this age but also in that which is to come (Olam Haba[H]).
22 And He put all under His foot, and gave Him headship over all the assembly (body of believers), 
23 which is His body, the fullness of the all in all to completion.
 
Line by Line:
 
1 Paul (Shaul[H]), a sent one of Yeshua the Messiah (Christou[G]: Anointed One) by the determined will of God, to the holy ones (kedoshim[H]-saints) who are in Ephesus, and faithful in Messiah Yeshua:
 
The opening phrasing is nearly identical to several other letters of Paul (Rom. 1:1; 1 Cor. 1:1; 2 Cor. 1:1; Gal. 1:1 etc.)
 
Paul, a.k.a Rabbi Shaul, from Tarsus (Acts 13:9) is sent by Yeshua Whom he had encountered on the road to Damascus (Acts 9), and is thus employed according to the determined will of God, YHVH.
 
An ἀπόστολος Apostolos[G] or שליח Shaliach[H], sent one, is an emissary sent out to convey a message. A Shaliach is not “equal” to the sender as some foolishly suggest, but is “like” the sender (Matthew 10:24-25).
 
He is writing specifically to the holy ones (believers) in the city of Ephesus in the first century (approx. 60 CE), who have remained faithful in Messiah Yeshua.
 
Alternatively, given that the earliest Greek manuscripts exclude “Ephesus,” it’s possible that this letter was intended for all of the communities of faith in the region and was left with a blank space for writing in the respective community.
 
Regardless, Paul is writing not to “holy ones (saints),” but to “holy ones, faithful in Messiah Yeshua.” Therefore, this letter is not written to those who claim to be “Christians/holy ones/saints,” but to those Christians/holy ones/saints who in Messiah remain faithful. For some of us repentance is required in order for us to be able to receive what the Spirit is teaching through this letter.
 
By the time of Paul’s writing this letter, the Ephesian church was likely predominantly Greek/Gentile with a small remnant of Jewish believers among them (Timothy the Jew would become a teacher and shepherd among the Ephesian ecclesia). This was also true of many other fellowships in Asia at that time, with the exception perhaps of the Roman ecclesia who probably had an equitable ratio of Jews and Gentiles following the return of Jews to Rome after the death of Claudius in 54 CE. The Letter to the Romans was written approximately 57 CE (AD).
 
2 Grace to you and peace, wholeness, wellbeing, prosperity from God our Father and the Lord Yeshua the Messiah.
 
The grace and peace Paul extends to the faith community is “from God our Father and the Lord Yeshua the Messiah.”
 
Grace is used 12 times in this letter and peace 7 times. These two primary faith nouns are emphasized because the fruit of right action cannot exist without the peace that comes from grace through faith.
 
Concerning God as Father, I was once told by a Christian Bible Teacher that “We Christians know God as Father because Jesus revealed God as Father and taught us to pray ‘Our Father,’ whereas you Jews did not know God as Father prior to Jesus teaching you this concept.” This is of course utter nonsense.
 
700 years before the birth of Messiah through the womb of the virgin, Isaiah the prophet writes:
 
“For You are our Father; for Abraham doesn’t (personally) know us (because he has passed away), and Israel/Jacob can’t acknowledge us (because like Abraham, Jacob has passed away); You, YHVH, are our Father, our Redeemer from everlasting is Your Name.
 
-Y’shayahu (Isaiah) 63:16 [Author’s translation]
 
Ref. Isa. 64:8; Jeremiah 3:4, 19; Psalm 68:5, 89:26, 103:13
 
The Greek/Gentile Ephesian believers know God as Father due to the Gospel of Yeshua brought to them by Jews who have known God as Father from ancient times.
 
3 Blessed/Praised be the God and Father of our Lord Yeshua the Messiah, Who has blessed us with all spiritual blessing in the heavens in Messiah, 
 
This opening blessing is reminiscent of the first line of the Amidah תפילת העמידה (the standing prayer), a prayer that is central to the worship tradition of rabbinical Judaism and begins:
 
“Praised be You Adonay our God, and the God of our fathers, God of Abraham, God of Isaac, and God of Jacob, the great, mighty and revered God, the most high God, Master of the heavens and the earth.”
 
The Amidah is prayed at each of the three daily prayer services of Orthodox Rabbinic Judaism.
 
Shaul (Paul) uses Jewish ברכות brakhot (blessings/benedictions) in his letters, as does Kefa (Peter) in his (2 Cor. 1:3-7; 1 Pet. 1:3-4).
 
Here Shaul’s (Paul’s) opening בְּרָכָה brakhah denotes the teaching of Yochanan (John 1:1; 20:17), and reveals that God has established all blessing in Messiah Yeshua, Who is עמנו אל Imanu – El, God with us.
 
The Greek Θεὸς Theos is used here to reflect the Hebrew יהוה YHVH, the Holy proper noun (unpronounceable) for the God of Israel. The Septuagint (Greek OT) translates יהוה YHVH as Θεὸς  Theos over 250 times. However, in addition to this 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 1:3 is one of over 700 times where κύριος Kurios is used specifically of Yeshua.
 
There are some in the so called Messianic movement, who, to their shame, avoid adding the facts concerning the Greek κύριος Kurios and cite only the Septuagint’s use of Θεὸς Theos. This seems to be an intentional act that seeks to avoid addressing the deity of Yeshua, which is irrefutably taught by the Scriptures (both TaNaKh [OT] and Habrit Hachadashah [NT]).
 
Yeshua is God! He is God with us the Son! This may be offensive to some of our Jewish brothers and sisters, sobeit, it is the teaching of Scripture, testified to by the Holy Spirit, established in God the Father. God is One!
 
The phrase “spiritual blessing” is used to distinguish between temporal blessing experienced in the sin affected and therefore time trapped world which is fading away, and the everlasting blessing of God which are established in eternity, past, present and future in Messiah. Paul’s use of the phrase “spiritual blessing” is yet another proof of his desire to teach Gentile believers the rhythm of the Biblical Jewish faith perspective in Messiah. We Jews make the distinction between temporary blessing and eternal blessing: טובות זמניות (tovot zemaniyot) “temporary good things (blessings) and טובות רוחניות (tovot rochaniyot) “Everlasting good things (blessings) ref. Tzror HaMor 79:2 (Commentary on the Torah written by Rabbi Avraham Saba).
 
The phrase “In the heavens” or “In the heavenly realms” is used five times in Paul’s letter to the Ephesians. First we note that this is plural “realms,” and denotes the three distinct heavens as a unity. The first heaven being the earth’s atmosphere, the second being the universe/universes (all creation) and the third being outside the universe/universes/worlds (all creation), all of which exist in God, outside of Whom nothing exists.
 
Second, Paul establishes the use of this phrase “in Messiah.” In short, the heavens exist in Messiah while He is also seated at the right hand of God in the highest heaven (Colossians 1:16; 1 Peter 3:22). For the time trapped this language seems contradictory. It is not. The distinct heavens are in the Creator and therefore subject to Him, and the Creator is in them but not subject to them. This concerns a perceived positional separation but does not discount the fact that in God nothing is truly separate, only distinct.
 
“And they shall put My Name upon the children of Israel and I will bless them in My Word…”
 
- Targum Yonatan on Bamidbar (Num.) 6:27
 
Third, Paul is making the foundational point that Messiah has been positioned by the Father to be above and over all creation. Therefore, all spiritual blessing in the heavens (all three) is the domain of Messiah in Whom those blessings reside and from Whom they are poured out of the Father. Any temporal authority afforded Satan as Prince of the lower air (earth’s atmosphere ref. Eph. 2:2) is thus ultimately made subject to Yeshua, Who is in authority over all creation.
 
Finally, Paul will later allude to the spiritual battle that is not against flesh and blood but against spiritual forces in heaven (the lower heaven ref. Eph. 6:12). However, we should not be enticed by the delusion of many Gentile scholars who see some kind of equitable fight between God and the Devil. The fight is neither equitable nor fair. God is like an ocean of universes and the Devil, like a microscopic speck of dust beneath God’s toe nail. The illusion of equity in the spiritual battle is incinerated by the All existing Light of the King Messiah.
 
It's worth noting that Revelation (Rev. 12:7-12) makes it clear that Satan and its (his) angels have been cast out of the third heaven and are now confined to the first heaven (earth’s atmosphere) until their temporal imprisonment and final judgement unto condemnation [Rev. 20].
 
4 just as He chose us in Him before the foundation of the world, to be holy and blameless before the face of Him in complete love, 
 
Paul uses the phrases “In Him” and “In Messiah” collectively twenty times in his letter to the Ephesians. The foundational truth of our identity in Messiah establishes our eternal security in Him, and not in our deeds or lack thereof.
 
Paul, like John and Peter, understands that the redemptive work of Messiah is established before creation. Therefore, the solution precedes the problem of sin, the instigator of sin being a created being (Satan), which therefore, did not exist before the foundation of the worlds/universe/created order.
 
Our being chosen in Messiah is established in the blood of the Lamb slain before the foundation of the worlds/universe/created order (Revelation 13:8). We are established to be holy and blameless through the redemptive work of Yeshua, Who is God in the beginning (John 1).
 
Ref. John 17:24; Colossians 1:15-22; 1 Peter 1:19-20; Revelation 13:8
 
We are made holy and blameless through Messiah toward intimate face to face relationship with and in God, Who completes love for us who have formerly lived with incomplete love in the sin affected world.
 
Many a fool has enlisted the present text to attempt to prove that freewill doesn’t exist. The present text establishes God’s foreknowledge, it does not disestablish our lack of knowledge and the choices we must make as time trapped human beings.
 
The false choice demanded by Christian theologians who say, “Does the Bible teach predestination or freewill?” is a satanic misdirection. The answer is that the Bible teaches both and that those who debate the mater and choose one over the other prove that they are incapable of receiving the mystery of God (Deut. 29:29).
 
5 having decided beforehand to adopt us as sons and daughters through Yeshua the Messiah toward Himself, according to the good desire of His will, 
 
Translating this verse to read “He predestined us” is to burden the modern English reader with baggage that makes properly understanding the text almost impossible. The word predestined is often misunderstood to mean predetermined and thus impugns God’s character by making Him unjust. After all, there is no justice in condemning a robot for acting according to its predetermined programming. A curse on the abhorrent idea that God is unjust!
 
The Greek προορίσας (proorisas) meaning “decided beforehand” does not allow the reader to presume fatalistic injustice because the all-knowing God is described as deciding based on His seeing the end from the beginning and not by being a tyrannical Greco-Roman deity that predetermines selected human beings as demonic robots devoid of the ability to choose between right and wrong.
 
The omniscient nature of God is testified to by the whole of Scripture. Only those who wilfully grieve the Holy Spirit, or are devoid of the Holy Spirit, speak of God as being limited in anyway except of course if in our time trapped delusion we speak of His inability to compromise His own character/nature.
 
The language of adoption speaks to both the Jewish and Gentile members of the now predominantly Gentile Ephesian ecclesia. While the ethnic religious people Israel remain chosen as a unique people, all human beings regardless of ethnicity must be adopted through the blood of Messiah with regard to spiritual condition. For example, a Jew who receives the Jewish Messiah Yeshua becomes a converted soul and remains a Jew. Likewise a Navajo who receives the Saviour Yeshua becomes a converted soul and remains a Navajo. Adoption concerns our spiritual conversion and the redemption of our sin affected being, which God decided beforehand based on seeing the end from the beginning. In Messiah both Jew and Gentile are secure! (Ref. Romans 8:23; Galatians 4:5)
 
6 to the praise of the judgement of His grace, by which He encompassed us with favour in the Beloved.
 
We note that “the Beloved” refers to the Beloved Son of God Yeshua the King Messiah.
 
All blessing comes from God and is returned to Him in praise of His glorious judgement in which grace is offered and in His present countenance, is manifest around us to whom He has shown unmerited favour in the beloved King Messiah.
 
Those who misapply Isaiah 60:21, 61:3 and Jeremiah 13:11 to the present text must be reprimanded for their failure to emphasise that these texts concern God’s glory being manifest in the reconciliation of Israel, His chosen, ethnic, religious, empirical people and do not apply to Gentile believers. Yes, His glory is manifest in the redemption of Gentiles, but this is not what the aforementioned texts teach. Therefore, they should not be used to qualify the present text except as forerunners to the inclusion of all who believe, Jew and Gentile.
 
7 In Him (the Beloved) we have been released through the ransom of His blood, the forgiveness of sins, according to the wealth of His grace 
 
“In Him” refers to “the Beloved [Messiah].” Therefore, in Yeshua we have been released [from the just penalty for sin] through the ransom [price paid] of His blood [essence, eternal], and have received the forgiveness of sins, which exhibits the extent of the riches of His grace, loving kindness, practiced love, charity.
 
“without shedding of blood there is no remission of sin.”
 
-Hebrews 9:22
 
“For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement for the soul.”
 
-Vayikra (Leviticus) 17:11 NKJV
 
“Giving thanks to the Father, Who has made us to be partakers of the inheritance of the holy ones (kedoshim[H]) in light: Who has delivered us from the power of darkness, and has transferred us into the kingdom of his dear Son: In Him we have redemption through His blood, even the forgiveness of sins:”
 
-Colossians 1:12-14 [Author’s translation]
 
8 which He made to abound toward us in all wisdom and understanding, 
 
Our redemption is His work, He has made it abound in the wisdom and understanding that emanates from His Person. Our atonement is not of ourselves.
 
9 to make known to us the mystery of His will, according to His good desire which He revealed in Himself, 
 
The mystery of His will which He revealed in Himself does not remain a mystery to those who have received Him. Unlike the mystery religions and their pseudo-Christian companions, the mystery of God’s will is now made known, accessible to all who receive the Messiah rather than being offered only to initiates of higher knowledge. Redemption is offered to all but only the repentant receive it.
 
This is particularly important to the context of this letter because mystery religions were prevalent in Ephesus and throughout the Roman Empire.
 
10 that in managing the fullness of the times He might sum up into one, all things in Messiah, the things in heaven and the things that are on earth—in Him. 
 
Simply put, the revelation of the mystery of God’s redemptive will established in Messiah before the foundation of the worlds, has been managed/ordered in the fullness of all time, past, present and future, in Messiah through His blood atoning work on the cross. Therefore, Messiah, seated at the right hand of God in authority over all creation, orders all things to completion in Himself.
 
11 In Him also we (Jews) have obtained an inheritance, decided beforehand according to the purpose of Him who works all things according to the counsel of His will, 
 
Having established that Messiah has dominion over all things, Shaul (Paul) now makes a unifying distinction between the Jews who first believed, having a long history of looking forward to Messiah, and in verse 13, to the Gentiles, in particular Ephesian believers, who have also trusted in Messiah as a result of hearing the Word (Gospel) from the likes of Shaul/Paul (a Jew) and others (Apollos, Pricilla, Aquilla [also Jews]).
 
In Messiah [slain before the creation of the world] we Jews [Shaul speaking of himself and his people] have received right relationship in God as our inheritance. And, because God sees the end from the beginning, He decided in Himself [Father, Son and Spirit] that we would be established through His sacrificial love. The love of God being a decision, established through sacrifice and maintained by commitment.
 
The full redemption of the entire remnant of the Jewish people (Israel: descendants of Jacob) alluded to in Zechariah 12:10; John 19:37; Romans 11:25-27 was “decided beforehand,” that is, “before the foundation of the worlds.”
 
12 toward us (Jews) who to the praise of His judgement first hoped beforehand in Messiah.
 
Toward us Jews [Shaul/Paul speaking of himself and his people], who due to God’s praise and judgement, first hoped in Messiah.
 
“24 By faith Moses, when he became of age, refused to be called the son of Pharaoh’s daughter, 25 choosing rather to suffer affliction with the people of God (Israel, ethnic, chosen, empirical, religious) than to enjoy the temporary pleasures of sin, 26 esteeming the scolding Messiah suffered, greater riches than the treasures in Egypt; for he looked to the reward.”
 
-Hebrews 11:24-26 [Author’s translation]
 
13 In Him you (Greeks/Gentiles) also heard the word, the truth, the Gospel of your salvation; in Him also, having trusted, you were marked with the seal of the promised Holy Spirit, 
 
In the same Messiah you Gentiles also heard the Gospel and in Him, having trusted, you too have been sealed with the mark of the Holy Spirit, just as we Jews have.
 
Note that by the simple act of trusting in Messiah the believer is marked with the Holy Spirit.
 
“The word of the truth” is similar phrasing to that of the Jewish tradition concerning a sublime heavenly doctrine. The Hebrew is מלה דקשוט (melah dakshut) “a word of sublime/lavish decoration” [Zohar on Numb. 76:3].
 
14 Who is the guarantee (promissory note) of our inheritance until the release through ransom of the purchased possession, to the praise of His judgement.
 
The one who receives Yeshua is marked with the Holy Spirit, Who Himself is the guarantee of our (Jew and Gentile) inheritance (God Himself), until the sin affected world reaches its goal and the entire collective of redeemed souls are united in the fullness of God’s now and not yet fully realised Kingdom. All this unto the praise of His judgement. Praise being the response to His just decision.
 
Ref. 1 Corinthians 1:22; 5:5; Romans 11
 
15 Therefore I also, after I heard of your faith in the Lord Yeshua and your love for all the holy ones (kedoshim[H]-saints), 
 
Paul indicates here that he is writing to those who are indirectly associated with His initial ministry in Ephesus. He has heard of their faith, therefore, they are those who have come to faith in his absence. What’s more, he has heard of their love for the holy ones (kedoshim-saints) such as Apollos, Priscilla, Aquila and others of the Jewish community who had come to faith as a result of his missionary journeys, along with many Gentiles also.
 
16 don’t stop giving thanks for you, making mention of you in my prayers: 
 
Paul thanks God from his home detention/prison cell for the good news that Messiah is being taught and received and the community of faith is growing without Paul’s help. Therefore, He petitions God for their good in Messiah constantly.
 
17 in order that the God, of our Lord Yeshua the Messiah, the Father of judgement, may give to you the spirit of wisdom and revelation in the knowledge of Him, 
 
Paul desires the Ephesian believers to receive revelation and godly wisdom in the knowledge of God in Messiah. Paul knows from personal experience that knowledge of texts and traditions, even impeccable Torah observance is no substitute for divine revelation. In fact devoid of divine revelation no one can correctly understand Scripture or walk in the redemptive atonement of the King Messiah Yeshua.
 
In this verse Paul makes a distinction between the Father and the Son Yeshua but does not make a separation. This verse is to be understood in relationship to Paul’s teaching in Colossians 2:9 (62 CE):
 
“For in Him (Yeshua the Messiah) dwells all the fullness of the Godhead in bodily form;”
 
The description “Father of judgement” can also be read “Father of glory,” and corresponds to the Hebrew מֶלֶךְ הַכָּבוֹד Melekh Hakavod “King of glory.”
 
“7 Lift up your heads, O you gates!
And be lifted up, you everlasting doors!
And the King of glory shall come in.
8 Who is this King of glory?
YHVH The Lord strong and mighty,
YHVH The Lord mighty in battle.
9 Lift up your heads, O you gates!
Lift up, you everlasting doors!
And the King of glory shall come in.
10 Who is this King of glory?
The Lord of hosts,
He is the King of glory. Selah, contemplate, receive, consider and apply”
 
-Tehillim (Psalms) 24:7-10 [Author’s translation]

“Spirit of wisdom and revelation” recalls the promised Messianic Davidic Ruler who is prophesied by Isaiah:
 
“1 V’yatza And then will come out khoter a shoot (seed, stem) migeiza from the stump (stock) of Yishay (Jesse: I exist, I possess, I have substance), v’neitzer and a green branch (from natzar: guard) misharashayhu from his root yiphreh will bear fruit.
2 V’nakhah And resting upon Him, the Ruach Spirit (breath, wind) of HaShem (YHVH: Mercy), Ruach Spirit (breath, wind) of chokhmah wisdom uvinah and understanding (insight, skill), Ruach Spirit (breath, wind) of eitzah counsel u’gevurah and might (strength, greatness), Ruach Spirit (breath, wind) of da’at knowledge (perception) v’yir’at and of the fear (awe, reverence) of HaShem (YHVH: Mercy).”
 
-Yeshayahu (Isaiah) 11:1-2 [Author’s translation]
 
Joshua son of Nun is also said to have been filled with “the spirit of wisdom” (Deut. 34:9). He shares his name with the King Messiah.
 
In addition, it’s worth noting that Bezalel the son of Uri is said to have been given “the Spirit of God, in wisdom, in understanding, in knowledge, and in all manner of workmanship,” in order to craft the sacred elements of the Tent of Meeting (Exodus 31:1-11). This is poignant in the present context because it provides a d’rash (comparative teaching) that says believers in Messiah are gifted with “the spirit of wisdom and revelation” in order to act in accordance with Messiah’s redemptive calling in the application of living worship (Romans 12:1).
 
18 the illumination of the eyes of your heart (core being); that you may know what is the hope of His calling, what are the riches of the judgement of His inheritance in the holy ones (kedoshim-saints), 
 
The Biblical Hebrew לב leiv (heart) is the core being where all elements of person converge. The eyes of the heart (core being) are illuminated by God in Messiah. The Biblical Hebrew עַיִן ayin, eye, also means “spring” and connects sight and undefiled water as a source of life. A spring being an eye in the earth from which מים חיים Mayim Chayiym, living water flows.
 
Another way to translate this might be, “the eye of your understanding be illuminated.” The phrase עין השכל (ayin haskeil) “the eye of understanding” is Rabbinical and is found in numerous Jewish sources [Zohar in Deut. fol. 119. 3. Yetzirah, p. 22. 78. Ed. Rittangel. R. Levi ben Gersom in Gen. fol. 14. 3. & Philo de opificio Dei, p. 15.]
 
The Hebrew עיני הלבבות (ayin halevevot) eyes of the hearts is also used by ancient Jewish writers [Bechinat Olam, p. 260.]
 
This illumination is not an illumination of the seat of emotion (the compartmentalised heart), but of the core being, from which human action proceeds.
 
The illumination of God in Messiah is purposed to reveal the knowledge of the hope of the resurrection and everlasting living already established for the believer in the receipt of being called to His ministry of sacrificial love. [Ref. Rom. 8:25; Php 3:14; Heb. 3:1]
 
The riches of His judgement/Glory is the receipt of right relationship in God by the redeemed saints, holy ones, we who have received His gift of loving redemption through Yeshua’s blood. God Himself is our inheritance! Yeshua is enough! [Ref. Col. 1:12]
 
“The statutes of YHVH the Lord are right, rejoicing the core being (heart);
The commandment of YHVH the Lord is pure, illuminating the eyes (springs);”
 
-Tehillim (Psalms) 19:8
 
“Open my eyes, that I may see
Wondrous things from Your Torah.”
 
-Tehillim (Psalms) 119:18
 
Note that we can’t see “wondrous things from” His Torah unless He opens our eyes.
 
19 and what is the surpassing greatness of His strength toward us who trust, according to the working of the force of His power 
 
The strength of God in Messiah is “toward us who trust/have faith” a gift that is eternally present in the manifestation of His power, a fruit of His present Spirit, the Comforter. Power and the Holy Spirit are intrinsically connected. Yeshua says to some of our ancient religious leaders, “You are in error because you do not comprehend, know, have revelation of the Scriptures or the Power of God!” (Matthew 22:29). Yeshua is revealing Himself as He Who  offers the unity of Word and Power. The Holy Spirit is the Spirit of the Father and the Son [Matthew 10:20 and Romans 8:10-11; Romans 8:9 and Galatians 4:6] poured out and present as both the guarantee and strength of every true believer in Messiah.
 
“Greatness, strength, force and power” are synonyms used in a quadruplet rhythm reflecting Jewish poetry, which uses repetition for emphasis rather than rhyming.
 
“Both riches and honour are from You,
And You reign over all.
In Your hand, power and might;
In Your hand is the power to make great
And to give strength to all.”
 
-1 Chronicles 29:12 [Author’s translation]
 
“Lift up on high your eyes, and behold. Who has created these things? He Who brings out their host by number: He calls them all by name by the meirov multiplication of oniym His generative power, for He is strong in vigour; iysh a man lo not nedar failing.”
 
-Yeshayahu (Isaiah) 40:26 [Author’s translation]
 
20 which He worked in Messiah when He raised Him from the dead and seated Him at His right hand in the heavens, 
 
The resurrection of Messiah establishes the resurrection of all at the last day.
 
With regard to the chronology of events within time the believer’s access to the power of God appears to have a specific place in history. Added to this is the fact that the Lamb is slain before the foundation of the worlds (Rev. 13:8) and that the resurrected Messiah transcends time and space unbound and unlimited, trans-locational.
 
The Father has seated the Son at His right hand in the heavens in a position of dominion over all creation. The right hand is the position of strength and authority in Biblical Hebrew thought. Paul writes using both symbolic language and literal location, but not limited location. Messiah is seated at the right hand of the Father and at the same time is in the midst of two or three believers gathered together (Matt. 18:20). This cannot be understood from a sin affected time trapped paradigm. Part of the transformation of the believer by the renewing of the mind is the transition from time trapped thinking to eternal thinking.
 
“A melody of David;
YHVH The Lord said to Adoniy my Lord,
“Sit at My right hand,
Until I make Your enemies Your stool under Your feet.”


-Tehillim (Psalms) 110:1 [Author’s translation] (Ref. Matt. 22:44; Heb. 1:13)
 
21 far above all origins and power and strength and lordship, and every name that is named, not only in this age but also in that which is to come.
 
Scripture teaches that angelic beings are given authority by God to administer rule over certain elements and entities within creation (Daniel 10:13, 20). The present verse makes clear that Yeshua is given authority in the Father over these angelic rulers.
 
Messiah has authority over all creation. Though He made Himself of no reputation, coming in the likeness of humanity, He is nonetheless Superior to all created things, being God in the beginning (Php 2:6-7; John 1).
 
Yeshua is Ruler, “not only over this present age (sin affected world, time trapped) but also over the age to come (eternity).”
 
This further establishes the fact that in spite of the temporary power that God has allowed Satan to have as “Prince of the air” (Eph. 2:2) in the fallen creation, Yeshua is nonetheless Ruler over Satan and the limited power permitted it (Satan) for a time. Thus, Yeshua rules over all creation now and forever. Therefore, to attribute power to Satan greater than that which it (Satan) has, is to impugn the character and authority of Messiah. The paper thin veil of darkness is soon to be consumed in a furnace of all existing Light.
 
“13 I was watching in the night visions,
And behold, One like the Son of Man,
Coming with the clouds of heaven!
He came to the Ancient of Days,
And they brought Him near before Him.
14 Then to Him was given dominion and glory and a kingdom,
That all peoples, nations, and languages should serve Him.
His dominion is an everlasting dominion,
Which shall not pass away,
And His kingdom the one
Which shall not be destroyed.”
 
-Daniel 7:13-14 NKJV
 
22 And He put all under His foot, and gave Him headship over all the assembly (ecclesia: body of believers), 
 
“A melody of David;
YHVH The Lord said to Adoniy my Lord,
“Sit at My right hand,
Until I make Your enemies Your stool under Your feet.”


-Tehillim (Psalms) 110:1 [Author’s translation] (Ref. Matt. 22:44; Heb. 1:13)
 
“24 Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. 25 For He must reign till He has put all enemies under His feet.”
 
- 1 Corinthians 15:24-25 NKJV
 
“8 You have put everything, individually and collectively in subjection under his feet.” [ Psalm 8:4-6] For in subjecting all things, individually and collectively to Him, He left nothing that is not subject to Him. But now we do not yet see all things individually and collectively subjected to him. 9 But now we do see Him Who was made for a little while lower than the angels /messengers, Yeshua, through His suffering death crowned with glory and honour, splendour, so that by the grace, unmerited favour, practical love of God He might eat death for everyone, individually and collectively.”
 
-Hebrews 2:8-9 [Author’s translation] (Ref. Heb. 10:13)
 
Because all is under Yeshua’s authority, He is specially the Head over the body of believers, the ecclesia.
 
“3 But I want you to know that the head of every man/husband is Messiah, the head of woman/wife is man/a husband, and the head of Messiah is God/The Father. “
 
- 1 Corinthians 11:3 [Author’s translation]
 
“1:24 I now rejoice in my sufferings for you, and fill up in my flesh what is lacking in the afflictions of Christ, for the sake of His body, which is the church,… 2:19 and not holding fast to the Head, from whom all the body, nourished and knit together by joints and ligaments, grows with the increase that is from God.”
 
-Colossians 1:24; 2:19 NKJV
 
In his letter to the Ephesians Paul goes on to compare the body of believers, the ecclesia to a building (2:20-22; 1 Cor. 3:16-17), and a wife (5:25-33; Rev. 19:7-9).
 
23 which is His body, the fullness of the all in all to completion.
 
The ecclesia is one in Yeshua and is therefore part of His body made perfect through His atoning work and the completion of all things existing in all creation, in God.
 
The Greek πλήρωμα pleroma translated “fullness” was used by the Gnostics (ancient equivalent to the modern “new agers”, or esoteric mystery religions) to refer to the sum of the angels or “aeons” that they supposed mediated between God and humanity.
 
Gnosticism was essentially a self-deification philosophy. Gnostics saw secret knowledge as a vehicle for perfecting themselves to a higher plain of existence. Gnosticism minimized the issue of sin as simply a collection of mistakes made to learn from on the path to divinity, teaching that created matter is evil and the spiritual is divine.
 
Paul uses the word πλήρωμα pleroma which they had hijacked, to instead reflect its true application under the authority of Him Who is the Creator of all things. The misuse of something does not define it.
 
Paul goes on to use the Greek πλήρωμα pleroma to express his prayer that the Ephesian body of believers would “know (comprehend and receive) the love of Messiah which surpasses knowledge (intellect)” and that they “may be filled with all the fullness (pleroma) of God.” [Eph. 3:19]
 
It’s interesting to note that some of our Jewish sages interpret Psalms 24:1 to refer to the souls of the righteous, and of the united tribes of Israel. [Zohar in Gen. fol. 50. 2. & in Exod. fol. 21. 2.]
 
“A melody of David. The land is Adonay’s and all that fills it—the world, and those dwelling on it.”
 
-Tehillim (Psalms) 24:1
 
Unlike the Gnostics, Paul teaches that access to the fullness of God is only possible through the blood atoning redemptive work of Yeshua the Messiah, without Whom there is no salvation or perfection.
 
Appendix:
 
Approximate Dating of Associated Texts
 
1 Corinthians  -           53-55 CE (AD)
Romans           -           57 CE (AD)
Ephesians       -           60 CE (AD)
Colossians       -           62 CE (AD)
1 Timothy       -           63-66 CE (AD)
Revelation       -           70 CE (AD)
 
Copyright 2025 Yaakov (Brown) Ben Yehoshua