Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadBob Utley You Can Understand the Bible - Ephesians 1:1 - 1:2
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
NASB (UPDATED) TEXT Eph_1:1-2
1Paul, an apostle of Christ Jesus by the will of God, To the saints who are at Ephesus and who are faithful in Christ Jesus: 2Grace to you and peace from God our Father and the Lord Jesus Christ.
Eph_1:1 "Paul" The Greek name "Paul" meant "little." There have been several theories about the origin of his name.
1. A nick name describing his physical height, the second century tradition that Paul was short, fat, bald, bowlegged, bushy eyebrowed and had protruding eyes is a possible physical description of Paul. This came from a second century non-canonical book from Thessalonica called Paul and Thekla.
2. Paul's personal spiritual evaluation, passages like 1Co_15:9; Eph_3:8; 1Ti_1:15, where he calls himself "the least of the saints" (probably because he persecuted the Church, Act_9:1-2). Some have seen this sense of "leastness" as the origin of this self-chosen title. However, in a book like Galatians, where he makes a major emphasis on his independence and equality with the Jerusalem Twelve, this option is unlikely (cf. 1Co_15:10; 2Co_11:5; 2Co_12:11).
3. Parental, most Jews of the diaspora (Jews living outside Palestine) were given two names at birth. Paul's Hebrew name was Saul and his Greek name was Paul.
▣ "an apostle" The term "apostle" comes from the Greek verb "to send" (apostellô). See Special Topic at Col_1:11. Jesus chose twelve of His disciples to be with Him in a special sense and called them "Apostles" (cf. Luk_6:13). This term was often used of Jesus being sent from the Father (cf. Mat_10:40; Mat_15:24; Mar_9:37; Luk_9:48; Joh_4:34; Joh_5:24; Joh_5:30; Joh_5:36-38; Joh_7:29; Joh_8:42; Joh_10:36; Joh_11:42; Joh_17:3; Joh_17:8; Joh_17:18; Joh_17:21; Joh_17:23; Joh_17:25; Joh_20:21). In Jewish sources it was used of someone sent as an official representative of another, similar to "ambassador" (cf. 2Co_5:20).
▣ "Christ" This is the Greek equivalent of the Hebrew term "messiah" (see Special Topic at Col_1:1; cf. Dan_9:25-26; Joh_1:41; Joh_4:25), which meant "an anointed one" (cf. Mat_1:16). This is a rare title in the OT, but the concept of a special coming savior, called and equipped by YHWH, is recurrent. The royal and priestly aspects can be seen in Psa_110:1; Psa_110:4 and Zec_4:11-14. It implies "one called and equipped by God for a specific task." In the OT three groups of leaders: priests, kings, and prophets were anointed. Jesus fulfills all three of these anointed offices (cf. Heb_1:2-3).
hyperlink
▣ "Jesus" This Hebrew/Aramaic name meant "YHWH saves" or "YHWH brings salvation." It was revealed to his parents by an angel (cf. Mat_1:21). "Jesus" is derived from the Hebrew word for salvation, hosea, combined with an initial abbreviation of the covenant name for God, "YHWH." It is the same as the Hebrew name Joshua. See Special Topic: Names for Deity at Col_1:3.
▣ "by the will of God" This same introductory phrase is used in Col_1:1; 1Co_1:1; 2Co_1:1; and 2Ti_1:1. Paul was convinced that God had chosen him to be an Apostle. This special sense of calling began at his Damascus road conversion (cf. Acts 9; Acts 22; Acts 26). This was also a theological way of asserting his apostolic authority. See Special Topic at Eph_1:9.
▣ "to the saints" "Saints" (hagioi) is theologically related to the OT term "holy" (kadosh), which meant "set apart for God's service" (cf. 1Co_1:2; 2Co_1:1; Rom_1:7; Php_1:1; Col_1:2). It is Plural in the NT except for one time in Philippians (Eph_4:21), but even there, it is used corporately. The Bible is a corporate book. To be saved is to be part of the covenant community of faith, the family of believers. See Special Topic: Saints at Col_1:2.
God's people are holy because of the imputed righteousness of Jesus (cf. Romans 4; 2Co_5:21). It is God's will that they live holy lives (cf. Eph_1:4; Eph_2:10; Eph_4:1; Eph_5:27; Col_1:22; Col_3:12; Mat_5:48). Believers are both declared holy (positional sanctification) and called to lifestyle holiness (progressive sanctification). Justification and sanctification must be affirmed together!
hyperlink
NASB "who are at Ephesus"
NKJV, NRSV "who are in Ephesus"
TEV "who live in Ephesus"
NJB ---(omitted)---
There is a manuscript problem at this point. Some ancient Greek texts (P46, à * , B*, as well as the Greek text used by Origen and Tertullain) omit "in Ephesus." The early heretic Marcion called Ephesians "the Letter to the Laodiceans." The phrase does appear in the uncial manuscripts à cf8 i2, A, B2, D, F, and G. It also appears in the Vulgate, Syriac, Coptic and Armenian translations.
The Greek grammar of Eph_1:1 can accommodate a place name. Therefore, the place name was probably omitted on purpose because the letter functioned as a circular letter, each church inserting its own name when read aloud in public worship. Very early a scribe at Ephesus (the largest church in the area) filled in the blank.
▣ "who are faithful" The words "faith," "trust," and "believe" used in English translations all have the same Greek root (pistis). The word's primary OT emphasis is on the trustworthiness of God, not the enthusiasm or sincerity of a human response. Believers must respond, receive, and trust in His trustworthy character and eternal promises. The key is the object of our faith, not its intensity. Christianity is faith in Christ, not faith in faith. Christianity is an initial repentant and faith response followed by a lifestyle of faithfulness. Biblical faith is a series of human choices-repentance, faith, obedience, and perseverance.
See Special Topic: Faith, Believe, Trust at Col_1:2.
Eph_1:2 "Grace to you and peace" The normal Greek salutation was the word greeting (charein), "to be of good cheer." Paul characteristically changed this to a very similar sounding, but Christian, term, charis, or grace. Many have assumed that Paul was somehow combining the Greek greeting and the Hebrew greeting with the term "peace," which would equal the Hebrew term shalom. Although this is an attractive theory, it may be reading too much into this typically Pauline introductory phrase (cf. Rom_1:7; 1Co_1:3; 2Co_1:2; Php_1:2; and Phm_1:3). Theologically, God's grace always precedes human peace!
▣ "Father" This term is not used in the sense of sexual generation, or chronological sequence, but of intimate family relationship. God chose family terms to reveal Himself to mankind (Example: Hosea 2-3 as passionate, faithful lover, Hosea 11 as loving father and mother). See Special Topic: Father at Col_1:2.
▣ "Lord" The Greek term "Lord" (kurios) can be used in a general sense or in a developed theological sense. It can mean "mister," "sir," "master," "owner," "husband" (e.g., Joh_4:11; Joh_4:15; Joh_9:36) or "the full God-man" (e.g., Joh_4:19; Joh_9:38). The OT (Hebrew, adon) usage of this term came from the Jews' reluctance to pronounce the covenant name for God, YHWH (cf. Exo_3:14, see Special Topic: Names for Deity at Col_1:3). They were afraid of breaking the Commandment which said, "Thou shalt not take the name of the Lord thy God in vain" (cf. Exo_20:7; Deu_5:11). Therefore, they thought if they did not pronounce it, they could not take it in vain. So, they substituted the Hebrew word adon, which had a similar meaning to the Greek word kurios (Lord). The NT authors used this term to describe the full deity of Christ. The phrase "Jesus is Lord" was the public confession of faith and a baptismal formula of the early church (cf. Rom_10:9-13; 1Co_12:3; Php_2:11).