TRV
To: God’s people living in Ephesus, that is, those who are trusting in the Messiah Yeshua:
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ephesians 1:1–2.
Here is, 1. The title St. Paul takes to himself, as belonging to him - Paul, an apostle of Jesus Christ, etc. He reckoned it a great honour to be employed by Christ, as one of his messengers to the sons of men. The apostles were prime officers in the Christian church, being extraordinary ministers appointed for a time only. They were furnished by their great Lord with extraordinary gifts and the immediate assistance of the Spirit, that they might be fitted for publishing and spreading the gospel and for governing the church in its infant state. Such a one Paul was, and that not by the will of man conferring that office upon him, nor by his own intrusion into it; but by the will of God, very expressly and plainly intimated to him, he being immediately called (as the other apostles were) by Christ himself to the work. Every faithful minister of Christ (though his call and office are not of so extraordinary a nature) may, with our apostle, reflect on it as an honour and comfort to himself that he is what he is by the will of God. 2. The persons to whom this epistle is sent: To the saints who are at Ephesus, that is, to the Christians who were members of the church at Ephesus, the metropolis of Asia. He calls them saints, for such they were in profession, such they were bound to be in truth and reality, and many of them were such. All Christians must be saints; and, if they come not under that character on earth, they will never be saints in glory. He calls them the faithful in Christ Jesus, believers in him, and firm and constant in their adherence to him and to his truths and ways. Those are not saints who are not faithful, believing in Christ, firmly adhering to him, and true to the profession they make of relation to their Lord. Note, It is the honour not only of ministers, but of private Christians too, to have obtained mercy of the Lord to be faithful. - In Christ Jesus, from whom they derive all their grace and spiritual strength, and in whom their persons, and all that they perform, are made accepted. 3. The apostolical benediction: Grace be to you, etc. This is the token in every epistle; and it expresses the apostle's good-will to his friends, and a real desire of their welfare. By grace we are to understand the free and undeserved love and favour of God, and those graces of the Spirit which proceed from it; by peace all other blessings, spiritual and temporal, the fruits and product of the former. No peace without grace. No peace, nor grace, but from God the Father, and from the Lord Jesus Christ. These peculiar blessings proceed from God, not as a Creator, but as a Father by special relation: and they come from our Lord Jesus Christ, who, having purchased them for his people, has a right to bestow them upon them. Indeed the saints, and the faithful in Christ Jesus, had already received grace and peace; but the increase of these is very desirable, and the best saints stand in need of fresh supplies of the graces of the Spirit, and cannot but desire to improve and grow: and therefore they should pray, each one for himself and all for one another, that such blessings may still abound unto them.
After this short introduction he comes to the matter and body of the epistle; and, though it may seem somewhat peculiar in a letter, yet the Spirit of God saw fit that his discourse of divine things in this chapter should be cast into prayers and praises, which, as they are solemn addresses to God, so they convey weighty instructions to others. Prayer may preach; and praise may do so too.
Historical interpretation
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On whose account I rejoice exceedingly, and have had the privilege, by this Epistle, of conversing with "the saints which are at Ephesus, the faithful in Christ Jesus."
But we do now receive a certain portion of His Spirit, tending towards perfection, and preparing us for incorruption, being little by little accustomed to receive and bear God; which also the apostle terms "an earnest," that is, a part of the honour which has been promised us by God, where he says in the Epistle to the Ephesians, "In which ye also, having heard the word of truth, the Gospel of your salvation, believing in which we have been sealed with the Holy Spirit of promise, which is the earnest of our inheritance." This earnest, therefore, thus dwelling in us, renders us spiritual even now, and the mortal is swallowed up by immortality.
When Jesus Christ elected Paul and made him an apostle, he elected him through the Spirit by the will of God or the power through whom God works his will. Let us therefore understand, as I often say, that the will of God is the very power, greatness and substance of the whole divine plenitude. Christ—that is, God’s Word which was in Christ—is the will of God. Those who consider this more closely will find that God and his will are inseparable.
In other letters when he writes to a church and its people he does not add “to the saints and the faithful.” But now, because he desires to keep them loyal to the holy Name, so that being sanctified they will not add anything superficially in excess of the Name, he calls them simply by this name: they are the faithful “in Christ.”
He writes not only to the faithful but to the saints to show that they are truly faithful insofar as they have been sanctified in Christ. For a good life is worthwhile and is called saintly if it is lived in the name of Jesus. Otherwise it is polluted, because it injures the Creator.
Observe, he applies the word "through" to the Father. But what then? Shall we say that He is inferior? Surely not.
Observe that he calls saints, men with wives, and children, and domestics. For that these are they whom he calls by this name is plain from the end of the Epistle, as, when he says, "Wives, be in subjection unto your own husbands." And again, "Children, obey your parents:" and, "Servants, be obedient to your masters." Think how great is the indolence that possesses us now, how rare is any thing like virtue now and how great the abundance of virtuous men must have been then, when even secular men could be called "saints and faithful." "Grace" is his word; and he calls God, "Father," since this name is a sure token of that gift of grace. And how so? Hear what he saith elsewhere; "Because ye are sons, God sent forth the Spirit of His Son into our hearts, crying, Abba, Father."
Because for us men Christ was born, and appeared in the flesh.
Those whom he has called saintly he also calls faithful, because faith derives from the choice of our own minds, but sanctification we receive meanwhile from the abundance of the Sanctifier, not from our own will. As for his saying “faithful in Jesus Christ,” this is aimed at drawing a distinction that should be carefully noted. For there are those who have genuine faith but not faith in Jesus Christ. Someone who returns a deposit and does not deny another’s trust shows himself a faithful friend.… This person is indeed faithful but not “in Christ.”
Paul frequently declares that he was directly called as an apostle by the will of the Lord, so as to circumvent those who desired this honor with human presumptions. He writes to the saints and the faithful at Ephesus, adding his blessing as with the love of a father.
For in regards to the works of God, meaning he and his apostolic commission from God, he surely declared, I work only but through Christ, being empowered by God. The introduction of the epistle, is to teach them in regards to the grace of Christ. Now this grace, we received from Him, and our sanctification, inasmuch as we have become partakers of His body, and have taken on His understanding. And the cause of this grace, is the goodness of God, Who is praised forever. Now the path to her (i.e. Grace), is through the blood of Christ that redeems.
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Summary
Ephesians 1:1 serves as the foundational salutation of Paul's profound epistle, immediately establishing the author's divinely appointed authority as an apostle of Jesus Christ, whose ministry is entirely by the sovereign will of God. It then precisely identifies the recipients as both the "saints" residing in Ephesus and, more broadly, all "faithful" believers who are intimately united "in Christ Jesus," thereby setting the stage for the letter's rich exploration of God's eternal purposes and the believer's exalted position in Christ.
Context
Literary Context
The opening verse of Ephesians functions as a standard Pauline epistolary greeting, yet it is pregnant with theological significance that anticipates the entire letter's themes. Unlike some of Paul's other letters (e.g., Galatians) which immediately launch into a defense of his apostleship, Ephesians 1:1 states his authority as a given, setting a tone of established truth and profound theological exposition. This salutation immediately precedes a majestic doxology found in Ephesians 1:3-14, which unpacks the spiritual blessings believers have "in Christ," directly linking back to the identity of the "saints" and "faithful in Christ Jesus" established in this inaugural verse. The detailed exposition of God's plan for salvation and the church's role within it flows directly from this foundational statement of divine authority and recipient identity.
Historical & Cultural Context
Ephesus was a prominent and strategic city in Asia Minor, serving as a major port and a hub for trade, culture, and religion. It was home to the colossal Temple of Artemis (Diana), a center for pagan worship and occult practices, making the Christian message of monotheism and Christ's supremacy a radical counter-cultural force. Paul himself had a significant and impactful ministry in Ephesus, spending over two years teaching and discipling, leading to widespread conversion and the establishment of a vibrant Christian community (see Acts 19:8-10). This letter, likely penned during Paul's first Roman imprisonment (c. AD 60-62), reflects a mature theological reflection intended to strengthen believers in their identity and purpose amidst a challenging pagan environment, and potentially to be circulated among other churches in the Lycus Valley.
Key Themes
Ephesians 1:1 introduces several overarching themes that permeate the entire epistle. Firstly, the theme of Divine Sovereignty and Will is immediately evident in Paul's assertion that his apostleship is "by the will of God," underscoring that all spiritual realities and human callings originate from God's purposeful design. Secondly, the theme of Identity in Christ is central, as the recipients are identified as "saints" and "faithful in Christ Jesus." This highlights the believer's new status as consecrated and set apart, and their profound union with Christ, which is the wellspring of all spiritual blessings, as further elaborated in Ephesians 1:3. Thirdly, the theme of Apostolic Authority is established, validating the profound theological truths Paul is about to unfold. His commission is not humanly derived but divinely ordained, making his message authoritative for the church, a concept also emphasized in other Pauline epistles like Galatians 1:1.
Exposition and Analysis
Key Word Analysis
Meaning "a delegate; specially, an ambassador of the Gospel; officially a commissioner of Christ." Paul uses this title to assert his unique, divinely appointed authority and commission directly from Christ, distinguishing his message as originating from God Himself, not human wisdom or tradition.
Denoting "a determination (properly, the thing), i.e. (actively) choice (specially, purpose, decree; abstractly, volition)." This word emphasizes that Paul's apostleship is not a self-appointed role or a human ambition, but a direct result of God's sovereign, deliberate purpose and choosing. It underscores the divine initiative behind his entire ministry.
Meaning "sacred (physically, pure, morally blameless or religious, ceremonially, consecrated)." In the New Testament, this term refers to all believers, not just a select few. It signifies their new spiritual status as those who have been set apart and consecrated by God through Christ's work, emphasizing their positional holiness rather than their moral perfection, and their calling to live a life consistent with this new identity.
Verse Breakdown
"Paul, an apostle of Jesus Christ"
This clause immediately identifies the author as Paul, a figure well-known to the early church. His self-designation as "an apostle of Jesus Christ" is crucial, asserting his unique office as one directly commissioned and sent by Christ Himself. This claim establishes the divine authority and authenticity of the letter's content, placing it on par with the inspired word of God.
"by the will of God"
This phrase further legitimizes Paul's apostleship, clarifying that his commission is not of human origin or choice, but a direct, sovereign act of God's deliberate purpose. It highlights the divine initiative behind his calling and ministry, reinforcing that the message he delivers is God's message.
"to the saints which are at Ephesus"
This specifies the primary geographical recipients of the letter: the Christian community in Ephesus. The term "saints" (Greek: hagioi) is a common New Testament designation for all believers, signifying their new spiritual status as those who have been set apart and consecrated by God through Christ, emphasizing their positional holiness and belonging to God.
"and to the faithful in Christ Jesus"
This second designation broadens the scope of the recipients. "Faithful" (Greek: pistós) refers to those who are trustworthy or, more commonly in this context, those who are trusting—i.e., believers. The crucial phrase "in Christ Jesus" defines the very essence of their identity and relationship. It denotes a profound spiritual union with Christ, indicating that their faith, identity, and standing before God are entirely derived from and established within Him. This phrase is a central theological motif throughout Ephesians.
Literary Devices
The opening verse of Ephesians employs several key literary devices that contribute to its profound impact. Epistolary Salutation is the overarching form, immediately establishing the sender and recipients, a standard convention of ancient letter writing, yet imbued here with deep theological meaning. The phrase "an apostle of Jesus Christ by the will of God" functions as an Assertion of Authority, lending immense weight to the subsequent teachings. This assertion is a form of Divine Mandate, emphasizing that Paul's ministry is not self-initiated but divinely ordained. Furthermore, the dual address to "the saints which are at Ephesus, and to the faithful in Christ Jesus" utilizes Appositive Description, where the second phrase ("the faithful in Christ Jesus") clarifies and expands upon the first ("the saints"), enriching the understanding of the recipients' identity. This also serves as a form of Inclusive Language, suggesting that while addressed to Ephesus, the truths apply to all believers who share this "in Christ" identity.
Theological and Thematic Connections
Ephesians 1:1 lays the theological groundwork for the entire epistle by establishing the divine authority of the messenger and the divinely-ordained identity of the recipients. Paul's apostleship, rooted "by the will of God," underscores the sovereignty of God in initiating salvation and calling individuals to ministry. The designation of believers as "saints" and "faithful in Christ Jesus" highlights their new, consecrated status and their profound spiritual union with Christ, which is the source of all spiritual blessings and the foundation of their new life. This union "in Christ" is not merely a theological concept but the very essence of Christian identity, signifying a complete transformation and belonging to God's eternal purposes.
Reflection and Application
Ephesians 1:1 offers profound truths for personal reflection and practical application in the life of every believer. Understanding that Paul's authority derived "by the will of God" encourages us to approach this letter, and indeed all Scripture, not as mere human words, but as the authoritative, inspired revelation of God's truth for our lives. This perspective fosters a spirit of humility and receptivity to divine instruction. Furthermore, recognizing ourselves as "saints" and "faithful in Christ Jesus" is transformative. It reminds us that our primary identity is not found in our accomplishments, social status, or even our struggles, but in our consecrated position in Christ. We are set apart by God, made holy through His work, and called to live a life of faithfulness, not out of obligation, but out of the overflow of our union with Him. This divine identity provides an unshakeable foundation for our self-worth and purpose, empowering us to live authentically as God's beloved children, trusting in His sovereign will for our lives.
Questions for Reflection
FAQ
What does it mean for Paul to be "an apostle... by the will of God"?
This phrase emphasizes that Paul's call to apostleship was not a human decision or aspiration, but a direct, sovereign appointment by God Himself. It signifies that his authority to preach the Gospel and write Scripture was divinely ordained, making his message authoritative and binding for believers. This is a recurring theme in Paul's letters, underscoring the divine origin of his ministry, as seen in Galatians 1:11-12.
Who are the "saints" mentioned in this verse?
In the New Testament, the term "saints" (Greek: hagioi) refers to all believers in Jesus Christ, not just a select, morally perfect few or canonized individuals. It signifies that they are "holy ones" or "set-apart ones," consecrated by God through their faith in Christ and His atoning work. This designation speaks to their new spiritual status and positional holiness in God's eyes, rather than their achieved moral perfection. It is a common address used by Paul to the churches, such as in Philippians 1:1.
What is the significance of the phrase "in Christ Jesus"?
The phrase "in Christ Jesus" is a cornerstone of Pauline theology, appearing over 160 times in his letters. It denotes a profound spiritual union and identification that believers have with Jesus Christ. It implies that through faith, believers are spiritually united with Christ in His death, resurrection, and ascension, sharing in all the benefits of His saving work. This union is the source of their new identity, spiritual blessings, and power for living the Christian life, as further elaborated throughout Ephesians, especially in passages like Ephesians 2:6.
Christ-Centered Fulfillment
Ephesians 1:1, though a salutation, is deeply Christ-centered in its implications, setting the stage for the profound truths about Christ that follow. Paul's apostleship is explicitly "of Jesus Christ," establishing Him as the ultimate authority and sender of the Gospel message. More profoundly, the recipients are identified as "saints" and "faithful in Christ Jesus." This pivotal phrase encapsulates the believer's entire identity and standing. It points to the reality that all who believe are not merely followers of a teaching, but are intimately united with the resurrected Christ. This union is the fulfillment of God's eternal redemptive plan, foreshadowed throughout the Old Testament, where God's people were set apart for Him. Now, through Christ's perfect life, atoning death, and glorious resurrection, believers are truly consecrated and made righteous, not by their own merit but by virtue of their being "in Him." This union with Christ means that all the spiritual blessings detailed in the subsequent verses of Ephesians 1, such as election, adoption, redemption, and inheritance, are found exclusively "in Him" (Ephesians 1:3-14). Christ is the axis upon which the entire universe revolves, and it is through Him that God's will is perfectly executed, both in Paul's calling and in the believer's new, holy identity, ultimately culminating in the summation of all things in Christ (Ephesians 1:10).