Ephesians 1:1-2

THEEPISTLE OF PAUL TO THE EPHESIANS1

_____________I. ADDRESS AND SALUTATION

Ephesians 1:1-2

1Paul, an apostle of Jesus Christ2 by the will of God, to the saints3 which [who] are at [in] Ephesus,4 and to [omit to] the faithful [or believers] in Christ Jesus: [.] 2Grace be to you, and peace, from God our Father, and from [omit from]5 the Lord Jesus Christ.

EXEGETICAL AND CRITICAL

Ephesians 1:1. The Inscription (address). A. The writer (Ephesians 1:1 a). Paul. Comp. the Introduction to the Epistle to the Romans. Beza (Acts 13:9) explains the fact that he thus names himself in all his Epistles, by saying that he as the Apostle to the Gentiles retains the appellation used by them. Jerome: “The name Paul is the token of victory, raised above the first spoils of the church among the heathen.” [Comp, Schaff, Romans , 6 p. 58.]—An apostle of Jesus Christ by the will of God.—We find precisely as here ἀπόστολος Ἰησοῦ Χριστοῦ διὰ θελήματος θεοῦ in 2 Corinthians 1:1; Col 1:1; 2 Timothy 1:1. While in the earliest Epistles to the Thessalonians there is no qualifying phrase, Paul calls himself in Philemon 1:1, δέσμιος Χριστοῦ Ἰησοῦ, and writes in Philippians 1:1 : Παῦλος καὶ Τιμόθεος, δοῦλοι Χριστοῦ Ἰησοῦ; in 1 Corinthians 1:1 κλητός is prefixed, in Romans 1:1 δοῦλος Ἰησοῦ Χριστοῦ is added, in Titus 1:1 δοῦλος θεοῦ, ἀπόστολος διʼ Ἰησοῦ Χριστοῦ are joined together, while in 1 Timothy 1:1; instead of διὰ θελήματος θεοῦ, we find κατʼ ἐπιταγὴν θεοῦ σωτῆρος ἡμῶν καὶ Χριστοῦ Ἰησοῦ τῆς ἐλπίδος ἡμῶν. In Romans 1:1; Galatians 1:1; Titus 1:1, still further amplifications are appended. In this variety there is nothing arbitrary, but a consideration of the circumstances and relations determines the special form of the inscription in each letter, as in each case must be shown and has been shown. The shortest form, used here by the Apostle, is sufficient to indicate, humbly 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. He did not present himself to the Ephesians as a stranger, as in the case of the Roman church, nor had he to deal with opponents, as in the case of the Galatians, nor was he approaching the end of his life, as it appears in the Pastoral Epistles. Hence there was no need of such an amplification as in those letters. Still, as he was not writing about a private matter, as to Philemon, but of Church and Christianity at large, and the Epistle is an official letter of great importance, the official designation should not be omitted. Comp. the Introduction, § 1. 2, § 3.

Ἀπόστολος is an official title. [Comp. Romans, p. 59.] See Luke 6:13 (ἀποστόλους ὠνόμασεν); Mark 3:14 : ἴνα . Hence 1 Timothy 2:7 : κῆρυξ καὶ and πρεσβεύειν ὑπὲρ Χριστοῦ, 2 Corinthians 5:20; Ephesians 6:20. As an Apostle, one sent out, he is dependent on the Sender, has his authority in Him (against Harless), since κατʼ ἐπιταγὴν—Χριστοῦ Ἰησοῦ, 1 Timothy 1:1, does not describe the source, the origin of the Apostolic authority, but only the corresponding activity, the situation in accordance with the commission. It is no self-glorification, but in ἀπόστολος Ἰησοῦ Χριστοῦ there is expressed the feeling of dependence, in κατʼ ἐπιταγὴν—Ἰησοῦ that of attachment; thus in 2 Corinthians 3:5 he calls himself ἱκανός, “sufficient,” but denies his ἱκανότης ἐκ τοῦ θεοῦ, his “sufficiency is of God.”

The genitive Χριστοῦ Ἰησοῦ accordingly designates chiefly Him who sends, who gives authority; the subject of the proclamation commanded to the Apostle is indeed the same Lord; but this lies in the nature and Being and position of the Sender, not in the genitive. Paul thus marks the authority which he has in the Christian church. [Ellicott and Alford follow Harless in taking the genitive as one of simple possession, but Eadie thinks it indicates also “the source, dignity and functions of the Apostolic commission,” as well as including the idea of authority.—R.]

Finally, the position of the words must be considered. The best and most MSS. read here Ἰησοῦ Χριστοῦ; the same order is found in Galatians 1:1 without variation, but in all other Pauline inscriptions Χριστοῦ Ἰησοῦ is the better attested reading, so that Tischendorf (Exodus 7:0, maj.) reads thus in every case except Galatians 1:1, while Knapp and others read Ἰησοῦ Χριστοῦ, except in Philemon 1:1. The difference in position expresses a difference of shading in the view. “Jesus” is the personal name of Him who appeared in the form of a servant, referring chiefly to His humanity. “Christ” is the official name of the Mediator, referring to the Divinity of the Son mediating from eternity. Historically the Apostolic proclamation begins with the Jesus in the form of a servant, the Son of man, rising to the Christ, the Son of God, as He proved Himself to be. Thus it occurred in the revelation to Paul, whose question the Lord thus answered: “I am Jesus whom thou persecutest” (Acts 9:5; Acts 26:15; Acts 22:8); in the last passage “of Nazareth” is added. He refers back to this most pointedly in Galatians 1:1; hence in that passage the reading is Ἰησοῦ Χριστοῦ without variation. But for this very reason the prevalent designation of Paul as “an Apostle of Christ Jesus” is explicable: for the exalted Son of Man, the Christ, who had appeared in Jesus of Nazareth, had called him to be an Apostle, while He had called all the others in the form of a servant. There is, however, no perceptible reason in the church to which he writes, nor in the contents of the Epistle,7 nor in the circumstances in which he writes, for giving prominence to this distinction or to the consciousness of it. Hence the better supported reading is the more to be accepted, since, the subsequent context (πιστοὶς ἐν Χριστῷ Ἰησοῦ) might give occasion for substituting the more usual order.

Διὰ θελήματος θεοῦ sets forth the means, as in 1 Corinthians 1:9 : ὁ θεὸς δἰ οὐ ἐκλήθητε; Galatians 4:7 : κληρόνομος διὰ θεοῦ (א. A. B. C; F. G.: διὰ θεόν). In these cases the preposition διά with the genitive evidently stands in connection with the causa principalis, seeming to be entirely=παρά, ὑπό. So in Galatians 1:1, ἀπό and διά are definitely distinguished, and διά is there applied to Christ and also to God. Fritzsche’s remark does not meet the case: est autem hic usus ibi tantum admisseus, ubi nullam scntentiæ ambiguitatem crearet. Winer (p. 3558) comes nearer, since διά does not designate the author as such, i.e., as him from whom something proceeds, but chiefly as the person through whose endeavors or favor, etc., something is imparted to some one. It is precisely the activity and efficacy of the Divine will over against the various difficulties which must be overcome and set aside, “the achieving and penetrating power, the energy” of the same, which is indicated. It does not rest nor repose, as if what comes, only came hither from Him or out of Him; He must be active, must further in the present. Hence this phrase is not merely a reference to the final and supreme ground and to the important prerogative of his calling, as one divinely authorized, in order to remove all suspicion of intrusion and unwarranted appearance or writing, but it is also a reminder of the continued energy of the free grace of God; what exalts and sustains him and what humbles him, he comprehends here in one; it is as much an expression of humility as of dignity. Here this added phrase has “still another peculiar meaning. For when an Apostle in the Holy Spirit begins to write an Epistle, he knows already with the first word, what will follow further; he has conceived and borne the whole, before he begins his greeting. If we read further, how in Ephesians 1:3-11 all the consolation of this Epistle is brought out of the revealed mystery of the gracious good pleasure and will of God, we can mark what the Apostle has already in mind: an Apostle and messenger through the will of God brings no other message than a glad one, the gospel of Redemption unto blessedness. Comp. Romans 1:10-11; Romans 15:29; Romans 15:32. It is a counsel of grace creating joy and peace, this will of God, through which he also, who from Saul had become Paul, in his call to be an Apostle stands before all who should believe on Jesus Christ unto eternal life, as an example of the mercy that saves sinners (1 Timothy 1:12-16).”—Stier. [Ellicott gives especial weight to the latter part of Stier’s view, Alford to the former, while Eadie clings to the single notion of authority.—R.] Accordingly the remark of Melancthon, although accepted by most commentators, does not cover the case: Vides, quanta cura fuerit Spiritui sancto certos nos reddere, de verbo Dei, ut et secure crederemus et non aliud audiremus præter hoc verbum.

B. The recipients of the Epistle (Ephesians 1:1 b).—To the saints who are in Ephesus and the faithful [or believers] in Christ Jesus.—Ἅγιοι is applied to Christians according to the analogy of the Hebrew קָדֹושׁ (Exodus 19:6; Deuteronomy 7:6; Deuteronomy 14:2; 1 Peter 2:9) as those consecrated to God, as members of a sanctified fellowship, of the kingdom of God, of the Church of Christ. Although in the nature of the Christian communion there is not merely, the calling and destination but also the condition and furtherance of inward holiness, so that the latter are to be chiefly thought of in connection with an ἄγιος and can never be separated entirely from him, still they are not assumed in the word itself [Harless thus restricts it], so that this is not to be regarded as a moral peculiarity (Estius, Grotius and others), nor does it express the call in the history of personal salvation and the moral destination, so as to mean: those called to holiness (Schenkel). If the former view includes too much, the latter includes too little. The principle of holiness has already come to them and even into them (Lange); not merely is the goal of their calling held up before them, but the strength to attain to it is conceded and imparted (Stier). So that ἄγιος designates not merely a goal, a destination, but a relation into which the man is transferred and with which something is placed in himself.9

The inner side of this relation, the demeanor is here designated by πιστός, which means not merely faithful, reliable, but is also=πίσυνος (in any case from πείθω), πιστεύων blieving, Comp. Passow sub voce.10 So that it is used, not only in contrast with ἄπιστος (John 20:27; 2 Corinthians 6:15), but without such a connection (Galatians 3:9; 1 Timothy 4:3; Titus 1:6), even in the address (Colossians 1:1). On this account it is not to be applied to constantia in sanctimonia (Grotius) or perpetuitas in evangelica fide (Baumgarten). Matthies is as little justified in limiting πιστοί to the enlightened believing nature, and referring ἄγιοι to the sanctified affectionate walk, as is Schenkel in applying the latter to the destination of the life and the former to the direction of the heart. For πιστεύω is not merely a direction of the heart, but a living activity, the acceptance and appropriation of what is proffered together with the devotion of one’s own person to the Giver of every perfect gift.

Καί joins πιστός with ἄγιος, as belonging together, like Colossians 1:2, and thus are indicated the external relation established from above, and the demeanor of the church corresponding thereto, or “prominence is given both to the external relation and the internal condition of the Christian” (Harless). There is no ground for taking the conjunctive particle as epexegetical, as Beza and others do, appealing to Ephesians 2:8; Galatians 6:16. Although the absence of the article before πιστοῖς renders this admissible, it is decidedly opposed by the fact that the union of ἁγίοις and πιστοῖς is a description of the one church on its objective and subjective side, of the two important elements in the completion of the idea (Bengel: Dei est, sanctificare nos et asserere, nostrum, ex Dei munere credere): the two notions do not cover the same ground, nor does one replace or explain the other; besides, Paul, least of all, would elevate the subjective above the objective element, and that too with an apparent exaltation of the Ephesian church, as though the vocati were all fideles. Because the article is wanting before πιστοῖς, it is not allowable to find indicated in the two words two different grades or parts of the church, as does Stier,11 appealing to 1 Corinthians 1:2, where he thinks three grades are referred to; and yet dropping “the thought of grades, which is but indistinctly present in the two words,” he applies them to two parts, the first of which is thought of in the first part of the Epistle, the other in the second part. The acceptance of such a division would be grammatically inadmissible here (we should then read τοῖς ἁγίοις καὶ τοῖς πιστοῖς), and a similar division of the matter of the Epistle is found in others also: should not then the churches to which they were written, have had these two parts just as in Ephesus, or should not Paul have so thought, of them in the letters addressed to them? The distinction is artificial.

Both ideas are further defined: τοῖς ἁγίοις τοῖς οὗσιν ἐν Ἐφέσῳ, πιστοῖς ἐν Χριστῷ Ἰησοῦ. The first marking the objective side of the church by a local qualification, the second, respecting its subjective side, by the life-sphere of faith; each is thus defined more closely according to its nature. On ἐν Ἐφέσῳ, see Introduction, § 5 [and Textual Note³]. Whether it is accepted or rejected makes little change in the sense of the words.—Τοῖς οὗσιν means those who are. In Romans 1:7; 1 Corinthians 1:2; 2 Corinthians 1:1; Philippians 1:1, ἐκκλησίᾳ τῇ οὔσῃ or ἁγίοις τοῖς οὗσιν stand in connection with a following statement of the place, as herewith ἐν Ἐφέσῳ. This justifies the presumption that here too it can mean only this; nor does the word admit of any other meaning. It is entirely inadmissible, to explain τοῖς οὗσιν without ἐν Ἐφέσῳ as meaning “actual” (to the actually holy); this would read: τοῖς ὅντως, Basil (τοῖς Ἐφεσίοις ἑπιστέλλων ώς γνησίως ἡ νωμένοις τῷ ὄντι δἰ ἐπιγνώσεως—ὅντας αὐτοὺς—ὠνόμασεν) to the contrary notwithstanding. Bengel, who does not accept ἐν Ἐφέσῳ, renders: qui præsto sunt, referring to Acts 13:1; Romans 13:1. But the passages cited, Acts 13:1 : κατὰ τὴν οὖσαν ἐκκλησίαν, and Romans 13:1 : αἱ δὲ οὖσαι ἐξουσίαι, by the participle of εἶναι mark only present existence and validity (in the churches which are existing there at present, the powers ruling there at present), and Bengel himself shortly before explains with more exactness: qui sunt in omnibus iis locis, quo Tychicus cum hac epistola venit, so that the participle has still a local reference. Such a reference must at all events be retained, and if ἐν Ἐφέσῳ must be omitted, then there is a lacuna, either intentional on the part of the writer, as in the case of a circular letter, or occasioned by the transcribers.

Ἐν Χριστῷ Ἰησοῦ is joined to πιστοῖς. The connection with ἐν is not objectionable,12 even though πιστὸς ἐν does not occur elsewhere; for in Colossians 1:1 : πιστοῖς , the phrase qualifies ἀδελφοῖς so 1 Timothy 1:2 : γνησίῳ τέκνῳ ἐν πίστει. But πίστις ἐν Χριστῷ is found in Ephesians 1:15; Colossians 1:4; Galatians 3:26 : μετὰ πίστεως καὶ , 1 Timothy 1:14; and πιστεύειν ἐν τῷ εὐαγγελίῳ Mark 1:15. Since ἐν designates the element, the life-sphere, the principle, the inmost life-fellowship of the believer, it is not=εἰς (Baumgarten), for it is not the object, aim or direction of the believer that is marked, but his activity and vitality.13 Hence it is also not=διὰ Χριστοῦ, for the means are not here discussed, as Schenkel thinks, nor is it to be rendered: fidem in Christo reponentibus (Meyer), since in that case we should find ἐπί with the dative (Winer, p. 867). The position ἐν Χριστῷ Ἰησοῦ must be noticed, since at the beginning we read ἀπόστολος Ἰησοῦ Χριστοῦ, and so too in the greeting, Ephesians 1:2. “The proclamation of the messenger proceeds mainly from Jesus, preaching and proving that He is the Christ—but the faith of the saints rests mainly on the Christ, the Messiah, the giver of the gift of God, of eternal life (Romans 6:23). Comp. Col 1:4; 1 Timothy 2:5; 1 Timothy 1:14-15.”—Stier. “In Christ” is in this Epistle the centre and heartbeat of the apostolic proclamation. Comp. Ephesians 1:3-4; Ephesians 1:6-7; Ephesians 1:10-13, etc. [See Eadie’s remarks in Homil. Notes.—R.] This formula corresponds entirely to the phrases “in Adam,” “in Abraham,” referring to the efficient fellowship of life. The connection with πιστοῖς must be retained, the more since ἁγίοις has already an added qualification. It is true ἐν Χριστῷ might be joined with ἁγίοις, as in Philippians 1:1. But it does not result from this, that it belongs here not merely to πιστοῖς but also to ἁγίοις, as Schenkel, Harless and others think; as if Paul had written: τοῖς ἁγίοις καὶ πιστοῖς ἐν Χριστῷ Ἰησοῦ! One might say with the same reason, that τοῖς αὗσιν ἐν Ἐφέσῳ belonged to πιστοῖς, since the believers also are there.

While Paul writes τῇ ἐκκλησίᾳ in 1 Corinthians 1:2; 2Co 1:1; 1 Thessalonians 1:1; 2 Thessalonians 1:1; ταῖς εκκλησίαις Galatians 1:2; in Romans 1:7; Philippians 1:1; Colossians 1:2, he says: τοῖς ἁγίοις. In the former cases he has in view the unity comprehending the Christian persons, in the latter the persons standing in this unity: this form will, therefore, scarcely support the view, that it bears in itself a more confidential character. (Schenkel on Colossians 1:2.) For the Romans were strangers to the Apostle, while the Colossians, Corinthians and Galatians were known and dear. Still less is there to be found in this difference an indication that he had founded the church in question or some one else.

Ephesians 1:2. The Salutation. [On the Pauline salutations, see Dr. Schaff’s note, Romans, p. 57.] Grace be to you and peace.—Χάρις has the same root as χαίρω, χαρά, χάρμα (joy), χαρτός (pleasant), from which also carus, gratius, gratia, grates are derived. It means favor, gracious character, loving, obliging devotion to another, such as that of a wife to the husband, the enjoyment of love. See Passow sub voce. The thought of the Scripture is aptly expressed by the German word Gnade, the original meaning of which may be perceived in the expression: die Sonne gent zu Gnaden (the sun goes down, goes under), ein gnädiger Regen (a rain that falls lightly and penetrates deeply). It is compounded of ge, with the signification of strengthening, multiplying (as in Geräusch, Geschrei, etc.), and naden (down, into the depths). Gnade, grace, is therefore condescending love and beneficent kindness of God, the Lord, condescending indeed from the heights of glory into the depths of darkness. Comp. Kling, 1 Corinthians 1:3 (Biblework). [The English word grace, as will be seen from the etymological remark above, has the same root as the Greek word used here, and is its nearest possible equivalent in all its various meanings.—R.]

Εἰρήνη from εἴρω (to knit, to speak, according to Plato, Cratylus, p. 398, D: τὸ εἵρειν λέγειν ἕστι, according to the analogy of sero, sermo, sermonem nectere) designates a union after separation, reconciliation after contest and quarrel, since then the speech is no longer against, but to and for each other, since then comes rest and joyousness, παῤῥησία. It is Friede, peace, because one is glad and free [froh und frei], the actual well-being, corresponding to the Hebrew שָׁלֹוס. [The meaning of the Hebrew word is aptly expressed thus: “Peace, plenty, and prosperity.”—R.] First comes χάρις, grace, “that which is subjective in God and Christ, which the Apostle wishes to be directed and shown to his readers; the latter is the actual result, which is presented through the bestowal of grace” (Meyer on Romans 1:7); grace is the ground of sanctification and of peace, peace is the goal of faith; the dative ὑμῖν “to you,” viz., ἁγίοις and πιστοῖς, after χάρις indicates that “grace” first of all becomes their portion, and then “peace” becomes and remains theirs more and more. The thought will be best completed from 1 Peter 1:2; 2 Peter 1:2, where πληθυνθείη is added,14 even if this word is not in the Apostle’s mind; for as ἅγιοι and πιστοί they are already partakers of these, and in Christians there is a growth both of grace and peace.

From God our Father and the Lord Jesus Christ.—The preposition ἀπό designates the coming hither, without defining more closely the relation of that which comes to him from whom it comes, as is done by ἐκ and παρἁ, or denoting the activity of him from whom it comes, as in the case of ὑπό. On the further distinction between these prepositions, see Winer, pp. 342 f., 346 f. Here ἀπό therefore means simply from, governing both the genitives: θεοῦ πατρὸς ἡμῶν and κνρίου Ἰησοῦ Χριστοῦ. Both grace and peace come from both God and Jesus Christ; in this then God and Jesus are alike. Still in 2 Corinthians 13:13 Paul says: “the grace of our Lord Jesus Christ,” placing it before “the love of God.” In the present passage the two are distinguished by closer qualifications. “Our Father” denotes the fatherhood of God; we rejoice as His children “by virtue of the adoption (Ephesians 1:5) attained through Christ.” With the word “our” the Apostle includes himself and the readers, called “you” just before, and all Christians, in humble, sacred joy. Κυρίου without ἡμῶν denotes in general the Lordship of Christ; He is such as Creator (Colossians 1:16; 1 Corinthians 8:6; comp. John 1:3), as Propitiator and Redeemer (Acts 20:28), as the exalted Son of man (Philippians 2:9-11); and such power as Lord He has from God the Father (Ephesians 1:22; Matthew 28:18) until the consummation of the plan of salvation (1 Corinthians 15:24; 1 Corinthians 15:28), while He in His appearance as Messiah (Χριστός) has God as head (1 Corinthians 11:3) and is “God’s” (1 Corinthians 3:23). Comp. Harless in loco. It is inconceivable how any can [as the Socinians], in opposition to the language and thought alike, make the genitive “Lord Jesus Christ” co-ordinate with “our,” and thus dependent on “Father;” but what is not possible for those who are unwilling to perceive Christ in His Dignity above us, and us in our need below Him!

The importance of this benediction will be perceived from the constant repetition of it, even if in manifold forms. The briefest form is found in 1 Thessalonians 1:1 : χάρις ὑμῖν καὶ εἰρήνη; in Colossians 1:2 we have: χάρις ὑμῖν καὶ εἰρήνη ; 2 Thessalonians 1:2 : χάρις ὑμῖν καὶ εἰρήνη . Then as here (Ephesians 1:2) in Romans 1:7; 1 Corinthians 1:3; 2 Corinthians 1:2; Philippians 1:2; Philemon 1:3. In Galatians 1:3, ἡμὥν occurs after κυρίου, not after πατρός, and something further is appended, together with a doxology. Titus 1:4 : χάρις καὶ εἰρήνη The greetings in the two Epistles to Timothy are the fullest: χάρις, ἕλεος, εἰρήνη . “Mercy” enters between, to indicate the activity of “grace” towards this “peace.”

DOCTRINAL AND ETHICAL

1. Paul knows and feels himself to be an Apostle of Jesus Christ, quite as much as those who were immediately called and sent out by Jesus Himself. He too was called and ordained just as immediately in an extraordinary manner, as these in an ordinary way. On this account he adds, “by the will of God,” excluding all human choice and self-will in his call. Hence he is not to be reckoned as the thirteenth, but as the twelfth chosen in the place of the traitor Judas; the election of Matthias (Acts 1:15-26), having been occasioned by Peter and consummated by the disciples before the outpouring of the Holy Ghost, is to be regarded as a work of haste and precipitancy. [On the other hand, see Lechler, Biblework, Acts, p. 22. The question is discussed in the histories of the Apostolic times. “Paul never represents himself as one of the twelve, but seems rather to distinguish himself from them as one born out of due time, occupying a similar relation to the Gentile world, as the older apostles did to the Jewish.” Schaff, Hist. of the Apost. Church, p. 513. The only practical use made of it in modern times has been in the interest of Prelacy, against the people’s choice of ministers.—R.]

2. As Paul places himself upon an entire equality with the other Apostles, although he is pre-eminently the Apostle to the Gentiles (Acts 9:15; Acts 20:21; Acts 26:17-18; comp. Lechler, Biblework, Acts, p, 171), he designates the Apostolate as unique in its character, in respect to the immediate call, as well as to its special position and mission in the incipient stages of the Christian Church. This refutes the error of the Irvingites, who believe in the re-appearance of actual Apostles and the re-establishment and renewal of the Apostolate in their churches (Schenkel, Schmoller, on Galatians 1:2, Biblework). We must not, however, overlook the fact, that Paul in Philippians 1:1 calls himself in connection with Timothy only “the servant of Christ Jesus,” and in Romans 1:1, “servant of Jesus Christ,” in Titus 1:1, “servant of God,” first, and then “Apostle;” thus giving priority in these passages to the general official name; including his assistant with himself in Philippians 1:1, while in the two Epistles to the Thessalonians he mentions these without any further qualification. In the Apostolate, as a specializing of the general service of the church, we must regard the general ecclesiastical office as conjoined, finding in the former the basis of all real church offices. It is in fact the historically first form of office in the church, unfolding itself further in the wider course of ecclesiastical development, according to the necessity of the congregation, in conformity with the gifts and tasks of the church. Thus the diaconate soon sprang up (Acts 6:1-7), then other offices (Ephesians 4:11), especially that of “presbyter” in both Jewish and Gentile Christian churches. To this correspond the instructions and commissions imparted to the Apostles by the Lord Himself (Matthew 16:19; Matthew 18:18; Matthew 28:19-20, where the promise: “Lo, I am with you alway, even unto the end of the world,” is especially to be noted; John 20:21-23), which are still in force for the ministers of the word, and will be unto the end of the world. In addition, it may be remembered that the Apostle is writing to churches already existing, though in most cases founded by himself, so that he does not place himself with his office and ministry temporal in priority, nor as to his rank above the church, but works on and in her, as well as for her.

3. Paul regards the church from a double point of view, as consecrated to God, and believing. With the first term (ἄγιοι) he sets forth its objective ground, with the second (πιστὸι ἐν Χριστῷ Ἰησοῦ) its subjective life; the former marks the Divine work of salvation, the latter the human acceptance and appropriation; that indicates the relation of the church to God, this the demeanor; that defines their worth (dignity), this their worthiness; that is always first, impelling to the other, this is always second, having in the first its ground, impulse and power. In the objective factor, in God’s arranging and ordering, there is constantly given the power, which will and can and should become efficient, even though only latent at times. Nothing is said respecting the degree and extent to which this power, given in connection with the assembly effected by God, has wrought and been successful in the whole body; from the first feeble beginnings on to the consummation, there are manifold, unmistakable gradations; fluctuations, too, and relapses of a very dubious character. But above the appearance in single churches and periods, the eternal and glorious basis must not be misunderstood; here Paul gives an important example to the Ephesians. The Christian must confess in humble gratitude that he is ἄγιος, and in assiduous obedience feel and show himself to be πιστὸς ἐν Χριστῷ Ἰησοῦ.

4. God, who has condescended and given Himself to us as a Father (“grace be unto you from God our Father”) with His gifts (“peace”), stands together with Christ (“and the Lord Jesus Christ”) toward us as Giver and Dispenser. It is the will of God, who has ordered all things (“by the will of God”) to this end, constantly accomplishing His purpose actively through His creatures, inanimate as well as animate and personal, willing and unwilling, yes, resisting even. Accordingly the Lord sends His Apostles, remains together with the Father the constant source of all the benefits of salvation, aye, the element, the life-sphere for all the called and believing ones. Although it remains untouched here, in what relation the Lord Jesus stands to God the Father, it is still clear, that He needs no “grace” and “peace,” but is, as the sending Lord and partaker of Divinity, highly exalted above us, and we are deep below Him, poor, wretched, without peace, needing Him, but yet the objects of His mercy, who should become partakers of God.5. Grace and peace stand related to each other: in the former God condescends to man, in the latter man lifts himself to God. In grace, the Most High comes down into the depths of misery and sin; in peace, poor sinful man, taken up, reconciled, pacified, cleansed, draws nigh to his God and Father. Neither is complete at once, each has its development and history: grace, not merely forgiveness of sin, but deliverance, enlightening, sanctification, beatification, imparts ever more fully, penetrates ever deeper and wider, exalts ever more gloriously; peace, not merely rest, quiet, but union and harmony, strengthens more and more, grows and impels ever higher and more beautifully. This is indicated by the form of the benediction. The victory is decided; it will be followed up, improved, and that more completely—and all this by the ethical mode of faith, not an indefinite and general one, but the special definite faith in Christ Jesus the living Mediator of all blessing and salvation.

HOMILETICAL AND PRACTICAL

Did God make out of Saul, the persecutor of the Church of Jesus Christ, Paul the Apostle of Jesus Christ, then rejoice in humility and think that the same God who has made of thee a Christian, a joyous child of God, will help others to the same privilege; if He succeeded in doing this in your case, is it not even more likely to succeed in that of others?—Do not forget that in dealing with the Apostle of Jesus Christ, thou dealest with the will and work of God.—Take heed in thine office and calling, that thou standest there by the will of God.—Paul, so wonderfully led, so marvellously overcome and so highly favored, sees through all the defects, weaknesses, sins of his churches, their glory, the glory of the people of God, and their life of faith, however weak. Now then, do not starch thyself in thy precious office with proud ignoring of the worth of thy flock; rejoice in the worth of thy ministry, but at the same time in the church of thy Lord; do not depreciate the church of God because of human appearances or on account of individual members, however numerous, since thou dost claim respect for thy office despite thy sinful person. The dignity of the office and the calling is to be recognized, even if the person in office or called permits himself to become guilty of unworthiness.What is specifically Christian is this, that thou, called and trained by the Father, inwardly deniest the natural Ego more and more entirely, for the sake of the one and unique person, Jesus Christ.—He who is never satisfied in his morality, but humbly strives and believes and hopes, is near to Christ and belongs to Christ. Christless morality, irreligious virtue, or, as it was more faithfully termed in the last century and still is in this, “godless” virtue, calling and thinking itself “free,” has only the outward appearance, the garment, is really foolish pride. Thou canst be a broker or agent of morality, then thy part in it is usufructuary, but thou art no owner of it.—From the fact that thou art “holy,” i.e., consecrated to God, accepted by Him the Holy One, follows thy faith, which appropriates and believes what is Divine and holy, more and more inwardly to the internal personality. It is therefore not correct to say: Holiness proceeds from faith in Christ; hence Paul calls them believers, too. Nor is holiness merely the goal of Christian striving; he who has God and Christ, the Holy One, has holiness also; it is not put before us as a goal, far or near, but we, as Christians, are in it, as in an element, a sphere, that it may become ours, be in us, increasing and strengthening itself in us.—The saint consecrated to God (ἄγιος) says, first in the consciousness and confession of his faith, however: I am God’s! The believer (πιστός) says: God is mine! But that we are God’s always comes first, then that God is ours.—How well has Paul complemented the salutation of the Old Testament: Peace be with you (Judges 6:23; 1 Samuel 25:6, etc.), by adding or rather prefixing grace, which was not wanting in the Old Testament.

Starke:—A minister of Christ, a teacher of the Gospel, must be installed by the will of God. Mark this, ye runners, who run of yourselves.—Where grace is, there is peace also, even though it be not felt by a believer in his state of conflict.—Since grace and peace come from Christ as well as from God the Father, Christ must be very God as is the Father.

Rieger:—A believer is already a saint.—My God! I am Thine; therefore am I holy. Uphold me in faith on Christ Jesus!—The chief possession of the saints and believers is grace and peace. This is from the very first the life of their heart; this distributes to them their daily nourishment and strength, and with this, too, they are equipped even unto the end of their course.

Heubner:—The call of God to the ministry gives the proper joy in office.—The Apostolic benediction contains all that is worth wishing for.—Schenkel:—Neither the consummation of salvation nor the beginning of faith is to be found outside of fellowship with Christ.—Grace is the ground of our faith, peace the hope of our life.

Stier:—He whom the Lord admits among His called saints, has an inextinguishable spark of faith, that may bring him among the elect and faithful. And if there were left of the church only a lodge in a garden of cucumbers, a cottage in a vineyard, a well-nigh devastated, straitly besieged city, and the rest were as Sodom and Gomorrah—if instead of the Ephesus of the days of Paul and John, there remains only the miserable village of Aja-soluk: yet shall the besieged city of God remain His preserved city, until He Himself destroys it, and we would not regard His sacred people as rejected either in their dispersion or in their blindness.—Grace and peace, it is just this which is wanting to those who are away from Christ and without God in the world, aliens from the commonwealth of Israel. Grace and peace, it is this which is ever more and more needful for those, who have obtained precious faith in the righteousness which our God and our Saviour Jesus Christ gives. In this double yet single word we have once more: what proceeds from God and what should be effected in us. The first ground of all holiness is the grace of the Eternal One, meeting and preventing us; the final goal of all fidelity in faith is complete peace or entire salvation.

[Eadie:—“In Christ Jesus.” The faith of the Ephesian converts rested in Jesus, in calm and permanent repose. 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.—“Grace.”—As a wish expressed for the Ephesian church, it does not denote mercy in its general aspect, but that many-sided favor that comes in the form of hope to saints in despondency, of joy to them in sorrow, of patience to them in suffering, of victory to them under assault, and of final triumph to them in the hour of death.—“Peace.”—A conscious possession of the Divine favor can alone create and sustain mental tranquility. To use an impressive figure of Scripture, the unsanctified heart resembles “the troubled sea,” in constant uproar and agitation—dark, muddy and tempestuous; but the storm subsides, for a voice of power has cried, “Peace, be still,” and there is “a great calm:” the lowering clouds are dispelled, and the azure sky smiles on its own reflection in the bosom of the quiet and glassy deep. The favor of God and the felt enjoyment of it, the Apostle wishes to the members of the Ephesian Church.—R.]

Footnotes:

[1] Title: א. A. B. D. E. K. and others: πρὸς Ἐφεσίους, to which F. G. and others prefix ἄρχεται, some versions incipit. L. has τοῦ ἁγίου . [Elzevir has Παύλου τοῦ , which is followed in the E. V.—R.]

Ephesians 1:1; Ephesians 1:1.—[Rec., א. A. F. G. K. L., all cursives, some versions, read: Ἰησοῦ Χριστοῦ. B. D. E., some versions and fathers, Lachmann, Tischendorf, Ellicott, Alford: Χριστοῦ Ἰησοῦ. The latter is more usual (see Colossians 1:1) and seemingly better adapted to the contents of this Epistle, which would afford grounds for deciding against it. See in Exeg. Notes, Braune’s reasons for accepting the first reading.—R.]

Ephesians 1:1; Ephesians 1:1.—[א.3 A. insert πᾶσιν after ἁγίοις. So Vulgate, Coptic.—R.]

Ephesians 1:1; Ephesians 1:1.—[See the Introd. § 5, for a discussion respecting the words ἐν Ἐφέσῳ. The words are found in all uncial and cursive manuscripts except א. B. 67. They are found in all versions without exception. Meyer (p. 8) defends the words as decidedly genuine, and with him a number of the best editors. On the other hand, they are omitted in the three manuscripts mentioned above, though supplied by later hands in א. B., and really present in 67, with marks of suspicion. To this must be added, the testimony of Basil that in his time they were wanting in old copies, Marcion’s view, the possibility that Tertullian did not know of them, Origen’s acceptance of the omission, and the bare possibility that Jerome did not insert them. The discovery of א. and its omission of them has led careful editors, such as Tischendorf, Ellicott and Alford, to bracket them, but there is at present no evidence sufficient to warrant their rejection, while the omission makes a reading so singular as to overbear the ordinary canon respecting the lectio difficilior. We must also take into the account the “subjective criticism” of the earlier centuries.—R.]

Ephesians 1:2; Ephesians 1:2.—[Ellicott aptly says: “The preposition in such cases as this should certainly be omitted, as its insertion tends to make that unity of source from whence the grace and peace come less apparent than it is in the Greek.” For the same reason a thorough revision would remove the comma after “Father,” as well as the second “to” in Ephesians 1:1.—R.]

[6][Whenever the name of an Epistle or Gospel thus occurs, in Italics, followed by a reference to page or section, without any other specification, the reference is to the present edition of the “Biblework,” or “Lange’s Commentary,” as it is popularly called.—R.]

[7][The contents of the Epistle, especially its fundamental thoughts, seem to me to be strikingly in keeping with the order: “Christ Jesus,” so much so as to awaken additional suspicion of an alteration to that form in MSS. of an early date.—R.]

[8][The references in the original are to the 6th German edition of Winer, but they have been altered to conform to the 7th German edition, which is now the standard, and to whose pages the last American edition refers in a separate index.—R.]

[9][Dr. Hodge explains it: “Those who are cleansed by the blood of Christ, and by the renewing of the Holy Ghost, and thus separated from the world and consecrated to God.” No doubt this describes the “saints,” but it is too extensive a definition of the word as here used. Eadie opposes the restriction of Harless, but properly says: “The appellation ἅγιοι thus exhibits the Christian church in its normal aspect—a community of men self-devoted to God and His service.” Ellicott has a valuable note on the word, agreeing with Alford, who says: “It is used here in its widest sense, as designating the members of Christ’s visible Church, presumed to fulfil the conditions of that membership.”—R.]

[10][The classical meaning: qui fidem præstant, is accepted by Alford, but the particular and theological sense: qui fidem habet, is preferable here, and is adopted by Hodge, Ellicott, Eadie. The last author thinks the other meaning would require a simple dative after it, as Hebrews 3:2. See his notes for the authorities justifying this meaning in the N. T.—R.]

[11][Stier accepts the meaning: faithful, which best accords with his peculiar view respecting the two grades in the church.—R.]

[12][Alford seems to reject this connection. In that case we must accept an elliptical construction: “The saints who are in Ephesus, the believers (who are) in Christ,” or take the phrase as qualifying both adjectives; the objections to the latter will be found below.—R.]

[13][Ellicott thus discriminates between πιστὸς ἐν Χριστῷ and πιστεύειν εἰς Χριστόν: “The latter involves a closer connection of the verb and the preposition, and points rather to an act of the will, while the former involves a closer connection of the preposition and the noun, and marks a state and condition.”—R.]

[14][Ellicott and Alford supply εἴη, not ἔστω (Meyer), the optative being the more usual form, as is implied in the suggestion of Dr. Braune.—R.]