Ephesians 1:1,2

Address and Greeting.

The Apostle, in all his Epistles, follows the custom of the times, which named the writer first, then the person or persons addressed, adding a brief greeting. All his designations of himself and of his readers have a distinctive Christian tone, quite as much as the Apostolic salutation. (See further on Romans 1:1-7.) The form here used is the briefest, and is nearly identical with that found in Colossians 1:1-2; the resemblance to the opening verses in 2 Cor., 2 Tim., is also very marked.

Ephesians 1:1. Paul. See General Introduction.

An Apostle. See Romans 1:1.

Of Christ Jesus. The weight, but not the mass, of authority favors this order, which is found in 2 Corinthians 1:1; Colossians 1:1; 2 Timothy 1:1 (according to the best authorities). As an Apostle he belongs to Christ Jesus; it is implied that he derives his authority from Him; that his message is about Christ Jesus is an inference, and not the primary meaning.

Through the will of God. This phrase, occurring also in the address of the three Epistles above named, states the means by which he became an Apostle. ‘It is sufficient to indicate, humbly and in unfading remembrance of his wonderful conversion and calling, that he has received his Apostleship without his own merit or worthiness, through the will and grace of the Most High (Galatians 1:15-16), hence that he had not assumed it for himself or obtained it through the mediation of others' (Braune). His official position was not only from God, but also through His will (comp. Galatians 1:1). The expression is, therefore, one of humility as well as of dignity. Stier suggests further, in view of the passage which follows (Ephesians 1:3-11): ‘an Apostle and messenger, through the will of God, brings no other message than a glad one, the gospel of redemption unto blessedness.'

To the saints. The term is repeatedly applied to Christians in the New Testament (comp. Romans 1:7). Its primary meaning is that of consecration to God's service; the thought of personal sanctity is usually implied, and sometimes becomes the prominent one; but in an address like this the term is used in the most general sense, ‘as designating the members of Christ's visible church, presumed to fulfil the conditions of that membership' (Alford).

Who are in Ephesus. On the question respecting the words ‘in Ephesus,' see introduction, § 1. We reject altogether the view which omits any local phrase, and explains ‘who are' as ‘who are actually such.' On the city, see Introduction, § 1.

And the faithful, or, ‘believers.' It is unnecessary to repeat ‘to,' since this is only a further designation of the same persons. The word translated ‘faithful' in the New Testament frequently means having faith (full of faith), rather than having fidelity; the latter sense is the classical one. The two ideas of trusting and trustworthy are both found in connection with the Hebrew equivalent.

In Christ Jesus. This qualifies the word ‘faithful' alone, and not ‘saints' also. This was the element in which their faith existed. The idea of fellowship seems to be always implied in the phrase, ‘It was not a mere external dependence placed on Him, but it had convinced itself of His power and love, of His sympathy and merits; it not only knew the strength of His arm, it had also penetrated and felt the throbbing tenderness of His heart; it was therefore in Him ' (Eadie).

Ephesians 1:2. Grace to you. Comp. on Romans 1:7. The E. V. supplies ‘be' here, as usual; but in these greetings it is not necessary to supply any verb. The second ‘from' is also unnecessary.