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Historical reasons: a mutual relationship between Paul and the Ephesians is
denied in 1.15, 3.23, and 4. 21, yet Acts (18.17-20.1, 17) indicates both short
and long Pauline activity in Ephesus. Conclusion: letter is addressed not to
Ephesus but an unknown city, Ephesus is the correct address, but Paul is not
the author. Oxford Companion indicates the dispute can be resolved if one
suggests Paul wrote only to former gentiles who had joined the church after
Paul left Ephesus. Other historical argument include content as reflecting
more an apostolic and church authority proclamation than Paul's early
justification by faith. Gnostic invasions, it is argued, have invaded the
language, but Oxford Companion Nag Hammadi documents show gnosticism
should be dated no earlier than the second century CE. In support of Pauline
authorship, the Companion points out that Paul was capable of learning,
developing, and correcting himself and that no "plagiarist would...have dared
to be so independent of earlier Pauline letters. 187
Literary dependence: Ephesians seems to rely heavily upon Colossians. The
Companion explains, "The similarity between Ephesians and Colossians
might have a simple reason: at about the same time of his life, Paul may have
used the same general outline to address the Colossians in polemical terms
and to send a peaceful message to the Ephesian church, a kind of encyclical
to all the churches in Asia Minor" (187).
Theology: "Ecclesiology overshadows Christology, gnosticizing knowledge
and cosmological speculations encroach upon the genuine existential faith; ...
institution and tradition replace trust in grace and eschatological hope; ...
biblical ethics have yielded to petit-bourgeois moralism" (187) Part of the
argument is that Ephesians seems to be social with cosmic dimensions
whereas other Pauline letters spoke of a personal encounter between God and
the individual. Yet, the Companion counters, Paul has spoken of justification,
reconciliation and solidarity of Jews and gentiles under grace, peace, mission,
and the final liberation of the cosmos.
I tend to agree with the Oxford Companion's general conclusion: "Ephesians should be considered an
authentic Pauline letter. Its irenic and embracing character distinguishes it among the more bellicose
letters of Paul. It deserves to be called his testament" (187).
Stephen Carlson also argues for Paul's authorship:
It is important to recognize that there is a cumulative argument against Pauline authorship.
If genuine, Ephesians would not be a typical Pauline letter; nevertheless, many of its
concepts are not outside the ambit of his thinking. The fact remains that we have excellent
evidence for its authenticity, so we should consider Ephesians to be yet another testament to
Paul's versatility.
http://crain.english.mwsc.edu/ephesians/ (3 of 13)6/17/2003 8:01:10 AM