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The Expositor's Bible: The Epistle to the Ephesians. George G. Findlay
more of the apostle and less of the man in St. Paul; nowhere more of the Church, and less of this or that particular church.
It agrees with these internal indications that the local designation is wanting in the oldest Greek copies of the letter that are extant. The two great manuscripts of the fourth century, the Vatican and Sinaitic codices, omit the words “in Ephesus.” Basil in the fourth century did not accept them, and says that “the old copies” were without them. Origen, in the beginning of the third century, seems to have known nothing of them. And Tertullian, at the end of the second century, while he condemns the heretic Marcion (who lived about fifty years earlier) for entitling the epistle “To the Laodiceans,” quotes only the title against him, and not the text of the address, which he would presumably have done, had he read it in the form familiar to us. We are compelled to suppose, with Westcott and Hort and the textual critics generally, that these words form no part of the original address.
Here the circular hypothesis of Beza and Ussher comes to our aid. It is supposed that the letter was destined for a number of Churches in Asia Minor, which Tychicus was directed to visit in the course of the journey which took him to Colossæ.[21] Along with the letters for the Colossians and Philemon, he was entrusted with this more general epistle, intended for the Gentile Christian communities of the neighbouring region at large. During St. Paul’s ministry at Ephesus, we are told that “all those that dwell in Asia heard the word of the Lord, both Jews and Greeks” (Acts xix. 10). In so large and populous an area, amongst the Churches founded at this time there were doubtless others beside those of the Lycus valley “which had not seen Paul’s face in the flesh,” some about which the apostle had less precise knowledge than he had of these through Epaphras and Onesimus, but for whom he was no less desirous that their “hearts should be comforted, and brought into all the wealth of the full assurance of the understanding in the knowledge of the mystery of God” (Col. ii. 1, 2).
To which or how many of the Asian Churches Tychicus would be able to communicate the letter was, presumably, uncertain when it was written at Rome; and the designation was left open. Its conveyance by Tychicus (vi. 21, 22) supplied the only limit to its distribution. Proconsular Asia was the richest and most peaceful province of the Empire, so populous that it was called “the province of five hundred cities.” Ephesus was only the largest of many flourishing commercial and manufacturing towns.
At the close of his epistle to the Colossians St. Paul directs this Church to procure “from Laodicea,” in exchange for their own, a letter which he is sending there (iv. 16). Is it possible that we have the lost Laodicean document in the epistle before us? So Ussher suggested; and though the assumption is not essential to his theory, it falls in with it very aptly. Marcion may, after all, have preserved a reminiscence of the fact that Laodicea, as well as Ephesus, shared in this letter. The conjecture is endorsed by Lightfoot, who says, writing on Colossians iv. 16: “There are good reasons for the belief that St. Paul here alludes to the so-called epistle to the Ephesians, which was in fact a circular letter, addressed to the principal Churches of proconsular Asia. Tychicus was obliged to pass through Laodicea on his way to Colossæ, and would leave a copy there before the Colossian letter was delivered.”[22] The two epistles admirably supplement each other. The Apocalyptic letter “to the seven churches which are in Asia,” ranging from Ephesus to Laodicea (Rev. ii., iii.), shows how much the Christian communities of this region had in common and how natural it would be to address them collectively. For the same region, with a yet wider scope, the “first catholic epistle of Peter” was destined, a writing that has many points of contact with this. Ephesus being the metropolis of the Asian Churches, and claiming a special interest in St. Paul, came to regard the epistle as specially her own. Through Ephesus, moreover, it was communicated to the Church in other provinces. Hence it came to pass that when Paul’s epistles were gathered into a single volume and a title was needed for this along with the rest, “To the Ephesians” was written over it; and this reference standing in the title, in course of time found its way into the text of the address. We propose to read this letter as the general epistle of Paul to the Churches of Asia, or to Ephesus and its daughter Churches.
But how are we to read the address, with the local definition wanting? There are two constructions open to us:—(1) We might suppose that a space was left blank in the original to be filled in afterwards by Tychicus with the names of the particular Churches to which he distributed copies, or to be supplied by the voice of the reader. But if that were so, we should have expected to find some trace of this variety of designation in the ancient witnesses. As it is, the documents either give Ephesus in the address, or supply no local name at all. Nor is there, so far as we are aware, any analogy in ancient usage for the proceeding suggested. Moreover, the order of the Greek words[23] is against this supposition.—(2) We prefer, therefore, to follow Origen[24] and Basil, with some modern exegetes, in reading the sentence straight on, as it stands in the Sinaitic and Vatican copies. It then becomes: To the saints, who are indeed faithful in Christ Jesus.
“The saints” is the apostle’s designation for Christian believers generally,[25] as men consecrated to God in Christ (1 Cor. i. 2). The qualifying phrase “those who are indeed faithful in Christ Jesus,” is admonitory. As Lightfoot says with reference to the parallel qualification in Colossians i. 2, “This unusual addition is full of meaning. Some members of the [Asian] Churches were shaken in their allegiance, even if they had not fallen from it. The apostle therefore wishes it to be understood that, when he speaks of the saints, he means those who are true and steadfast members of the brotherhood. In this way he obliquely hints at the defection.” By this further definition “he does not directly exclude any, but he indirectly warns all.” We are reminded that we are in the neighbourhood of the Colossian heresy. Beneath the calm tenor of this epistle, the ear catches an undertone of controversy. In chapter iv. 14 and vi. 10–20 this undertone becomes clearly audible. We shall find the epistle end with the note of warning with which it begins.
The Salutation is according to St. Paul’s established form of greeting.
FOOTNOTES:
[1] The translation given in this volume is based upon the Revised Version, but deviates from it in some particulars. These deviations will be explained in the exposition.
[2] The case against authenticity is ably stated in Dr. S. Davidson’s Introduction to the N. T.; see also Baur’s Paul, Pfleiderer’s Paulinism, Hilgenfeld’s Einleitung, Hatch’s article on “Paul” in the Encyclopædia Britannica. The case for the defence may be found in Weiss’, Salmon’s, Bleek’s, or Dods’ N. T. Introduction—the last brief, but to the point; in Reuss’ History of the N. T.; Milligan’s article on “Ephesians” in Encycl. Brit.; Gloag’s Introduction to the Pauline Epp.; Meyer’s, or Beet’s, or Eadie’s Commentary; Sabatier’s The Apostle Paul.
[3] Rom. xi. 16–24; Acts xiii. 26; Gal. iii. 7, 14.
[4] Gal. iii. 10–13; 2 Cor. v. 20, 21, etc.
[5] Gal. ii. 20; 1 Cor. vi. 17.