A multifarious understanding

of eschatology in Ephesians:
A possible solution to a vexing issue

H R Lem m er
University of South Africa

A bstract
A m u ltif a r io u s u n d e r s ta n d in g o f e s c h a to lo g y in
E phesians; A possible solution to a vexing issue

A lth o u g h a n a lm o st fo rg o tte n d e b a te , th e issue o f

e sc h a to lo g y in E p h e sia n s re m a in s u n re s o lv e d and
possibly insoluble. However, presuppositions inevitably
d e te rm in e th e fin al o u tco m e of in vestigations. T his
latter datum is characterized, indicating the outcom e of
the investigations of both those who would endorse and
those who would deny the prem ises of the Early C atho­
licism H ypothesis. By postulating th at differences from
so -calle d a u th e n tic P au lin e le tte rs in E p h e sian s a re
m erely as a result o f addressing a different contingent
s itu a tio n , as well as by accep tin g th a t the com posite
eschatological profile in Ephesians is merely an ad a p ta ­
tion o f Pauline eschatology to th at specific contingent
s itu a tio n , it is a rg u e d th a t it is p o ss ib le to re ta in
futuristic eschatological dim ensions in Ephesians.

1. INTRODUCTION
T h e o utcom e o f all u n d e rsta n d in g o f the Bible is co ntingent u p o n h erm eneutics
w hich, based on presuppositions, is ro o ted in co ntem porary philosophy, resultant
from a c u rre n t w orld view. T his u n d e rsta n d in g is also sh a p e d by p resen t-d a y
thought constructs. T his obvious d atum is no less tru e of the u n d erstan d in g and

• T h e fo llo w in g m a te r ia l is an a d a p ta tio n fro m a d o c to ra l th e s is : L c m m c r, H R 1988.

Pneum atology and eschatology in Ephesians - the role o f the eschatological Spirit in the church. An ad
hoc bursary by the H SR C is hereby acknowledged.

102 ISSN 0259 9422 - UTS 4 6 /1 A 2 (1990)

 HR Lemmer

interpretation of the m oot point of Ephesian eschatology. It is also true of the

postulated answ er to the problem by the present author.
T h e re has b e e n no lack o f in te re st in this to p ic, an d in fact, sev eral m ajor
investigations have been carried out in this regard (cf 2 below). It is especially the
Early C atholicism Hypothesis (henceforth, E C H ) that has played a m ajor role in the
shaping of the outcom e of investigations on E phesian eschatology. F or a form al but
brief discussion of the basic roots and tenets of the E C H , see L em m er (1988: 53-81).
It can be clearly d etec te d th at m uch if n o t all research on E phesians, especially
during the last twenty five years, has been affected eith er directly or indirectly by the
ECH . It is particularly in R om an C atholic circles that much substantial research has
been done and it is exactly here w here this hypothesis has acted as a d eterm inant.
H o w ev er, o n e o f th e m a jo r p ro ta g o n ists o f th is h y p o th e sis is th e L u th e ra n
P ro testan t, K asem ann (cf L em m er 1988: 63-81, for a précis o f his contribution to
this hypothesis). R om an Catholics and Protestants have different interests at heart
when accepting the validity of this hypothesis (cf Lem m er 1988: 56-63).
T hree tenets of the ECH are of special im portance here; (a) the developm ent of
ecclesio lo g y to w h e re th e c h u rch b ec a m e a H eilsanstalt; (b ) th e c o n se q u e n t
supplanting of the im m inent return (or indeed, any retu rn ) o f Christ; and (c), both
preceding as well as succeeding (a) and (b), the fact that any resem blance to Pauline
thinking em anates from a w holesale borrow ing of traditional m aterial, ra th e r than
being indicative of Pauline authorship itself (cf Lem m er 1988: 69-76).
O ne of the main objectives of this article, is to characterize the outcom e of the
major research done on the eschatology in Ephesians thus far, This will be arranged
in three categories: Firstly, investigations that would concur with the above tenets of
the ECH ; secondly, investigations that would deny the above tenets; and thirdly, the
outcom e of the present au th o r’s investigation (L em m er 1988). This will be followed
by a brief evaluation of some preceding studies in the light of the latter. *

2. C H A R A C T E R IZ A T IO N O F R E S E A R C H D O N E O N E P H E S IA N E S C H A ­
TOLOGY
T he niajor existing research may basically be divided b etw een those who would
concur on som e tenet (or the entire) of the E C H , and those who deny the validity of
such a hypothesis. The ba.ses of the.se herm eneutical variances are adm ittedly more
complex than this classification. It is also true that these points of d ep artu re are so

* Cicncrally, ihc ap proach adopted in Sections 2 and 3 below , is that of a survey and synthesis,
rather than an evaluation of the merits and dem erits o f argum ents.

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Eschatc4ogy in Ephesians

radically different, th at ‘ne’er the twain shall m eet’. R ath er than supplying a précis
of each investigation, issues which commonly characterize the two m ajor approaches
will be arranged as rubrics. *

2.1 Investigations th a t find it im possible to accept traditional futuristic eschatology

M ajor investigations h ere are those of M ussner (1955 - this work, Christas das A ll
and die Kirche. Studien zur Theologie des Epheserbriefes, was not available; & 1963);
Steinm etz (1969a; 1969b); Lindem ann (1975); and m ore recently L ona (1984). The
u n d e rs ta n d in g o f th e en su in g a sp ec ts d e sc rib e d as follow s, c h a ra c te riz e s this
approach.

2.1.1 H istory and eschatology

T h e re is an inn ate conviction h ere th at the E p h esian au th o r did not m erely w rite
from som e kind of salvation historical perspective, b u t characterized history afresh,
either as com pletely sacred, or as innately evil and therefore the au th o r avoided any
tem p o ral categ o ries; d ealin g m erely w ith th e ‘e te rn a l now ’. T h is asp ect can be
diversified into th e follow ing c h aracterizatio n ; som e o f them posing the obvious
inverse of the other.

2.1.1.1 E ith e r history is view ed as en tirely sacred o r as en tirely evil; o r as n o n ­

existent
T he first option is follow ed by M ussner (1963) w ho p o stu lates th a t E p h esian s as
‘history-theology’ (M ussner, Geschichtstheologie) am ounts to the fact th at the author
th ereo f unfolds certain prim ordial confessions (M ussner 1963: 63) which unveil the
mystery of the ages, according to which C hrist is the hidden Lord o f the world, who
now rules. F u rth e rm o re , in E p h esian s, Israel is rep laced by the church as the
‘cen ter o f tim e’ (M ussner 1963: 59-60) and any salvific p art for Israel is suspended.
T he new epoch is totally differen t (M ussner 1963: 60) and th ere is no longer any
d u a lism b e tw e e n Is ra e l an d th e G e n tile s, sin ce th e se tw o e n titie s have b e e n
synthesized in the church; m oreover, ‘D er eschatologische Im petus Israels ist auf
d ie K irche iibergegangen, ...’ T he church finds itself in an eschatological b attle
situation which is also a cosm ological situation (M ussner 1963: 60). The following
observation o f V on B althasar depicts to M ussner the inextricable interw eaving of

* This sum m ary is done on an ad hoc basis lo fit into the lim itations of this article, and no claim is
m ade o f com pleteness. F urtherm ore, it should be noted that the present author is well aw are that the
four respective a u th ors’ viewpoints are not m onochronic; i e they may respectively not imply the same
m eaning, w hen referring to the sam e concept.

104 N T S 4 6 /1 A 2 (1990)
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history and theology as developed in Ephesians:

... die ‘D ifferen z zwischen e in e r besonderen.... H eilsgeschichte und

ein er allgem einer p rofanen G eschichte’ aufgehoben ist: 'seit Christus
ist alle G eschichte grundlegend ‘sa kra l’, a b e r sie ist es n icht zu letzt
durch die bezeug en d e G eg en w art d e r K irche C h risti in n erh alb d er
einen, totalen W eltgeschichte’.... (M ussner 1963: 62; my italics).

L indem ann (1975) also deals with the relation betw een history and eschatology in
Ephesians, hence the subtitle of his thesis: Geschichtsverstandnis und Eschalologie im
Epheserbrief. A m ong others, he addresses the question w hether ‘tim e’ and ‘history’
have lost their relevance or w hether it is just for the C hristian th at there is no m ore
tim e (L in d em an n 1975: 237). A ccording to L indem ann, it may be assum ed that
should the thesis of K asem an n be acce p ta b le , th e E p h esia n a u th o r u n d ersto o d
history as a dem onic creation (damonisierte Schopfung - L indem ann 1975: 237) and
expected victory over the dem onic forces and the restoration of creation.
However, since the redactor of Ephesians treats the world historically, it merely
constitutes the background against which salvation is revealed and the redactor does
not have its n a tu re in m ind. H e only focuses on th e existence (E xistenz) o f the
C hristian, which concurs with the now o f the church. N evertheless, not even the
church exists w ithin history, since the presen t existence o f the church is in heaven
(L indem ann 1975: 237-8).

2.1. L2 Suspension o f tem poral categories altogether

Ineluctably linked to th e fo rm er asp ect is th e issue o f th e re la tio n sh ip b etw een
tem poral and spatial categories. L indem ann (1975: 49-66) addresses the subsidiary
p ro b le m o f th e re la tio n b e tw een tim e an d sp ace in E p h e sia n s a n d p o stu la te s
(L indem ann 1975: 49) th a t in E phesians these dim ensions a re closely related . It
differs from the Pauline letters, because traditional tim e pronouncem ents are now
changed into spatial pronouncem ents. T he usual futuristic resurrection (tem poral
cate g o ry ) o f the Christian, is portrayed as having already taken place, since the
C hristian already shares heaven with the C hrist (spatial category). Instead of the
usual trip artite universe (heaven, earth and u n d er the earth ), we simply have th at
w hich is ‘from a b o v e ’ an d th a t w hich is ‘from b elo w ’. H ow ever, this tw o -p art
universe does not present a dualism (L indem ann 1975: 50):

... im G e g e n te il: d a s W e ltb ild d e s B rie fe s ist a u s g e s p ro c h e n

antidualistisch, wie E ph 3: 15; 4: 6 zeigen.... Auch das Bose ist nicht

N T S 4 6 /1 A 2 (1990) 105
Esdiatolagy in Ephesians

ein w idergottliches Prinzip, erst recht nicht ein ‘zw eiter G o tt’, sondern
es ist ‘u n te r’ w orfen - G o tt steht nicht neben, sondern iiber ihm.

H eaven and earth are, in fact, areas distinguished by different ‘lords’ o r ‘sovereigns’.
H owever, both are subjugated to G od. This indeed explains the possibility of good
and evil forces both sharing the heavenlies.
In L in d e m a n n ’s (1975: 67-192) d is c u ssio n o f th e c o n c e p tio n o f tim e in
Ephesians, m ore specifically the relation betw een ‘past’ and ‘presen t’, he found that
the ‘redactor’ developed the idea of ‘the suspension of tim e’ and did not know about
any categories o f history (L in d em an n 1975: 193). L indem ann (1975: 339) affirm s
th at tem poral categories are replaced by spatial categories basing his argum ent on
the fact th a t E p h esian s 2: 5-10 and 6: 10-18 in d icate th a t eschatology had been
changed in to ‘heavenly ecclesiology’. T his im plies th a t E p h esian eschatology is
prasentische Eschatologie (L indem ann 1975: 239), which is changed into a doctrine
or teaching of the o rd er o f the heavenly region.

2 .1 .0 No futuristic but only realized eschatology

An inevitable corollary of the form er understanding o f history is the denial of any
possible existence o f fu tu ristic dim ensions of eschatology in E phesians since all
esch ato lo g y has b e e n re a liz e d : ‘D as E sc h a to n ist b e re its V e rg a n g e n h e it bzw.
G eg en w art, die A n ak ep h alaio sis des K osm os 1st G egenw artige R ealitat (1: 10).’
(L indem ann 1975: 237).

2.1.1.4 R einterpretatio n o f any tempxirai notions in E phesiaas

It has to follow from the fo rm er aspect th at all intim ations o f future or tem poral
n o tio n s, n e c e ss ita te a d iffe re n t u n d e rsta n d in g . T h us L in d em an n (1975: 237)
addresses the question w hether all tem porally (with a view to the future) designated
e sc h a to lo g y is also e lim in a te d , sin ce a n u m b e r o f tra d itio n a l e sc h ato lo g ic al
p ro n o u n cem en ts o ccur in E p h esian s. A fter in vestigating th ese, he (1975: 237)
concludes th a t in E p h esian s a p recise d istinction betw een the ‘un d erstan d in g of
history’ and ‘eschatology’ is not possible:

... vor allem die A bschnitte 1: 20ff und 2: 5ff m achen deutlich, dass
sich fiir den V e rfasser des B riefes V ergangenheit, G eg en w art und
Z ukunft zeitlich zu ein er E in h eit verbinden. Insbesondere gilt, dass
das, was der traditionelle christliche G laube von der Zukunft erw artet
und erhofft, nach der T heologie des Epheserbriefes bereits geschehen
ist.

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 HR Lemmer

L indem ann in te rp re ts the ideas o f ‘d ev elo p m en t’ and ‘grow th’ in E phesians as a

developm ent w ithin an already com pleted building, das ‘W achsen’ des Baus ist
g erad e d eshalb moglich, weil dieser Bau b ereits v o llen d et ist!’ (L indem ann 1975:
239). This is, however, a history w ithin space - a horizontal developm ent w ithin a
vertical. O n this basis he rejects any hint that the growth and fulfillm enl concepts are
an equivalent for a parousia expectation, because these ‘grow th notions’ should be
seen from the perspective of the pronouncem ents that indicate everything as already
com pleted (L indem ann 1957: 239).
A lthough L ona (1984) p o stu lates a d iffe re n t Sitz im L ehen, nevertheless, he
similarly has to re-explain the existing eschatological pronouncem ents (Lona 1984:
418-428). H e analyzes the traditional futuristic texts in E phesians (1: 13f; 1: 21f; 4:
30; 6: 13) and allow s for tw o possib ilities: E ith e r th ese texts should be view ed
m erely as ‘rests’ o f trad itio n a l eschatology w ithout any w eight for a particularly
futuristic eschatology for Ephesians, or these elem ents bring a new perspective into
focus th at serve as a co rrectio n in the strong p raesen tic view of salvation in the
church in Ephesians. He then concludes that by adopting the them e of the Spirit as
ctppoPww, th e re d a c to r rem ained in line with g en eral Pauline eschatology (L ona
1984: 427). E phesian s 6: 13 and 1: 21, in spite of th eir links with classical Jewish
eschatology, here rem ain aloof from any binding to tem poral presen tatio n s (Lona
1984: 427). E p h e sia n s 1: 13 and 4: 30 in d ic a te th a t th e re is no c o n tra d ic tio n
betw een the present and the future salvation (L ona 1984: 427). However, none of
the four references fulfill the function of p resen tin g a co n crete eschatology, ‘D er
T ag d er E rlosung (4: 30) und d er bose T ag (6: 13) w erden zw ar erw ahnt, ab e r sie
gehoren nicht in eine ‘K onkrete’ Eschatologie’ (Lona 1984: 428).

2.1.2 D enial o f Pauline authorship

It is com m only a c c e p te d by th e fo rm e r sc h o la rs th a t E p h e s ia n s w as a t b est
com posed by a red a c to r o f som e sort. See for exam ple the conclusions o f Lona
(1984: 30-34) in this regard. This concurs with the posit th a t E phesians reflects a
later stage in church history.

2 .1 3 ’ G nostic rath er than Jewish o r O um ranic TraditionsgescliiclUliche roots

L in d em an n in q u ire s in to th e h isto ry o f re lig io n s for p o ssib le an sw ers fo r the
developm ent of tem poral into spatial categories (cf Lindem ann 1985: 121-123). H e
(1975: 244) rejects O um ranic influence as being determ inative for the understanding
of eschatology in Ephesians:

H T S 4 6 /IA 2 (1 9 9 0 } 107
Esdiatology in Ephesians

... Q u m ra n -'P a ra lle le n ’ etw a zu 2: 5 ff lassen sich nur m etaphorisch,

nicht a b e r k o n k ret raum lich v ersteh en , und vor allem en th a lte n sie
d urchw eg d e n e sc h a to lo g isch e n V o rb e h a lt, ... D ie T h e o lo g ie des
E p h esersb riefes b a sie rt au f d e r V orstellung vom E n d e d e r Z eit, in
O um ran wird dieses E nde gerade nocii erw artet.

Lindem ann deem s G nostic influences m ore possible and sees a reciprocal influence
b etw een G nosticism and C hristianity w hilst the a u th o r o f E phesians utilizes both
P auline and G nostic conceptions in certain p arts o f E phesians 2. H e (1975: 247)
fin d s th is e sp e c ia lly in th e G n o s tic p o rtra y a l o f th e c h u rc h . A ny te m p o ra l
eschatological d esig n atio n s in the p a ra e n e tic secto r of E p h esian s a re view ed as
traditional m aterial w ithout any real tem poral designations. Lindem ann allows for
m ore G n o stic (by m etonom y, P lato n ic) influences. H e concurs with the idea of
K asem ann that there is a transition here in the eschatology of the early church from
an overtly early p a ro u s ia e x p e c tatio n , in w hich the conv en tio n al te m p o ral and
sp a tia l dualism of ap o caly p tic a re e ssen tially n o rm ativ e for a u th e n tic P au lin e
Christianity, to an adapted eschatology.

2.1.4 A n exalted ecclesiology

It was already seen in M ussner’s reference to history and eschatology (2.1.1.1 above)
that the church assum es an exalted position. Similarly, and yet m ore pronounced in
the opinion of L indem ann (1975: 238), the church is to be understood as a timeless
entity. T he red acto r wants to portray the church as a tim eless eternal structure, as
that which is ‘now’, always ‘was’, and consequently “will b e’ in eternity. As far as the
Ephesian author is concerned the earth is simply ‘not-church’ {Nicht-Kirche). T here
is no world of evil and the world o f G od, heaven is the realm of the church and the
C hristian, th at which is above w here the ages are already being revealed. This idea
of tim elessness is innately and necessarily an ingredient of the theological-system atic
position of the letter:

... das jetzige Sein D er Kirche in den H im m eln, ihre ‘G egenw art’ also,
ist ja zugleich ih r en d g iiltig es Sein - ‘Z u k u n ft’, d ie d o ch n u r als
V e ra n d e ru n g d e r G eg en w a rt v ersta n d e n sein k o n n te, kann es aus
diesem G runde nicht geben (L indem ann 1975: 238).

However, the distinction betw een the church and the world lies th erein th at the end
of tim e and the end o f the world are simply fulfillm ents o f the will of G od, while to
th e C h ristia n they p re s e n t th e salvific acts of G o d w hich a re ex p ressed in the

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participation of the Christian in the fate o f Jesus (L indem ann 1975: 238-9).
A lthough in a different sense, L ona (1984: 81) also m aintains th a t the church
fulfills a cohering force, in th at eschatology should be re ad from the view point of
ecclesiology. In his view, eschatology in this letter is a theological Gesamtkonzeption
which can be brough t u n d er th e d en o m in ato r of ecclesiology (L o n a 1984: 81), so
th at one can characterize eschatology in E phesians as ekidesiologische Eschatologie
(L ona 1984: 442). The general presentation of the redactor shows th at he does not
have eschatological issues in a narrow sense in mind. However, this is m ore clearly
d e te c te d w hen he d eals w ith th e u n d ersta n d in g o f tim e in E p h esian s. A fte r an
investigation o f E ph esian s 2: 1-5; 2: 11-3 and 5: 8, he concludes th at tim e is cast
w ith in a n e g ativ e p e rs p e c tiv e . T h e ch u rch re p la c e s a n d s u p e rs e d e s tim e as
'Heilsinstanz’ (L ona 1984: 269). This, however, is not based on any heilgeschichtliche
developm ents. T his accen tu atio n o f the church is also clear from th e next main
inquiry m ade by Lona into the relationship betw een eschatology in E phesians and
the contingent situation of the readers (Lona 1984: 428-48): Firstly, he postulates a
possible general and specific Sitz im Leben (L ona 1984: 430-40). T o this situation,
th e red a c to r answ ered in a le tte r with an ap p ro p riate eschatology. T he essential
answ er o f the red a c to r (L o n a 1984: 442-8) how ever, was n o t esch ato lo g ical but
ecclesiologicai. ‘D as v erhaltnis d ieser A spekte d e r E schatologie zur G em ein d e-
situ atio n ist nicht u n m itte lb ar gegeben, so ndern wird durch die E schatologische
O ualifisierung d er Ekklesiologie verm ittelt’ (Lona 1984: 445).
T h e p re s e n t w rite r d iffe rs fro m L o n a ’s v iew (s e e 4 .1 .2 ) th a t E p h e s ia n
eschatology is essentially ecclesiologicai and that it is merely incidental. This view is
evidenced by the following statem en t about th e occu rren ce o f eschatology in the
p a ra e n e tic section o f the le tte r: ‘H ie r k onnte auch die E schatologie des Briefes
nicht helfen. Sie hatte ihre Funktion im Z usam m enhang mit d er Ekklesiologie auf
einer grundsatzlichen E bene erfiillt’ (L ona 1984: 448).

2 2 R e s e a rc h e rs th a t find it u n n e c e ssa ry to d en y fu tu ris tic e sch a to lo g y from

E phesians
In a m erely exem plary fashion, reference is m ade here to C aragounis (1977), Barth
(1974 & 1984) and Lincoln (1981).
Except for Lincoln, who deals with Pauline eschatology as such, although mainly
from one perspective, none of these w orks can be classified as m ajor w orks on the
topic. N ev erth eless, they investigate co gnate asp ects an d th e re fo re sufficiently
characterize the outcom e of investigations on eschatology.

N T S 4 6 /1 A 2 (1990) 109
Eschalology in Ephesians

2.2.1 N o apriori rejection o f futuristic eschatology

C haracteristic of this approach is the supposition that futuristic eschatology is a sine
qua non, along with the concurrent existence of realized eschatology.
B arth (1974) consistently concludes (som etim es after lengthy discussions) in all
the relevant E phesian passages, th at the Ephesian author unequivocally m aintains a
futuristic perspective, however, portrayed in different imagery (see for example his
com m ents on 4: 13). H e (1974: 440-1) even espouses the view that the growth and
fulfillm ent concepts indicate a parousia expectation.
C aragounis (1977: 136-9) is of the opinion that regarding the éi/ dim ension in
E phesians, th e re is a certain tim elessness in th e p hrases e v X p ia ta i and éi/ xoíq
énoupai/íou;. However, the fact th at these phrases indicate an o th er dim ension does
n o t sim ply m e a n a d u a lism , a lth o u g h th a t m ay be in fe rre d . T h e co n c e p t of
áuaKe(tKxAaíaxjiq is a m eans to an end, as indicated by the doxology in Ephesians 3,
w hich su p rem e en d is th e w orship o f G o d by th e church, w ho ex p erien ced the
avoKecljaXaiwaK;. It im plies th a t a lread y h ere and now th e church begins on a
course of action and a m ode of being - praising H im - which belongs properly to an
‘eschatological tim e ’, th a t is, to the auoKeitiaXa'ujjaiq and ‘beyond it’ (C aragounis
1977: 138). H e (1977: 145) in terp re ts the en tire act of ai/aKeclxxXaiwaiq eschato-
logically, both present and future:

... th e 0vaKei|iaXai(Daiq o f th e pow ers is also, strictly speaking, an

eschatological concept, which shall transpire when the C hristian shall
n o t only be s e a te d e v Toiq e n o u p a i/io iq e v X piaxip (w h ere he is
already), but shall cease his fight against the powers and be effectively
joined to His H ead as a m em ber o f the body.

T h e re is th en , how ever, a clea r op en n ess in C arag o u n is’ findings as regards the

p ro b a b ility o f fu tu ris tic esc h a to lo g ic a l d im en sio n s in E p h e sia n s w ith a c le a r
recognition of the present eschatological participation by the C hristian (the church).
Similarly the en tire m atter o f the G entiles being incorporated into the salvific
econom y o f G o d is se e n as in d icativ e o f an esc h ato lo g ical a c t by th e usage o f
mysterion (C aragounis 1977: 141-2): ‘It was noted in a n o th e r connection th a t the
m ysterion o f 1: 9 f is th e all-co m p reh en d in g eschatological personage o f G od as
m ade known to the a u th o r ....’ (C aragounis 1977: 141). And in the proclam ation of
this ji.u a tn p io i', the a u th o r o f E p h esian s fulfills a task of esch ato lo g ical im port
(C aragounis 1977: 143).
Lincoln, w ho devotes a fairly lengthy treatm en t of the heavenly perspective in
the eschatology of E phesians (Lincoln 1981: 133-166), adm its in his discussion of

no H TS 4 6 /1 A 2 (1990)
 H R Lemmer

E phesians, heaven and realized eschatoiogy (1981: 166-8) to the p redom inance of
realized eschatoiogy in Ephesians, but denies that this necessitates a rejection of
futuristic eschatoiogy.’ T h ere is still a clear indication o f th e role o f the future in
Ephesians. A ccording to Lincoln (1981: 167), this is reflected in Eph 1: 14; 2: 7; 4:
30; 5: 5; 6: 8; 13 an d 1: 21 an d e ls e w h e re . T h e re la tio n s h ip o f th e d o u b le
esch ato lo g ical p ersp e ctiv e is seen in th e light o f th e P au lin e in dicative and
im perative with its "Become what you are"’ (Lincoln 1981: 167). This, however, is a
tw o fo ld fo cu s, a n d n e ith e r a s p e c t sh o u ld b e p la y e d d o w n . A n in te re s tin g
ob serv atio n is th a t the realized aspects play a m ore p ro m in en t role in the m ore
liturgically cast chapters of Ephesians (1-3), and vice versa (Lincoln 1981: 167).

2 .2 2 Jew ish-Q um ran ic influence is m o re p ro b a b le th a n th a t from G no stic o r

mystery religions
C aragounis is certain that correspondence in usage o f (itxrcfipiov, in both Ephesians
and O u m ra n ic w ritings, m akes th e la tte r a p o ssib le so u rce fo r th e E p h e sia n
o ccu rren ce. N everth eless, he (1977: 134) is c arefu l to n o te: ‘... th e co n n ectio n
betw een O um ran and Eph will have to be dem onstrated, for it cannot be assum ed as
a m a tte r o f co u rse.’ H e (1977: 134) is clearly convinced th a t the jiuCTtfipiou in
Ephesians ‘... belongs to the Jewish (sic) tradition of designating G o d ’s riches, truths
and plans as a TT or fiucjTiipiou'.’ Caragounis (1977: 120-1) rejects, on the basis of
u n c e rta in o rig in s. G n o stic ism as w ell as th e m ystery re lig io n s, as a p o ssib le
background. H is claim s (w hich are as cogent as th o se w ho accep t G n o stic and
hence G reek influence) to a m ore Jewish background, leads him to pose indirectly
a more Jewish apocalyptic view of eschatoiogy in E phesians (C aragounis 1977: 117-
135).
Lincoln (1981: 169-184) finds clear links, con cu rren ces and convergence with
Jew ish m odes o f ap o c a ly p tic th o u g h t, b o th te m p o ra l as w ell as sp a tia l. T h e
reasoning of Lincoln (1981: 170-4) in a discussion of heaven and th e two ages in
which E phesian passages are frequently referred to, appears to be convincing since
he has acquainted him self thoroughly with the apocalyptic m aterial itself (see also
his discussion on Paul, heaven and apocalyptic (Lincoln 1981: 174-180). However,
in spite of the strong Jewish Vorlage and tradition, it allows for H ellenistic influences
as well. L incoln (1981: 178) re lie s esp ecially on th e findings o f H en g el, w ho
d isp e lle d ‘... th e m isco n cep tio n th a t sp a tia l te rm in o lo g y m ust n ec e ssa rily be
H ellen istic and to show the co m b in atio n o f sp a tia l an d tem p o ral c a te g o ries in
apocalyptic.’ A nd positing ‘... a general syncretistic context m eans th at again the
Hellenistic-Jewish thought world is likely to provide some of the closest parallels for
many concepts in Ephesians ...’ (Lincoln 1981: 139).

UTS 4 6 /! & 2 (1990) 111

Eschatology in Ephesians

G enerally, the approach of Lincoln does m ore justice to the probability o f both
Jew ish and H ellenistic backgrounds of Ephesians, and it is especially this inclusive
approach which is appealing and persuasive.

2J23 This view is p artial to the probability o f Pauline authorship

D enying traditional eschatological categories in Ephesians is an inevitable cause or
corollary o f accepting non-P auline authorship. T he inverse of this is also true, see,
fo r e x a m p le , L in c o ln (1 9 8 1 : 135) w ho in d ic a te s his p r e f e re n c e fo r P a u lin e
a u th o rs h ip a n d c o n se q u e n tly m a in ta in s a m o re tra d itio n a l p ro file o f P au lin e
eschatology in Ephesians.

2.2.4 R a th e r th a n c o n sid e rin g E p h e s ia n s to b e a n a b e r r a tio n o f a c c e p te d

‘Paulinism ’, this view postulates a different contingent historical situation
It seem s th at rath e r than any radical developm ent o r difference in authorship, it is
th e c o n tin g e n t h is to ric a l s itu a tio n (w h a te v e r th is s itu a tio n w as) th a t is th e
determ inant in the different focus of eschatology. This is clearly argued by Lincoln
(1981: 177; 182) in his posits for possible divergence in eschatological em phases,
namely its directness to the specific contingent situation. This approach is sim ilar to
th at followed by th e present au th o r (cf 3. below). In this approach Lincoln (1981:
181-4) concurs w ith B e k e r’s p ro p o sitio n for contingency, p o stu la tin g this in his
d iscu ssio n o f a p o ssib le d ev e lo p m e n t in P a u l’s eschatology: ‘W e a re on safe r
herm eneutical ground in taking the course followed in this study, o f examining the
form and function o f P aul’s eschatological language in its various settings’ (Lincoln
1981: 182; italics H RL).

22S T h e seem in g ly d if fe re n t tra d itio n s c o n ta in e d in E p h e sia n s a re q u ite

reconcilable with Pauline thinking
O ne may here m erely refer to the m onum ental work done by V an R oon (1974) as
well as the m ore re c e n t and clea r article by B arth (1984), to see th a t E p h esian
th o u g h t co n stru cts can com fortably be reco n ciled to those w ritings a cc ep ted as
genuinely Pauline.

3. M U L T IFA R IO U S E SC H A T O L O G IC A L PE R SPE C T IV E S IN E PH E SIA N S

3.1 Basic prem ise and methodology

It was h ere endeavored to allow the text to dictate in its w idest circum ference the
p aram eters of a possible contingent situation, ra th e r than opting for a reductionist

112 H TS 4 6 /1 A 2 (1990)
 HR Lemmer

or either-or approach which just accepts the one or o th er perspective on eschatology

(L em m er 1988; 27-31; 116-133). F u rth e rm o re , to fit into this p o stu lated Sitz im
Leben and raison d ’être it is presupposed that the eschatology contained in the letter
is ra th e r an ad a p ta tio n to the posited contin g en t situ atio n th an an a b e rra tio n of
Pauline eschatology. T h e following two v ariables (th e h erm eneutical prem ise, as
well as the postulation o f the relatedness of pneum atology and eschatology) acted as
determ inants in the outcom e of this investigation.

3.1.1 A basic herm eneutical and m ethodological prem ise

T h e d a ta p o rtra y e d on th e p ro file o f E p h e sia n e sch ato lo g y in 3.2 below , was
synthesized in the following m anner: O n th e basis o f a sim ilar prem ise as th at put
forth by B ek er (1980; cf the discussion o f L em m er 1988: 23-24), alb eit with the
acceptance of Pauline authorship of Ephesians, it was p o stulated th at Paul adapts
his tra d itio n a l eschatology to ad d ress the co n tin g en t situ a tio n o f th e le tte r. By
m ean s o f a sy n ch ro n ic analy sis (L e m m e r 1988: 116-133), such a h y p o th etical
co n tin g en t situ atio n was ex tra p o late d from the letter. T h e re a fte r an analysis o f
sm aller relevant units in the discourse was carried out.

3 .1 2 P neum atolog y an d ecclesiology as c o o rd in ates for th e u n d e rstan d in g o f

eschatology in Ephesians
T his d atu m o f co o rd in ates clearly em erg ed in th e research u n d e r discussion (cf
L em m er 1988: 487-501 and especially 489-493 for a reflection of, The relatedness o f
the triad: Pneumatology, eschatology and ecclesiology). Initially th e notion th a t the
understanding of eschatology in Ephesians may be facilitated from the perspectives
of the Spirit and the church, was partly a supposition but was la te r confirm ed as a
d e fin ite re su lt of the investig atio n : N am ely, th a t h e re is an in n a te related n ess
betw een eschatology and pneum atology (and vice versa) which im plies th at both a
study of the related n ess as well as the investigation o f pneum atology as such will
further elucidate the understanding of the eschatology of Ephesians.
T he la tte r is confirm ed by the opinion o f A dai (1985: 61-84, cf also 274) who
h o w e v e r, m e r e ly p o s its th a t th e p n e u m a to lo g y o f E p h e s ia n s f a c ilita te s
understanding of the m oot aspect o f eschatology:

O bwohl in christologischer H in sic h t... das Heil schon realisiert ist, ist
in p n e u m a to lo g is c h e r H in sic h t d as e n d g iiltig e H e il n o c h n ic h t
re a lis ie rt. D ie se r B efund ist d e r Schliissel zum V e rsta n d n is d e r
Eschatologie des Eph.

H TS 4 6 /1 A 2 (1990) 113
Eschalology in Ephesians

A com plete understanding o f E phesian eschatology can therefore not be arrived at

w ith o u t an a ly z in g it in its in te ra c tio n w ith p n e u m a to lo g y a n d e cclesio lo g y .
N evertheless, the following contours may be drawn from the em erging perspectives.
T he m ain reason for this specific characterization o f eschatology is that from this a
d ifferen t p ersp ectiv e can be cast u p o n th e Spirit and th e ecclesia w hen they are
viewed together.

3 2 C haracterization o f eschatology in Ephesians

T h e follow ing discussion m erely reflects th e salie n t persp ectiv es; for th e actual
substantiation thereof, see L em m er (1988).

3.2.1 Spatial dim ensions in E phesian eschatology

F ro m th e b e g in n in g o f th e E p h e sia n d isc o u rse , a c le a r s p a tia l d im e n sio n is
portrayed. The entire salvific design started from heaven and leads back to heaven.
Indeed, eschatology is already contained in proctology, however, here only true in a
spatial sense.
It is especially th e asp ects of p ro le p tic and p raesen tic eschatology th a t are
denoted by the spatial dim ensions o f heaven-earth, above-below. The latter datum
is especially validated by the way in which the Spirit links heaven to earth and vice
versa. This spatial interaction by the Spirit, however, does not negate the tem poral,
since these are only occasional impingements.

3.2.2 T em poral dim ensions in E phesian eschatology

T h e ten sio n th a t exists in E p h esia n esch ato lo g ical thinking is n o t b etw een the
spatial and tem poral, but occurs strictly in the tem poral dim ension in the following
way: T h at which is experienced in the spatial realization o f the Spirit from heaven
h e re an d now , m ust in ev itab ly in cite th e b eliev ers to a n tic ip a te yet a g re a te r
realization, w hen the p resen t and the an ticip ated future will concur (1: 13-2; 10).
This anticipation (reflected, for example, in the concept of appaPw i') indicates that
much is still extant, such as the full en tran ce and access into the presence o f the
Father. In the tem poral dim ension there is a clear past and future perspective. The
very fact of the extan t fulfillm ent of the in heritance, as well as the future day on
w hich this will tak e place su b sta n tia te the futuristic perspective. This is further
underscored by the fact th a t a terminus ad quern is envisaged for the com pletion of
the ecclesia, intensively but also extensively.
T he fu tu ristic p ersp ectiv e n e ith e r u n d ersco res nor negates any notion o f an
im m inent re tu rn ; this id ea is simply not p aten tly referred to in E phesians. The
tem poral dim ension is not only underscored by the final day as a day of deliverance,

114 UTS 46/1 <i 2 (1990)

 HR Lemmer

but also inasmuch as that day may be the harbinger of judgm ent.

3 .2 3 C orrelation betw een spatial and tem poral eschatology

T he tem poral dim ensions are clearly juxtaposed to the spatial in E phesians (1; 3-14;
2: 6-7). H o w ev er, th e a u th o r d o e s n o t in tim a te any te n s io n b e tw e e n th ese
dim ensions. In fact, at tim es they are m ade to coincide with o n e a n o th e r. This
h a p p e n s w hen th e s p a tia l im p in g es u p o n th e te m p o ra l, fo r e x a m p le , in th e
experience of the believers during worship.
In G o d ’s designs the spatial and tem poral dim ensions of eschatology fecundate
and interact with one another to bring about His ultim ate intended com pleteness of
m easure. The one aspect is never portrayed as suspending the other. N evertheless,
in the church’s experience of the presence of the Spirit, the Spirit at given m om ents
seem ingly suspends both space and tim e, although H e does not o b lite ra te either.
AI.SO in the life of the church these two dim ensions exist alongside each other, whilst
the d atum of the p ro le p tic ex altatio n (sp atial asp ect), w ith, and in th e C hrist,
rem ains a constant. T h ere are those im pingem ents by the Spirit th at m akes the
church realize that the final fulfillment is still extant. O ne such occasion w here the
spatial and tem poral coincide, may be the Lord’s supper and during the concom itant
worship (L em m er 1988: 403-453).

3.2.4 Fourfold character o f Ephesian eschatology

T he following com posite character of eschatology in E phesians follows as a result of
further conclusions drawn from the form er three perspectives.

3.2.4.1 Proleptic eschatology

T h e a u th o r o f E p h esia n s in te rp re ts the e n tire e sch ato lo g ical p ro cess from the
viewpoint of the reconciliatory act of the Christ event (1: 10). The incorporation of
the church into this event by its union in the Christ, causes it to proleptically share in
th a t w hich is en v isag ed at th e e n d (2: 1-10): th e c o m p le tio n o f th e c h u rc h ’s
experience of the Christ-event.
T he p ro lep tic aspect o f eschatology is also v alid ate d by th e corollary o f the
C hrist-event, nam ely the effusion of the Spirit as eschatological gift which is o f a
prom issory nature (1: 11-14). The present first installm ent is com m ensurate to that
which is to be bestowed at the end, in fullness. This proleptic a.spect is underscored
by the presen t experience of the church. T h at which the church experiences is not
im aginary, b ut it is not co m p lete, since, a lth o u g h th e church has p ro lep tic a lly
trium phed over evil forces, it still has to contend with the latter and their influences
until the final end.

UTS 46/1 ,i 2 (1990) 115

Esclutotogy in Ephesians

3 ^ .4 2 Eschatology in the process o f realization

G o d ’s p u rp o s e in b rin g in g th e tim e s to c o m p le te n e s s , e m a n a te s fro m th e
reconciliatory work of the Christ, which is to be realized in the present history of the
church. This process o f realization is evidenced by people coming to faith in Christ;
or furtherm ore, as they are appropriated by G od unto Himself, as His possession.
The evidence of this is validated by the many notions of the building and growth
o f th e church, for ex am p le, th e church reac h in g th e to ta lity o f G o d ’s in te n d ed
d im ensions. T his do es n o t o f necessity n eg ate any term inus ad quem since the
r e a c h i n g o f th e s e d im e n s io n s a r e m e t a p h o r i c a l o f th e s p a t ia l s o m a tic
com prehensions of the dim ensions of Christ’s love (L em m er 1988: 304-324).
Inasm uch as com pletion presupposes the idea of realization, this oft-occurring
notion, also suppo rts th e id ea of eschatology in the process o f realizatio n . This
process moves betw een the two eschatological focal points (realized and futuristic
eschatology) and is also underscored by the present experience of the church, in that
it is not com pletely free from evil onslaughts by inimical spiritual forces.

3.2.43 A naleptic * eschatology

T he au th o r of E phesians clearly accepts the d atu m o f a fixed p o in t (spatially but
also tem porally in the future, or then from eternity, cf 1; 4, 20-23), from which the
eschatological process is perspectivised. This is true inasmuch as the future reaches
back into the present, in oth er words, that which is elsewhere indicated as intended
future is portrayed as now real (2: 1-7). This is also true inasmuch the Spirit who is
red o len t from th at w hich is future, is the harb in g er o f the future (an d the o th e r­
w orldly) into the p resen t reality (cf 1: 13-14 and 1: 15-23). T he a n a le p tic aspect
then also becom es evident in the life of the church by accepting th at that which the
believers may experience at tim es, com es to them by the Spirit from th e ir future
inheritance (2: 18, 5: 16-18fO. T he future inheritance and all that it em anates from
(the intentions and glory o f G od), provide a fixed point.

3.2.4.4 Praesentic eschatology

In itse lf th is d e sig n a tio n may in d ic a te an e n tire ly new an d d iffe re n t fa c e t of
E phesian eschatology, b u t this constitutes the converging a re a which results from
the convergence of p ro lep tic and a n a le p tic esch ato lo g ical facets. A p ra esen tic
dim ension cannot be denied in Ephesians. However, it is not an autarchical dim en­
sion, but an inferred reality from the existence of the pro lep tic and the analeptic

• A naleptic is here understood in its etymological sense o f ‘taking up’. T he G reek (a'oXtni^u; is
used for ascension (cf B auer 1971:114).

116 H T S 4 6 /IA 2 ( I9 9 0 )
 HR Lemmer

eschatology. F urtherm o re, it is a depiction of expediency, since it is done with the

re a d e rs’ con tingent situ atio n in m ind. This contin g en t situ atio n obviously neces­
sitated th e actualizatio n of the future (th e a n ale p tic aspects) in p resen t term s, as
well as the inevitable consequence o f th e p ro lep tic elem en ts in th e C hrist event.
This praesentic eschatology is not only an objective fact; but an existential reality,
w hen th e Spirit tem porarily im pinges, at tim es, upon the earth ly existence of the
church.

4. C O N C LU SIO N

4.1 R E PL Y T O C ER T A IN ISSUES
By way of a summary, som e o f the issues raised in 2.2, may now be addressed. This
interaction only responds to results and not to aspects of m ethodology o r analysis.

4. L 1 T he relatedness o f history and eschatology

R a th e r th a n view ing h istory as e ith e r ov ertly sa c re d , evil o r n o n -e x iste n t, th e
E p h esian a u th o r do es not n eg ate th e existence o f history as such. H ow ever, he
m erely con cen trates on the salvation historical aspects o f the establishing and the
growth of the church by the proclam ation of G o d’s salvific designs. Any observation
th a t g en eral history is susp en d ed o r th a t it is innately evil in E p h esian s, rests on
syllogism s an d c an n o t be su b s ta n tia te d . T h e p re s e n t ex a lte d ex iste n c e o f th e
C h ris tia n a n d th e c h u rch in h ea v e n can sim ply b e e x p la in e d fro m a p o ssib le
co n tin g e n t situ a tio n o f th e re a d e rs, ra th e r th a n fro m p re s e n tin g a univ ersally
axiom atic datum . This implies that a com plete suspension o f tem poral categories is
based on a fallacy. It can be thus deduced th at futuristic expectations are intact, and
it is unnecessary to follow a reductionist approach o f explaining away any tem poral
notions as trad itio n al rests. In this way L in d em an n ’s ‘ex isten tialist’ views on the
situ a tio n o f E p h e sia n s is a d e n ia l o f th e c le a r fu tu re dim en sio n s, in w hich the
p re s e n t s itu a tio n o f th e ch u rch is n o t e n tire ly th a t o f th e C h rist, b u t m erely
‘a c c o rd in g ’ (K axá) to th a t o f th e C h rist in h e av en . L in d e m a n n ’s p o sit th a t in
E phesians the historical developm ent is a developm ent w ithin space, is a denial of
th e p ro le p tic n o tio n s w hich d o n o t n e g a te th e te m p o ra l a sp e c t, b u t r a th e r
u nderscores it. Sim ilarly, his posit (L in d em an n 1975: 193) of an already realized
óiwaKe(t>oXaía)aiq o f everything, d o es n o t do ju stic e to th e p e rv ad in g n o tio n of
developm ents and teleological perspectives in w hich tim e and space are at tim es
correlational.

H TS 4 6 /1 A 2 (1990) 117
Eschaldogy in Ephesians

O ne c an n o t ag ree w ith L e n a ’s p o stu la te th a t th e tra d itio n a l eschatological

elem ents in E phesians seem a correction of the strong praesentic view. In fact, in
view of the possible comm unicative situation, it may be posited that these incidental
referen ces to a trad itio n a l eschatological view ra th e r reflect a different situation:
the author is communicating by association and is drawing from comm on stock. This
im plies th a t the actu al tra d itio n a l eschatological bases in both the m inds of the
re a d e r s an d th a t o f th e a u th o r, w ere far w id e r th a n w hat is re fle c te d in the
discourse.

4 .1 2 T raditionsgeschichte’ and Ephesians

T he form er im plies th at any clea r p resen tatio n of ‘now -and-not yet’ schem es and
notions that reflect the Jewish apocalyptic ideas of the two-age doctrine, need not be
e x p la in e d aw ay to m a k e th e le tte r a cc o rd w ith G n o stic th o u g h t c o n stru c ts .
T em p o ra l and sp atial categ o ries exist to g eth er w ithout any tension in the letter.
Furtherm ore, eschatological perspectives offered in E phesians would not be foreign
to those in the so-called accepted Pauline letters.

4 .1 J Ecclesiolugy in E phesiaas
R ead ing the le tte r in this way also has as coro llaries th at the church need not be
view ed as th e re fe re n c e p o in t o f all history, n e ith e r d o es th e c h u rc h ’s p rese n t
position replace all tem poral categories, nor does it supplant C hrist and the Spirit.
A lthough the ecclesia, as the body and building of Christ, is undeniably accentuated
in E phesians, it do es not imply th a t it has a on e-sid ed existence in heaven. To
postulate this is necessarily a negation of data that indicates clearly the existence of
th e ecclesia in th e m idst o f th e co n c re te sp h ere from w hich it was called , now
however, on a different niveau and as a new and separate entity.
R a th e r th a n sp e a k in g o f a ‘h eav en ly ecclesio lo g y ’ as su ch , th e a u th o r of
E phesians is working out the im plications of the church’s incorporation in the C hrist
for their present situation. Although the church is im portant, it is never elevated to
an autarchical entity such as the Spirit, but it is always and ever, dependent on the
salvific acts of G o d, the C h rist an d the Spirit. L o n a’s (1984: 81) p o stu late that
eschatology in E phesians should be viewed from the point of view o f the ecclesia has
m erit. Eschatology, however, rem ains the m ore com prehensive entity in Ephesians.
N evertheless, the au th o r does perspectivise eschatology to address the contingent
situation o f Ephesians, which may, a t times, imply a certain intrinsic ‘subservience’
o f eschatology to ecclesiology. In this thesis it was found that the church o perates
on two levels: bo th in th e evil w orld as well as in the heavenly sphere. However,
from a tem poral viewpoint, it is different from, but yet an integral part o f this world.

118 H TS 4 6 /1 A 2 (1990)
 H R Lemmer

4.2 Final observation

If, as a presupposition, a m ore p ertin en t or nuanced eschatoiogy is allowed to exist
in Ephesians, and that eschatoiogy represents the ad aptation rath er than aberration
o f traditional Pauline eschatoiogy, it will be found that E phesians does not present
som e kind of Fremdkorper, when com pared with the rest o f the corpus Paulinum.

W orks cited
A D A I, J 1985. D er Heilige Geist als Gegenwart Gottes in den einzelnen Christen, in
der K irche a n d in der Welt: S tu d ien zu r P n eu m a to lo g ie des Epheserbriefes.
F rankfurt a M; P eter Lang.
B A R T H , M 1974. Ephesians: A new translation with introduction and commentary.
New York; Doubleday. (The A nchor Bible Vol 34 and 34A.)
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