When was Ephesians written?

The Epistle to the Ephesians was written by the Apostle Paul when he was a prisoner (chapter 3:1; 4:1; 6:20). There can be no doubt that the Colossian Epistle and the Epistle to Philemon were sent by Paul the same time as the Ephesian Epistle. The date was about 62 A.D. Tychicus and Onesimus, the runaway slave, but now through grace "a brother beloved" (Philemon 16) were sent to Colossae by Paul (Col. 4:7-9). Tychicus carried the letter addressed to the Colossians to correct the evils which had arisen in that church, and to warn them against the wicked doctrines which were being promulgated amongst them. Onesimus the slave carried that beautiful little Epistle addressed to his master Philemon. And at the same time when Tychicus and Onesimus left Rome, Paul handed to Tychicus the Epistle to the Ephesians. Never before and never after were such weighty and blessed documents entrusted to human messengers. The reception of the authorship of Paul has been almost universal; only in very recent times has the Pauline authorship been foolishly questioned by some rationalistic critics.

Some scholars claim that the words "at Ephesus" should be omitted and that the Epistle was not addressed to the Ephesians at all. The chief objection is, that if this Epistle is addressed to the church at Ephesus, it would be inexplicable that Paul should not have sent a single message of personal greeting to the Ephesians, amongst whom he had spent so long a time, and to whom he was bound by ties of such close affection. But there are also other Epistles written by Paul which do not contain such personal greetings; for instance, first and second Corinthians, Galatians, Philippians, first and second Thessalonians and first Timothy. Other objections have been raised. Dean Alford states rightly "there is nothing in its contents inconsistent with such an address" (to the Ephesians). We find in it clear indications that its readers were mixed Jews and Gentiles (2:14; compare with Acts 19:10). it would seem quite improbable that the apostle should not have sent an epistle to Ephesus, where the Lord had so largely owned his testimony and where the Lord had so miraculously delivered him when he fought with beasts (1 Cor. 15:32). But while this Epistle was undoubtedly first sent to Ephesus, it may have been used as a kind of circular letter, being sent to and read by other assemblies. The Epistle mentioned in Col. 4:16 was probably this Epistle.

On his return from Greece, Paul made another stop in Miletus near Ephesus, had the elders or overseers of the Ephesian assembly come over, and, anticipating his imminent imprisonment, gave them a serious and moving farewell address (Acts 20:17 - 38).

It is to this assembly that the Epistle to the Ephesians is addressed. The words “in Ephesus” in the greeting of chapter 1:1 are missing in some important old manuscripts of the NT (P46; in the Codex Sinaiticus and Vaticanus subsequently inserted). This has given rise to various speculations among theologians about author, the recipients, the purpose, and the time of the writing of this epistle. Today the most widespread opinion is that the Epistle to the Ephesians is an epistle addressed to various assemblies of Asia Minor (cf. Col 4:16: "... that you also read the one from Laodicea"). This view could not be proven until today. For most of the Greek manuscripts and old translations confirm the disputed words; all Greek manuscripts contain the heading "To the Ephesians," and several church fathers are of the opinion that the epistle is addressed to the Ephesians - such as Irenaeus (app. 140 - 202), Clement of Alexandria (app. 150 - 215), and Tertullian (app. 160 - 220). These are weighty arguments that the epistle, as its name indicates, is addressed to the Ephesians.

It is clear from various passages in the epistle that the author Paul, mentioning his name twice (Eph. 1:1; 3:1), was in captivity (Eph. 3:1; 4:1; 6:20). The epistle to the Ephesians, like the epistles addressed to the Philippians, Colossians, and Philemon, belongs to the so-called "captivity epistles". That this refers to the time of the two-year Roman imprisonment of the apostle (Acts 28; Phil. 1,13; 4,22), was considered an established fact since earliest times. Only in more recent times, however, the two years of his imprisonment in Caesarea have been considered as a possible alternative – but also without conclusive reasons. The epistle was, therefore, probably written in the years 61 - 62 AD.

In addition to the many testimonies of the church fathers regarding the various epistles Papyrus 46 is probably the weightiest testimony to Paul's epistles. This papyrus-codex, which is not complete anymore, dates back to the time around 200 AD. Unfortunately it stops at First Thessalonians. And yet it contains (besides Hebrews) eight of Paul's epistles. They are listed in the following order: Romans (starting from chapter 5:17), Hebrews, First and Second Corinthians, Ephesians, Galatians, Philippians, Colossians, First Thessalonians.

Chronological Table to the Life of the Apostle Paul

Outward privilegeBut no approvalConversion of Paularound 36 AD?First Mission Journeyaround 46 – 49 AD“Council of the Apostles”around 50 ADSecond Mission Journeyaround 51 – 54 ADFirst Epistle to Thessaloniansaround 52 ADSecond Epistle to Thessaloniansaround 52 AD(Epistle to Galatians?)around 52 ADThird Mission Journeyaround 54 – 58 ADFirst Epistle to Corinthiansaround 57 ADSecond Epistle to Corinthiansaround 57 AD(Epistle to Galatians?)around 57/58 ADEpistle to Romansaround 58 ADImprisonment in Jerusalemaround 58 ADCaptivity in Caesareaaround 58 – 60 ADJourney to Romearound 60/61 ADCaptivity in Romearound 61 – 63 ADEpistle to Ephesiansaround 61/62 ADEpistle to Colossiansaround 61/62 ADEpistle to Philemonaround 61/62 ADEpistle to Philippiansaround 63 ADRelease of Paularound 63 ADFirst Epistle to Timothyaround 63/64 ADEpistle to Titusaround 63/64 ADSecond Captivity in Romearound 66 – 67 ADSecond Epistle to Timothyaround 66/67 ADPaul's Deatharound 67 AD?

62.-[Spring.] Epistles to Philemon, Colossians, and Ephesians written. [Autumn.] Epistle to the Philippians written.

Rome, A.D. 62. (Eph., Col., Phil., written at same time.)

Much has been written on the date of the First Epistle to Timothy. The question of one or two imprisonments of the apostle becomes important in connection with the date of the First Epistle to Timothy and the Epistle to Titus. Paul was no doubt imprisoned twice, and between the two imprisonments, when he was a free man, the First Epistle to Timothy and the Epistle to Titus were written. If only one imprisonment is maintained, the date of the writing of these Epistles is hopelessly obscure, besides other unexplainable difficulties. Paul reached Rome as a prisoner in the year 61 A.D. and remained there for two years (Acts 28:30). During this time he wrote the Epistles to the Ephesians, Colossians, Philippians, and to Philemon. In each he speaks of the fact that he was a prisoner. He does not mention himself as a prisoner when he writes the first letter to Timothy. He tells Timothy that he hoped to come unto him shortly. In writing Titus he speaks of spending the winter in Nicopolis (Tit. 3:12). This is sufficient evidence that he was no longer a prisoner. His trusting confidence to be released had been realized (Phil. 1:25; 2:24; Philemon, verse 22). The prayers in his behalf had been answered. For several years he was again at liberty, and Eusebius, a reliable source, states that it was known that Paul went forth preaching again.

There is a temptation to consider Ephesians as of the same date, from the remarkable similarity in truth between that and the Colossians, as if, on that account they may have been written at the same time, and because of Tychicus being, as with that to the Colossians, apparently the bearer. But I think we may regard the visit of Tychicus to Ephesus as an independent one, at a time when Timothy was not with the apostle at Rome, inasmuch as he is not conjoined in the address as he probably would have been, had it been written at the same time with the Colossians. Moreover, in writing at the last to Timothy (2 Tim. 4:1-2), he mentions having sent Tychicus to Ephesus. He might, therefore, have sent him at the last with this epistle to a circle of churches of which Ephesus* was the centre. It becomes therefore a delicate question to know where to place it — a question of internal evidence. We can isolate it for the present.

[* The best copies agree to omit "at Ephesus." It was probably delivered there first, and this has given rise to the insertion of the words.]

Now with regard to Ephesians, a question or two must be asked. First, what bearing will the omission of "at Ephesus" have as to forming an opinion of its historical order? Secondly, what relation do Colossians and Ephesians bear to one another, and which is the more general? Answering these questions, the omission of "at Ephesus" would leave us at liberty to look upon the epistle as a general one — so general as to be considered a circular whether as a last legacy or not to faithful Gentiles in the mass, and an anchor to which they might hold in the midst of an incoming apostasy. In answer to the second question, Ephesians is the more general writing, and Colossians a special example of the use of it, or an enlargement of a particular part of it. But the two Epistles are correlative, or one might say, complementary, the Ephesians being a treatise on the body, the Church, whilst that to the Colossians is on the Head, and therefore they must be read together, whilst still each had its own salient points. But this is quite compatible with Ephesians being more general and Colossians more particular; for the apostle, fearing the Colossians were falling into the state of "not holding the Head," writes a particular treatise of what the Head, Christ, is and ought to be to them. Afterwards he writes a more general treatise or last legacy to the whole Gentile church or churches. I am constrained to say "afterwards" (however much in the general one would prefer the general statement to precede the particular example), because in feeling one's way along this intricate path two only kind of landmarks have directed us: first, the names of persons mentioned in the epistles themselves; secondly, the character of these writings. Now it appears to me that the first kind of landmark is plainer than the other; that is, Paul in writing his very last letter, namely, 2 Timothy, especially mentions his having sent Tychicus to Ephesus, and in the letter itself he says that Tychicus "shall make known to you all things." He therefore, as I judge, bore this general letter to a circle of churches, of which the principal was Ephesus. In this way too, that is, by omitting "in Ephesus," we account for such expressions as "after I heard of your faith in the Lord Jesus." "If ye have heard of the dispensation of the grace of God, which is given me to youward "— unaccountable language if addressed to a church, among whom he had laboured personally for years; but which passages admit of a solution when one allows that the letter may have been a general one.

The fair and usually adopted translation, "They from (apo) Italy," does not invalidate the order of the writing, although it may throw doubt upon the country whence it was written. We place it after [Acts 21:20, and therefore on the apostle's way to Rome. It is possible it may have been written during his two years' imprisonment at Caesarea. The suggestion that it came from the pen of any but Paul, I do not think worthy of consideration.]

Let me now recapitulate the order of these letters, but in the simpler form of earlier to later. 1. Hebrews, during his journey to or immediately on his arrival in Italy. 2. Philippians, when his bondage was not very severe. 3. Colossians and Philemon (bracketed), Paul an aged man in prison. 4. Ephesians, (?) Paul in prison. 5. 2 Timothy, Paul expecting to be offered, having been before the judgment, no man standing by him.

In looking into the epistle to the Ephesians, we come to the first of those canonical and inspired letters, which were written by Paul during, or about the time of, his imprisonment at Rome. During the time of his detention at Caesarea he was apparently quiet. When at Rome he resumed his apostolic service, not by visiting churches, but by writing to certain assemblies. The letters written at that time are five in number, and called respectively an epistle to the Ephesians, to the Philippians, to the Colossians, to Philemon, and to the Hebrews. A special feature in four of these is the ministry of Christ in a way not previously set forth in writing. He had treated of the gospel of God when addressing the Romans, his latest letter ere he went to Rome. He treats of the counsels of God, which concern Christ and the saints, in that to the Ephesians, which very possibly was his first letter from his prison in the metropolis of the habitable world. Addressing the Philippians, he tells them what Christ was to him, and what He should be to every saint of God. Writing to the Colossians, he expatiates on the fulness in Christ the Head for every member of His Body; and in that to the Hebrews he sets forth how the Lord Jesus Christ surpasses both Moses and Aaron, and how by His death blessings everlasting in duration are enjoyed, which never could be procured by the keeping of the law and the observance of the Mosaic ritual.

The epistle to the Hebrews was addressed to those who were of the race of Israel. This to the Ephesians was written to those who had been Gentiles, so it develops God's counsels which concern those once far off, as much as those once nigh. But whether, as some have thought, and the supposition is no modern one, it was really intended as a circular letter for assemblies chiefly composed of converts from among the Gentiles, as that to the Hebrews was designedly for those who had been Jews, is a question which, though raised, is perhaps incapable of definite solution. Those who advocate this view have supposed that, sent to different assemblies, the name of the assembly to which a copy was forwarded was inserted at the commencement; hence, though circular in character, it became in that way local in application. The omission of the words "in Ephesus" by the two oldest uncial MSS., the Vatican and the Sinaitic, favours this view; and internal evidence, derived from the pointed way in which St. Paul addresses those who had been Gentiles (1:13; 2:11, 17; 3:1) as well as writes of them (1:15; 3:2), and the absence of any local reference to the church in Ephesus, with which Paul was well acquainted, in no way, to say the least, militates against this view. Without, however, pronouncing an opinion definitely on this point, all will agree that, whether addressed really only to the saints in Ephesus, or to all those who had been formerly Gentiles, this epistle contains something like a charter of the privileges, in which they shared equally with their brethren called out from among the Jews; and this is connected with the unfolding to us of God's counsels about His Son. Now these counsels have reference to the inheritance which He will possess; the Body, which is His fulness, or complement; and the Bride, for which He died, and which He will present to Himself; viz., the Church glorious, without spot, wrinkle, or any such thing.