Ephesians 1:1,2

CRITICAL AND EXPLANATORY NOTES

Ephesians 1:1. To the saints.—Dismiss the commonly accepted meaning. Not men who by hard and rigorous methods have reached the heights where but few abide, but those who, as the elect of God, are separated from everything unholy and kept for God’s peculiar possession (1 Peter 2:9). And faithful.—Sometimes the word may mean “believers,” sometimes “trust-worthy.” “The use of the adjective for the Christian brotherhood cannot be assigned rigidly either to the one meaning or the other. Its very comprehensiveness was in itself a valuable lesson” (Lightfoot).

Ephesians 1:2. Grace … and peace.—The light-hearted Greek salutation was, “Rejoice”; the more sober Hebrew—our Lord’s own—was, “Peace be to you.” Here both unite.

MAIN HOMILETICS OF THE PARAGRAPH.— Ephesians 1:1

Apostolic Salutation.

I. He declares the divine source of his authority.—“Paul, an apostle of Jesus Christ by the will of God” (Ephesians 1:1). The faithful ambassador scans his commission with the utmost care, and is solicitous to clearly understand the will of his Sovereign. If he examines his own fitness for the office, it is only to be humbled under a sense of unworthiness, and to express surprise that he should be chosen to such a dignity and be entrusted with such powers. His supreme ambition is to sink his own personal predilections in the earnest discharge of his duty. Paul does not dilate on his own mental capabilities or spiritual endowments. He accepts his appointment to the apostleship as coming directly from the hand of God, and recognises the divine will as the source of righteousness and of all power to do good. This lofty conception of his call gave him unfaltering confidence in the truth he had to declare, inspired him with an ever-glowing zeal, rendered him immovable in the midst of defection and opposition, and willing to obliterate himself, so that the gospel committed to him might be triumphant. The true minister, in the onerous task of dealing with human doubt and sin, feels the need of all the strength and prestige conferred by the conscious possession of divine authority. He seeks not to advance his own interests or impose his own theories, but to interpret the mind of God to man and persuade to submission and obedience. The power that makes for righteousness has its root in the divine will.

II. He designates the sacred character of those he salutes.—“To the saints which are at Ephesus, and to the faithful in Christ Jesus” (Ephesians 1:1). The Ephesian saints were made so by their faith in Christ Jesus. They were not saints because Paul called them so. Sanctity is not the result of human volition, nor can it be created by a college of cardinals. “Many saints have been canonised who ought to have been cannonaded.” Sanctity is the gift of God, and is bestowed on those who believe in Christ Jesus and maintain their allegiance by continued faith in him. They are holy so long as they are faithful. The saints of God! “Think,” says Farrar, “of the long line of heroes of faith in the olden times: of the patriarchs—Enoch the blameless, Noah the faithful, Abraham the friend of God; of the sweet and meditative Isaac, the afflicted and wrestling Jacob; of Moses, the meekest of men; of brave judges, glorious prophets, patriotic warriors, toiling apostles; of the many martyrs who would rather die than lie; of the hermits who fled from the guilt and turmoil of life into the solitude of the wilderness; of the missionaries—St. Paul, Columban, Benedict, Boniface, Francis Xavier, Schwartz, Eliot, Henry Martyn, Coleridge, Patteson; of the reformers who cleared the world of lies, like Savonarola, Huss, Luther, Zwingli, Wesley, Whitefield; of wise rulers, like Alfred, Louis, Washington, and Garfield; of the writers of holy books, like Thomas-à-Kempis, Baxter, Bunyan, Samuel Rutherford, Jeremy Taylor; of the slayers of monstrous abuses, like Howard and Wilberforce; of good bishops, like Hugo of Avalon, Fénélon, and Berkeley; of good pastors, like Oberlin, Fletcher of Madeley, Adolphe Monod, and Felix Neff; of all true poets, whether sweet and holy, like George Herbert, Cowper, Keble, and Longfellow, or grand and mighty, like Dante and Milton. These are but few of the many who have reflected the glory of their Master Christ, and who walk with Him in white robes, for they are worthy.”

III. He supplicates the bestowal of the highest blessings.—“Grace be to you, and peace” (Ephesians 1:2). Grace and peace have a divine source. Grace is the rich outflow of God’s goodness, made available for man through the redeeming work of Christ. There is sometimes the thought that grace implies God’s passing by sin. But no, quite the contrary; grace supposes sin to be so horribly bad a thing that God cannot tolerate it. Were it in the power of man, after being unrighteous and evil, to patch up his ways and mend himself so as to stand before God, there would then be no need of grace. The very fact of the Lord’s being gracious shows sin to be so evil a thing that man, being a sinner, is utterly ruined and hopeless, and nothing but free grace can meet his case. This grace God is continually supplying. Grace, like manna, will rot if kept overnight. “Wind up thy soul,” says George Herbert, “as thou dost thy watch at night.” Leave no arrears from day to day. Give us this day’s food; forgive us this day’s sins. Peace is first peace with God, with whom the soul was at enmity; then peace of conscience, troubled on account of repeated sins, and peace with all men. All our best wishes for the welfare of others are included in the all-comprehensive blessings of grace and peace.

Lessons.—

1. The will of God is the highest authority for Christian service.

2. The saintly character is the outgrowth of a practical faith.

3. Grace and peace describe the rich heritage of the believer.

GERM NOTES ON THE VERSES

Ephesians 1:1. Paul’s Introduction to the Epistle.—The design of this epistle is more fully to instruct the Ephesians in the nature of that gospel they had received, to guard them against certain errors to which they were exposed from the influence and example of unbelieving Jews and Gentiles, and to inculcate upon them the importance of a conversation becoming their faith and profession. It contains the substance of the gospel.

I. Paul here calls himself an apostle of Jesus Christ.—The word “apostle” signifies a messenger sent on some particular business. Jesus Christ is called an Apostle because He was sent of God to instruct and redeem mankind. Paul and others are called apostles because they were sent of Christ to teach the doctrines they had received from Him. To confirm this commission, as well as to give their ministry success, Christ, according to His promise, wrought with them and established their words with signs following.

1. Paul was an apostle by the will of God.—He received not his call or commission from man; nor was he, as Matthias was, chosen to his apostleship by men; but he was called by Jesus Christ, who in person appeared to him for this end that He might send him among the Gentiles, and by God the Father, who revealed His Son in him, and chose him that he should know His will and be a witness of the truth unto all men.

2. He was called of God by revelation.—It was not a secret revelation known only to himself, like the revelation on which enthusiasts and impostors ground their pretensions, but a revelation made in the most open and public manner, attended with a voice from heaven and a light which outshone the sun at noonday, and exhibited in the midst of a number of people to whom he could appeal as witnesses of the extraordinary scene. The great business of Paul and the other apostles was to diffuse the knowledge of the gospel and plant Churches in various parts of the world.

II. Paul directs this epistle to the saints and faithful.—The phrases denote they had been called out of the world and separated from others that they might be a peculiar people unto God. The religion we profess contains the highest motives to purity of heart and life. If, content with a verbal profession of and external compliance with this religion, we regard iniquity in our hearts, we are guilty of the vilest prevarication, and our religion, instead of saving us, will but plunge us the deeper into infamy and misery. That which is the visible ought to be the real character of Christians.

III. The apostle expresses his fervent desire that these Ephesians may receive the glorious blessings offered in the gospel.—

1. Grace. Pardon is grace, for it is the remission of a deserved punishment. Eternal life is grace, for it is a happiness of which we are utterly unworthy. The influences of the divine Spirit are grace, for they are first granted without any good disposition on our part to invite them, they are continued even after repeated oppositions, they prepare us for that world of glory for which we never should qualify ourselves.

2. Peace.—By this we understand that peace of mind which arises from a persuasion of our interest in the favour of God. Our peace with God is immediately connected with our faith in Christ. Our peace of mind is connected with our knowledge of the sincerity of our faith. “If our heart condemn us not, we have confidence toward God.” The way to enjoy peace is to increase in all holy dispositions and to abound in every good work. If the apostle wished grace and peace to Christians, surely they should feel some solicitude to enjoy them.—J. Lathrop, D.D.