Ephesians 1:1

Ephesians 1:1-2. Greeting

1. Paul See Acts 13:9 for the first occurrence of this name of the Apostle. He probably bore, from infancy, both the two names, Saul(Saoul, Saulus) and Paulus, the first as a Hebrew home-name, the latter for use in the Gentile world. Paulus (Paul) would thus naturally become the prevalent name during the Christian life-work of the bearer.

an apostle Lit., an envoy, a missionary; in the Gospels and Acts always in the special sense of an immediate Delegate from the Saviour; except perhaps Acts 14:14, where Barnabas bears the title. In Romans 16:7 the sense is perhaps more extended; certainly so in 2 Corinthians 8:23. It always, however, in N. T., designates at least a sacredmessenger, not excepting Philippians 2:25, where see note in this Series. St Paul needed often to insist on the fact and rights of his apostleship in the highest sense of the word; 1 Corinthians 9:1-2; 2 Corinthians 12:12; Galatians 1:1. See further, Appendix F.

of Jesus Christ Of Christ Jesus is the order in many documents. The sacred name (Jesus) and title (Christ) occur togetherin the Gospels five times, in the Acts often, in the Epistles perpetually. It is most important to remember that Christis merely the Greek version of the Hebrew Messiah(Anointed). In the N. T. it thus constantly refers back to O. T. prophecy and to the truth (uttered by the Messiah Himself, John 4:22), that "salvation is of the Jews."

by the will of God So, in the same connexion and position, 1 Cor., 2 Cor., Col., 2 Tim. In 1 Tim. (and Titus 1:3) we have "according to the commandment" of God. See Galatians 1:1 for the deep certainty of a direct Divine commission which underlay such a phrase in St Paul's mind. He knewhimself to be "a vessel of choice, to bear the name" (Acts 9:15) of his Lord.

saints Holy ones; persons possessed of holiness, separated from sin to God. It is true that this is "the language of charitable presumption" (Pearson, Exposition of the Creed, Art. ix); when a community is thus described, St Paul does not thereby positively assert that each individual answers the description. But observe that this presumptive use of the word "saint" does not lower the true sense of the word, so as to make it properlymean, e. g., merelya member of a Christian community, a possessor of visible Church privileges.

which are at Ephesus "Some very ancient authorities omit at Ephesus" (margin of Revised Version). On the question thus raised, see Introduction, ch. 4.

and to the faithful I. e. "the saints," under a different aspect. For the word as used, of Christian believers, see Acts 10:45 ("the faithful of the circumcision"); Acts 16:1 ("a faithful Jewess"); 2 Corinthians 6:15 ("the faithful with the unfaithful," i.e. the believer with the unbeliever); Colossians 1:2; 1 Timothy 4:3 ("them who are faithful and know, &c.), 1 Timothy 4:12 ("the faithful"), 1 Timothy 5:16 ("any faithful man or faithful woman"), 1 Timothy 6:2 ("faithful," i.e. Christian, "masters"); Titus 1:6. These and similar passages, and the contrast of the word "unfaithful" (infidelis, infidel), shew that as a designation of Christians it means not trustworthy but trustful; full of faith, in the Christian sense. On its application to the community, see on "saints," above.

in Christ Jesus See, for parallels to this all-important phrase, Rom 8:1; 1 Corinthians 15:18; 2 Corinthians 5:17, &c. And compare the Lord's language, John 6:56; John 14:20; John 15:2-7; and the illustration given by e.g. Ephesians 5:30. The "saints and faithful" are regarded as solidairewith their Lord, in respect both of inseparable interest, holy dearness, and oneness of spirit (1 Corinthians 6:17); specially the latter. The Epistle itself is a large comment on the phrase.