Ephesians 1

1:1,2. All Christians must be saints; if they come not under that character on earth, they will never be saints in glory. Those are not saints, who are not faithful, believing in Christ, and true to the profession they make of relation to their Lord. By grace, understand the free and undeserved love and favour of God, and those graces of the Spirit which come from it; by peace, all other blessings, spiritual and temporal, the fruits of the former. No peace without grace. No peace, nor grace, but from God the Father, and from the Lord Jesus Christ; and the best saints need fresh supplies of the graces of the Spirit, and desire to grow.

"\nand fulness, Eph 1:21.\n\nVer. 1. Paul, an apostle of Jesus Christ by the will of God,....\n[See comments on Ro 1:1].\n[See comments on 1Co 1:1].\n[See comments on 2Co 1:1].\n[See comments on Ga 1:1].\n\nTo the saints which are at Ephesus; of this place, see the note above upon the title of the epistle, and [See comments on Ac 18:19]. The persons residing there, to whom the epistle is written, are described by their character, as "saints"; being separated by the grace of God the Father in eternal election; whose sins were expiated by the blood and sacrifice of Christ; and to whom he himself was made sanctification; and who were internally sanctified by the Spirit of God, and lived holy lives and conversations. The Alexandrian copy, and some others, and the Vulgate Latin version, read, "to all the saints"; whether officers of the church, or private members, whether rich or poor, bond or free, strong or weak believers, of greater or lesser abilities.\n\nAnd to the faithful in Christ Jesus: who were in Christ, not only by electing grace, but were openly and manifestly in him, through converting grace; and abode in him as branches in the vine; continued constant, and persevered in faith and holiness; and were faithful to the cause and interest of Christ, and to his Gospel and ordinances; and were hearty and sincere in the profession of their faith in Christ, and love to him and his: or, as the Arabic version renders it, "and to them that believe in Jesus Christ"; with all their hearts, to the saving of their souls; who look unto him, venture on him, rely upon him, and trust in him for life and salvation, and who shall certainly be saved; of such the church at Ephesus consisted, to whom this epistle was written: of the church there, [See comments on Ac 20:17].\n\n{a} L. 5. c. 29. {b} Plin. ib. Justin ex Trogo, l. 2. c. 4. {c} Philostrat. Vita Apollon. l. 8. c. 3.\n\n\n "

THE EPISTLE OF PAUL THE APOSTLE TO THE EPHESIANS Commentary by A. R. Faussett INTRODUCTIONThe headings (Eph 1:1, and Eph 3:1, show that this Epistle claims to be that of Paul. This claim is confirmed by the testimonies of Irenæus, [Against Heresies, 5.2,3; 1.8,5]; Clement of Alexandria, [Miscellanies, 4, P. 65, and The Instructor, 1.8]; Origen, [Against Celsus, 4,211]. It is quoted by Valentinus, A.D. 120, namely, Eph 3:14-18, as we know from Hippolytus [The Refutation of All Heresies, p. 193]. Polycarp [Epistle to the Philippians, 12], testifies to its canonicity. So Tertullian [Against Marcion, 5,17]. Ignatius [Epistle to the Ephesians, 12], which alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians in his Epistle.Two theories, besides the ordinary one, have been held on the question, to whom the Epistle is addressed. Grotius, after the heretic Marcion, maintains that it was addressed to the Church at Laodicea, and that it is the Epistle to which Paul refers in Col 4:16. But the Epistle to the Colossians was probably written before that to the Ephesians, as appears from the parallel passages in Ephesians bearing marks of being expanded from those in Colossians; and Marcion seems to have drawn his notion, as to our Epistle, from Paul's allusion (Col 4:16) to an Epistle addressed by him to the Laodiceans. Origen and Clement of Alexandria, and even Tertullian, who refers to Marcion, give no sanction to his notion. No single manuscript contains the heading, "to the saints that are at Laodicea." The very resemblance of the Epistle to the Ephesians, to that to the Colossians, is against the theory; for if the former were really the one addressed to Laodicea (Col 4:16), Paul would not have deemed it necessary that the churches of Colosse and Laodicea should interchange Epistles. The greetings, moreover (Col 4:15), which he sends through the Colossians to the Laodiceans, are quite incompatible with the idea that Paul wrote an Epistle to the Laodiceans at the same time, and by the same bearer, Tychicus (the bearer of our Epistle to the Ephesians, as well as of that to Colosse, Eph 6:21; Col 4:7); for who, under such circumstances, would not send the greetings directly in the letter to the party saluted? The letter to Laodicea was evidently written some time before that to Colosse, Archbishop Usher has advanced the second theory: That it was an encyclical letter headed, as in Manuscript B., "to the saints that are … and to the faithful," the name of each Church being inserted in the copy sent to it; and that its being sent to Ephesus first, occasioned its being entitled, as now, the Epistle to the Ephesians. Alford makes the following objections to this theory: (1) It is at variance with the spirit of the Epistle, which is clearly addressed to one set of persons throughout, co-existing in one place, and as one body, and under the same circumstances. (2) The improbability that the apostle, who in two of his Epistles (Second Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification.