James, the half brother of Jesus Christ says, “Every good gift and every perfect gift is from above, and cometh down from the Father of lights…” (James 1:17). If we are right in grasping that statement of James, it actually means that any good things we have ever had in life and enjoyed in life has been given to us by the Sovereign God of the Bible. The truth is, God the Father has sovereignly given us every good thing we have or will ever have. However, most of the time, God does not get the credit for this, that is the sad thing. Humans wants to take the credit for it, so they do not acknowledge God and do not even worship God properly. Our salvation is by God’s grace and we had to give God all the glory. God’s grace of salvation was freely given to any person who willfully repent from their sins and believed sincerely on Jesus Christ as their Saviour. It is God’s Sovereign Will that every person must be saved.

PROPOSITION: EVERYTHING WE HAVE IN OUR RELATIONSHIP WITH GOD IS BY GOD’S GRACE

To take us into deeper understanding of the grace of God is the objective design of the book of Ephesians.

Three main points that Paul wants to impart at the opening of the book of Ephesians:

I –IDENTIFICATION OF THE WRITER – v.1a

First, the writer identified himself by introducing his name and his title with the authority from God as the writer of this inspired letter to the Ephesians.

Ephesians 1:1a “Paul, an apostle of Jesus Christ by the will of God,”

Ephesians 1:1a “Si Pablo, apostol ni Cristo Jesus sa pamamagitan ng kalooban ng Diyos.” FILIPINO VERSION

At the opening of the letter, the writer immediately identifies himself to tells us his name as Paul.

The first word of the Greek text and the first word of the English text is the same, and tells us who is the writer, and the way it reads in English and the way it reads in Greek is exactly the same, “Paul” (Πασλος).

Typically, whenever Paul began any of his letter, he usually gave his opening salutation to introduce himself and gave the aim of his letter. So, by this format, there will be no need to unrolled the scroll completely to recognized from whom the letter came from.

Paul reveals three main facts about himself:

A. Sent with Authority

Ephesians 1:1a “Paul, an apostle”

Efeso 1:1a “Si Pablo, apostol” FILIPINO VERSION

The New Testament writers used the word "apostle" ("sent one") in a general and in a particular sense.

The word “apostle” is very important to the Grace Age in Ephesians 4:11-12. It was an important gift given to the church by God. Being an apostle was the highest ranked gift and it means someone who is called an apostle held the highest position in the church. Because of the word apostle, it actually means that Paul was a given a specific gift that was sacred, and was set apart as a messenger of God and who was sent by God on a specific mission. The Lord Jesus commissioned and sent Paul out with the gospel message. Paul received his apostleship on the Damascus road because of God’s "call" to him. (Acts 26:16-18).

By using this word “apostle,” Paul is establishing the fact that this epistle to the Ephesians is a letter that is very authoritative by an official gifted apostle. Paul had full right and authority as an apostle to proclaim verbally and even in written form the inspired Word of God. Paul was commissioned by God for the task of proclaiming God’s truth in verbal and written form. By a specific commission of God an apostle became an apostle. Paul did not just become an apostle because he put a sign on a headstone, poster, or signboard announcing that he was an apostle.

The book of Ephesians is not just some devotional book that is written by some spiritually minded man; this epistle to the Ephesians is an inspired document written by an apostle of God. Paul is the inspired writer who wrote this inspired epistle to the Ephesians.

B. Source of the Apostleship

Ephesians 1:1a “Paul, an apostle of Jesus Christ,”

Efeso 1:1a “Si Pablo, apostol ni Cristo Jesus” FILIPINO VERSION

The phrase “of Jesus Christ,” not only gave us the aim of Paul’s apostleship but also the source of Paul apostleship. Therefore, Jesus Christ is the main focus of Paul’s apostleship, in fact it was Jesus Christ who authorize him to be an apostle. Actually, it was Jesus Christ who commissioned Paul to be an apostle.

In verse 1, some versions used the word order “Christ Jesus” (NASB, ESV, ASV, NLT, NIV, etc.) and some versions used the word order “Jesus Christ” (KJV, NKJV, YLT, etc.).

1. Some comments that the order “Christ Jesus” is very important to Pauline thought and doctrine.

Although, we agreed that the order "Christ Jesus" is usual writings of Pauline epistles. But here are some of the Pauline letters that used Jesus Christ instead of Christ Jesus. Notice this depends on the version not depends on the writer. There is only one and the same writer, Apostle Paul, but the versions vary in the salutation.

Pauline Letters:

Romans 1:1 “a servant of Jesus Christ, called to be an apostle” (KJV, ASV, NKJV, RSV)

I Corinthians 1:1 “an apostle of Jesus Christ” (KJV, NASB, NKJV, ASV)

II Corinthians 1:1 “Paul, an apostle of Jesus Christ” (KJV, NKJV)

Ephesians 1:1 “Paul, an apostle of Jesus Christ” (KJV, NKJV)

Galatians 1:1 “Paul, an apostle...but by Jesus Christ” (KJV, NLT);

“Paul, an apostle…but through Jesus Christ” (NASB; ESV, NKJV, ASV)

Colossians 1:1 “Paul, an apostle of Jesus Christ” (KJV, NASB, NKJV).

The order of the word “Jesus Christ” was also used by the versions who uses the order of the word “Christ Jesus” in Ephesians 1:1 and other Pauline salutation texts. In fact, the next verse in our passage which is verse 2, the writer uses the order “Jesus Christ” not “Christ Jesus.” Is there any problem? Is there something wrong to translate “Jesus Christ” in our text study Ephesians 1:1?

Pastoral Letters:

I Timothy 1:1 “Paul, an apostle of Jesus Christ” (KJV, NKJV)

II Timothy 1:1 “Paul, an apostle of Jesus Christ” (KJV, NKJV)

Titus 1:1 “an apostle of Jesus Christ” (KJV, NASB, ESV, NKJV, NLT, NIV, ASV)

The order of the word “Christ Jesus” was not use in Titus 1:1 by other versions who used the order of the word “Christ Jesus” in our text in Ephesians 1:1.

2. Some comments that Jesus is the name which refers to the fact the Lord is the Savior while Christ is the name that refers to the fact that He is the Messiah.

But the order: Christ (the Messiah) Jesus (the Savior) and Jesus (the Savior) Christ (the Messiah) means Christ the Savior or the Savior is Christ. Is there any problem? Nothing. The Christ the Messiah is the Jesus the Savior or Jesus is the Savior who is Christ the Messiah. Therefore, both the order of the word Jesus Christ or Christ Jesus, both gives the same and true Identification of our Lord, who is the second person of the Trinity, the only begotten Son of God, who is the Jewish Messiah, the King of the Jews and He is our Savior Jesus Christ. Amen!

3. Some comments that the word order “Christ Jesus” in our text in Ephesians 1:1 suggests that Paul wanted to remind Timothy that the program of God was first Jewish, then Gentile.

Some said that Paul’s theology of Jew first is revealed in this word order right here in Ephesians 1:1 like for example in Romans 1:16. We agreed and 100 believed that Paul's missions target first is the Jews, and Paul used to go into synagogues to reach the Jewish people to contend for the truth of the Gospel of Christ. Then they said, it was Jesus Himself who said “salvation is from the Jew” (John 4:22), and since this Epistle to the Ephesians is an Epistle that will take us to the depths of our salvation, so therefore, some theologian said, it is very appropriate that Paul begins by first using the name “Christ” as the Messiah for Jesus.

Although they used some verses above, but notice in the book of Matthew, Matthew was well known for his Jewish and Messianic style of writing, uses the importance of the word “Jesus” as the promised Savior, without Christ as recorded in Matthew 1:21 “And she shall bring forth a son, and thou shalt call his name Jesus: for he shall save his people from their sins.” and in Matthew 1:25 “And knew her not till she had brought forth her firstborn son: and he called his name Jesus.”

NOTE: Let us stop and avoid creating a belief and building doctrines or controversial human ideas which the writer does not intend to.

Now listen carefully, the difference in the use “Jesus Christ” and “Christ Jesus” seems to be this:

1. The use of word order “Jesus Christ” and “Christ Jesus”, depends on the versions or translations not on the writer

2. In case the first member of the compound name indicates whether the historical or the notional idea of the Person is chiefly in the mind of the writer.

A.) The use of “Jesus Christ” briefly expresses the proposition, “Jesus is the Christ” embodies the first theological assertion concerning Jesus. The proposition “Jesus is the Christ” represents the conception of the historical Jesus in the minds of those who had seen Him. The Apostle Peter, the Apostle James, and the Apostle John use this name “Jesus Christ” when speaking of our Lord.

B.) But the word “Christ Jesus”, on the other hand, the theological conception predominates over that of the actual Jesus who had been seen, felt and heard by human senses. Accordingly, we find “Christ Jesus” in every stage of the Pauline Epistles, and as we should expect more frequently in the later than in the earlier letters of Paul.

3.) In almost every instance of the occurrence of the word “Jesus Christ” in the Pastoral Epistles the thought of the passage concerns the humanity, or historical aspect, of our Lord. Thus, in another Paul’s Pastoral letter to Titus, he writes in Titus 1:1 “a servant of God and an apostle of Jesus Christ,” we could not substitute “Christ Jesus” without weakening the antithesis. Paul here as elsewhere, claims to have been as truly sent by Christ as were those who were apostles before him.

C. Sovereign will of God the Almighty

Ephesians 1:1a "Paul, an apostle of Jesus Christ by the will of God."

Efeso 1:1a “Si Pablo, apostol ni Cristo Jesus sa pamamagitan ng kalooban ng Diyos.” FILIPINO VERSION

The word “by” in Greek [dia (G1223)] – that means “through the will of God” Paul was called to the apostleship through that same “will” which originated the Church (Ephesians 1:5 “Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,”; Ephesians 1:9 “Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:” ; Ephesians 1:11 “In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:”: Galatians 1:4 “Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:”): This is a cause of thanksgiving to God’s grace on the part of Paul, and also this is a calling for recognition of God’s authority on theirs.

The words “By the will of God” signifies “not by any merit of my own.”

No one can take to himself a church office; there must be a divine call (v. 1 “Paul, an apostle of Jesus Christ by the will of God,”). Paul testified that he is not called to be an apostle by men but by Jesus Christ and God the Father in Galatians 1:1 “Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father...”. The Lord called Matthew (Matthew 9:9 “And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.”).

Again, this phrase “by the will of God,” was used in I Corinthians 1:1 “Paul called to be an apostle of Jesus Christ through the will of God,”; 2 Corinthians 1:1 “Paul, an apostle of Jesus Christ by the will of God,”; Colossians 1:1 “Paul, an apostle of Jesus Christ by the will of God,.”; 2 Timothy 1:1 “Paul, an apostle of Jesus Christ by the will of God,”. Compare to the equivalent expression of I Timothy 1:1 “Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope;”) The phrase “by the will of God,” that were used in those verses appears to be Paul’s ordinary designation of the source of his apostolic mission and authority. The phrase “by the will of God,” used whenever there was nothing peculiar in the occasion of the Epistle, or the circumstances of the Church to which it was addressed. On one hand, it may be contrasted, first with the more formal enunciation of his commission, addressed to the Roman Church (Romans 1:1-5 “Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, ²(Which he had promised afore by his prophets in the holy scriptures,) ³Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; ⁴And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: ⁵By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:”), and secondly, the indignant and emphatic abruptness of the opening of the Galatian Epistle — in Galatians 1:1 “an apostle not of men, neither by man, but by Jesus Christ” or “an apostle, not sent from men nor through the agency of man” NASB; or “an apostle not from men nor through man” ESV.

On the other hand, in the Epistles written to the Thessalonian churches shortly after their conversion, Paul uses no description of himself whatever (I Thessalonians 1:1 “Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.”; 2 Thessalonians 1:1 “Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ:”); in the Epistles written to the Philippians and to Titus he is simply “the servant of Jesus Christ” (Philippians 1:1 “Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:”; Titus 1:1 “Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth which is after godliness;”); to Philemon for special reasons, Paul writes in Philemon 1:1 “Paul, a prisoner of Jesus Christ.” Now the phrase in our text in Ephesians 1:1 stands midway between the emphasis of the one class of Epistles and the more familiar simplicity of the other Epistle.

Paul did not become an apostle by aspiration or usurpation or nomination or manipulation or by preparation. Paul became an apostle by divine call of the Sovereign God. Paul knew personally for he was assured that he was an apostle by the call of God. Paul being an apostle is the will of God, not the will of man. It was all by the sovereign will of the sovereign God.

Paul introduce himself as “Paul, an apostle of Jesus Christ by the will of God,” clearly Paul became an apostle through the will of God and Paul willingly surrendered to God’s call. God wants him to be an apostle, it is God’s plan for his life it is not Paul’s plan, it is God’s purpose for Paul’s life, not his purpose for his own life, it is God’s intention for Paul’s life, not his own idea for his own life to be an apostle of Jesus Christ, it is God’s assignment for Paul’s life, not his own ambition or presumption to be an apostle.

Now, when it comes to the matter of salvation, God wants everyone to be saved and not willing that anyone should perish (II Peter 3:9), it is God’s will that all men might be saved, and to come unto the knowledge of the truth (I Timothy 2:4). A man having relationship with God by God’s will is a major point in the book of Ephesians, so it is very important not to forget that it is God’s will to saved us all and it is God’s will to save every lost sinners, but lost people have their own free will if they would accept or reject Christ as Saviour (John 5:40). Since, it is through the will of God that we got saved, therefore, if we are to praise God and worship God properly for our salvation, it starts by realizing it is because of the sovereignty of God’s grace (Ephesians 2:8-9). Paul knows not only it is God’s will for him to be saved, but Paul also knows to the fact, that is also God’s will for him as believer to be an apostle because of God’s call.

 - - - - - - - Continuation - Part 2 - - - - - - -

II – INFORMATION OF THE RECIPIENTS – v.1b

Ephesians 1:1b "to the saints which are at Ephesus, and to the faithful in Christ Jesus:"

Efeso 1:1b "sa mga banal na nangasa Efeso, at sa mga tapat kay Cristo Jesus:" ANG BIBLIA 1978, FILIPINO VERSION

Efeso 1:1b “sa mga banal [na nasa Efeso], at sa mga mananampalataya kay Cristo Jesus” ANG BIBLIA 2001, FILIPINO VERSION

After the writer introduces to us his name and his authorized title as God had chosen him, now we can know some information of those recipients of this inspired letter of Paul to the Ephesians.

Three Things about the recipients of Paul’s letter:

A. Saved consecration of the Recipients of the letter

Ephesians 1:1b “to the saints”

Efeso 1:1b “sa mga banal” FILIPINO VERSION

The Ephesians letter is written to the saints which are at Ephesus..

The original recipients of this epistle were “saints” (Greek “hagiois, means holy ones), they are people set apart by God for His use.

The Bible classified a saint; someone have to be alive unto God and do not have to be spiritual dead. The term “saint” basically has an idea to set apart by God and consecrated to God as sacred. This refers to the God’s given positional sainthood of every believer. The word “saint” refers to anyone who is saved, although not every believer lives his practical life as a saint. It has been noted that the use of the word “saints,” as the regular and ordinary name of Christians, is more traceable especially in the later Epistles of Apostle Paul. So, during the speech of Paul defense before Agrippa, Paul says, in Acts 26:10 “many of the saints did I shut up in prison”. Paul here refers to those Christians as saints. As a believer, we must be sanctified, set apart for God’s use.

The apostle Paul addresses himself, supposedly, "to the saints which are at Ephesus, and to the faithful in Christ Jesus." That might suggest that the term "saints" took in all believers and that words "to the faithful" included a high level of spirituality, but it might better be rendered, "To the saints which are at Ephesus, even the believers in Christ Jesus." In other words, it is faith in Christ Jesus that saves which constitutes a person a saint. Are you a saint? You say, "I wouldn't like to go so far. I am not sinless yet." A saint is not a sinless person; a saint is a separated person, separated to God in Christ Jesus. People have a wrong idea that if you live a very saintly life, eventually you may become a saint. God says, "Do you believe in My Son? Have you trusted Him? Well, then, I constitute you a saint; be sure that you live in a saintly way." We do not become saints by saintliness, but we should be characterized by saintliness because we are saints.

Notice carefully the combined words “to the saints…and to the faithful”. It refers to the same persons: in Greek in reads, “to those who are saints and faithful in Christ Jesus.” Paul here addressed to the Brethren who are saved by faith to tell them they are saved through sanctification of the Spirit, that is to be set apart for God’s eternal purposes as holy unto God (2 Thessalonians 2:13 “But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:”; I Peter 1:2 “Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.”). Consecration to God is the idea prominent in “saints.” The saved are the consecrated recipients of the letter.

B. Spiritual classification of the Recipients of the letter

Ephesians 1:1b “and faithful in Christ Jesus”

Efeso 1:1b “at sa mga tapat kay Cristo Jesus:” ANG BIBLIA 1978, FILIPINO VERSION

Efeso 1:1b “at sa mga mananampalataya kay Cristo Jesus.” ANG BIBLIA 2001, FILIPINO VERSION

Here in Ephesians 1:1, as in Colossians 1:2 “the saints and faithful brethren”, the same persons are described by both epithets (“the saints and faithful brethren”). They are “saints” as “called”. (Romans 1:7 “To all that be in Rome, beloved of God, called to be saints; Grace to you and peace from God our Father, and the Lord Jesus Christ.”; I Corinthians 1:2 “Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both their’s and our’s,”). They are saints as called into “the communion of saints” by the grace of God and they are “faithful” as by their own act believing in Christ and holding fast that faith. These two epithets which are “saints” and “faithful” are correlative to each other. Without the call and the grace of God, men cannot believe; without the energy of faith they cannot be, in effect as well as in opportunity, “saints.” Both of these two epithets which are “saints” and “faithful” belong in capacity and profession to all members of the Church militant; and Paul applies them accordingly to the whole body of any church which he addresses, without hesitation of distinction. In living reality, they who are “saints” and “faithful” belong only to the “Invisible Church” of the present, which shall form the “Church triumphant” of the hereafter.

Then the last phrase “in Christ Jesus” belongs to both the words “saints” and “faithful”, but it is here the word “faithful” is more closely connected with the phrase “in Christ Jesus.” It reads “and to the faithful in Christ Jesus.”

To be classified as one of the faithful, one must be “in Christ Jesus.” This construction in Geek refers to those are of the faith “in Christ Jesus”, rather than those who are not of the faith in Jesus Christ.

The words “in Christ Jesus,” refers to those who are sanctified by God’s grace as saints and to those who are of faith in Christ Jesus or they are living union with Christ. The words “in Christ Jesus” described the Christian’s place as a member of the body of Christ, vitally united with Him by the baptism of the Holy Spirit (I Corinthians 12:12-13). The Baptism of the Holy Spirit is not about tongues, not about experience, and is not a feeling. The Baptism, of the Holy Spirit is the work of the Holy Spirit in which He places the believer into the family of God by permanently uniting that believer and identifying that believer with Jesus Christ and everything He accomplished. The Holy Spirit actually and really places a believer into Jesus Christ, into one body, the body of Christ, the church.

Paul is writing to those who are faithful believers that have been baptized by the Holy Spirit into Jesus Christ. The believer is united to God by faith “in Christ.” It is faith in Christ not by works. These recipients of Paul’s letter are classified as “faithful.” The spiritual classification of the recipients of the letter is “faithful” in Christ Jesus.

Are you in Christ? (II Corinthians 5:17).

C. Site location of the Recipients of the letter

Ephesians 1:1b “which are at Ephesus,”

Efeso 1:1b “na nangasa Efeso” ANG BIBLIA 1978, FILIPINO VERSION

Efeso 1:1b “[na nasa Efeso].” ANG BIBLIA 2001, FILIPINO VERSION

The Ephesians letter is written to the sanctified and believers in Christ in Ephesus.

There are some manuscripts that do not contain the words “in Ephesus” possibly because when you read the Greek text of Ephesians the words “in Ephesus” appear in brackets.

Some very lame and shallow commentaries said that the words "at Ephesus" or "in Ephesus" do not appear in three early Alexandrian (Egyptian) manuscripts. On these words “which are at Ephesus” omitted in the oldest Manuscripts. This omission has led some scholars to conclude that Paul originally sent this epistle to several undesignated local churches, probably in the province of Asia, for the recipients to circulate among them. This caused some to speculate that it really was not written to the church in Ephesus, but rather as a circular letter to be given to all churches. Many would ask and wonder, well do the words “at Ephesus” belong there or not.

Here are some facts to help us clear the mess:

1.) There are total number of 30 ancient manuscripts that contain the words “in Ephesus” and there are total number of 5 manuscripts that do not contain the words “in Ephesus” (The Greek New Testament, UBS text, Fourth Revised Edition, p.654).

2.) The Greek texts that question the matter leave the text in brackets, which seem to indicate that they believed the words “in Ephesus” should have been there.

Bruce Metzger, one of the most brilliant textual critics to ever live had said, “since all witnesses except those mentioned (five manuscripts) include the words “in Ephesus,” the committee decided to retain them, but enclosed them within square brackets” (A Textual Commentary on the Greek New Testament, p.532).

3.) The words “in Ephesus” were leave in the translation by all early translations from the Greek text into another language. This is truly done with the Latin Vulgate, the Old Syriac, and the Coptic Version. Furthermore, the words “in Ephesus” leave in by the English translations.

The question is, why would all of the great biblical linguist include the words “in Ephesus?” This is seem a clearly indication that even the great translators did not want and did not allow to remove the words “in Ephesus” from the text, which would seem to suggest that all these great translators felt the words “in Ephesus” belonged in the text.

4.) There is an inscription at the top which reads “to the Ephesians,” in all of the manuscripts that eliminate the words “in Ephesus”, this therefore proves that this epistle of Paul was known as the letter to the Ephesians. H.C.G. Moule observed “every known manuscript…without exception reads, “To the Ephesians” as the title of the Epistle. (Studies in Ephesians p.27).

Harold Hoehner in his very technical study regarding this issue, ends his discussion when he said, “In conclusion, both the external and internal evidence favor the inclusion of “in Ephesus” (Ephesians, An Exegetical Commentary, pp.144-148).

Now, we hereby conclude that once you read that this epistle is written to the saints “at Ephesus” KJV, NASB; or “in Ephesus” ESV, it is therefore exactly what Paul wrote and that what God inspired letter.

Today, the city of Ephesians is in ruins, but during Paul’s day, the city of Ephesians was one of the famous and most important cities in the world. These ruins of ancient Ephesus are presently located about four miles inland from the Aegean Sea on the west coast of modern-day Turkey, but when the Apostle Paul wrote the book of Ephesians, Ephesus was a booming city and considered as the third largest city in the Roman Empire as described by one scholar. In addition, Ephesus also was known as one of the great world trade centers of the world, for there were also civic centers and commercial centers.

Strabo who was a first century geographer described Ephesus as being a Roman province that sat at the mouth of the Cayster River. There are some magnificent structures, there were baths, gymnasiums, there are also a stadium for spectators to watch for famous gladiators and with wild animals, in the city of Ephesus.

As we come to know some information about the site location of those recipients of the letter. Let us know some prominent structures in the city of Ephesus and have major part of Paul’s missionary travel in Ephesus.

Two prominent structures in Ephesus:

1.) Theater - On the western slope of Mt. Pion, there was a theater located, and this theater was expanded by the three Emperors of Rome, namely: The theater was enlarged by Claudius (A.D. 41-54); The two-story stage was built by Nero (A.D. 54-68); It was completed by Trojan (A.D.98-117). The measurement of the theater was about 475 feet wide and ninety-eight feet high. The theater’s seating capacity can accommodate 24,000 people and was supported by thirty-six pillar. The theater was being expanded during the time when Paul was in Ephesus. When Demetrius protested against Paul and Paul’s message that was happened in this theater (Acts 19:23-41).

2.) Temple – Considered as one of the seven wonders of the world was the famous temple of Diana (Roman or Latin name) or temple of Artemis (Greek name) was located at Ephesus. The said temple of Diana has a measurement of about 225 feet wide by 425 feet long. Each of the 127 columns of the temple stood sixty feet high with a diameter of about six feet. In the city of Ephesus, the life of the people revolved around this famous temple, and these Ephesians focused on the worship of a goddess named Artemis or Diana. There are lot of satanic and magical rites being held and much immorality were habitually practiced at this temple of Artemis or Diana (Acts 19:18-19).

It was very important for us to know about the writer’s relationship with the recipients of the letter.

How is the relationship of Paul the Apostle to the Ephesians?

Paul’s travel and time spent with the Ephesians:

1.) During Paul second missionary journey, in the fall of A.D.52 Paul first visited Ephesus. When Paul had been in Corinth, he decided to took the couple Priscilla and Aquila to be with him to visit Ephesus and when Paul left, he left Priscilla and Aquila at Ephesus (Acts 18:18-21).

2.) Paul took off on his third missionary journey after his returning back to Antioch his home church, and his third missionary journey eventually ended up in the fall of A.D. 53 (Acts 18:23; Acts 19:1). For three months Paul taught in the synagogue and in addition for two more years Paul taught (Acts 19:8-10).

Paul’s intention is to stay in Ephesus until Pentecost (I Corinthians 16:8), however Paul left a little earlier and then he traveled going to Macedonia and Achaia (Acts 19:21; Acts 20:1-2).

3.) In Greece Paul spent three winter months (Acts 20:3) and then Paul desires to celebrate Pentecost so he proceeds to go to Jerusalem (Acts 19:21; Acts 20:16, 22). As Paul was on his way he stopped in Miletus and sent for the Ephesians elders (Acts 20:3-16) and the elders arrived to meet Paul (Acts 20:17-18a).

4.) Paul was imprisoned or ended up in Jail in Rome in A.D. 60-62 caused by the stir when Paul went to Jerusalem, and from jail in Rome Paul wrote the letter to the saints and those faithful in Christ Jesus.

Here we got to know the recipients of Paul’s epistle they are the saints, believers in Christ Jesus at Ephesus.

    - - - - - - - Continuation - Part 2 - - - - - - -

III – INFINITE BLESSINGS THAT WE RECEIVED – v.2

Ephesians 1:2 “Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.”

Efeso 1:2 “Sumainyo nawa ang biyaya at kapayapaang mula sa Diyos na ating Ama at sa Panginoong Jesu-Cristo.” FILIPINO VERSION

We have here the apostolic salutation, "Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ,” Paul is not referring at all to the grace that saves. These people who are called “saints” were already saved. Paul tells them “By grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast” (Ephesians 2:8-9). It settled concerning salvation. Some come to Christ, but lack positive conviction and definite assurance. Salvation is assured by God’s grace through faith.

This is Paul greetings for the saints at Ephesus and for all the faithful brethren or believers in Christ Jesus. May you all have grace without measure, and may you all have the peace of God, which passes all understanding.

Truths of all the infinite blessings we received:

A. The Sum of the blessings we received. – v.2a

Ephesians 1:2a “Grace be to you, and peace,”

Efeso 1:2a “Sumainyo nawa ang biyaya at kapayapaang.” FILIPINO VERSION

Grace and peace are infinite blessings we received because both come from God the Father and from the Lord Jesus Christ who are both infinite.

The word “grace” (ταρις) is the first word that Paul writes here in verse 2, which means God’s undeserved, unearned and unmerited favor. The word “peace” to man, resulting from God's "grace." Regarding this, all Paul’s but invariable salutation in every Epistle is found also from other writers in the Epistles of II Peter 1:2 “Grace and peace be multiplied unto you”; 2 John 2:3 “Grace be with you, mercy, and peace”; and Revelations 1:4 “Grace be unto you, and peace,”). This Paul’s greetings are also found written in his other epistles like in Romans 1:7 “Grace to you and peace from God our Father, and the Lord Jesus Christ.”; I Corinthians 1:3 “Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.”; II Corinthians 1:2 “Grace be to you and peace from God our Father, and from the Lord Jesus Christ.”; Galatians 1:3 “Grace be to you and peace from God the Father, and from our Lord Jesus Christ,”.

The word "Mercy" is added in the letters to pastors individually (1 Timothy 1:2 “Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord.”; 2 Timothy 1:2 “To Timothy, my dearly beloved son: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord.”; Titus 1:4 “To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour.”).

Grace and peace cannot be worked up; they are a gift from God (v. 2). Paul said, “By the grace of God I am what I am” (1 Corinthians 15:10a).

The “grace” of God mentioned by Paul twelve times in the book of Ephesians (Ephesians 1:2,6,7; Ephesians 2:5,7,8; Ephesians 3:2,7,8; Ephesians 4:7,29; Ephesians 6:24). When a person repented from sins and believes in Christ as Saviour, and has a relationship with God, that person now has that tranquility of peace. The cause of the gracious work of God unto salvation is grace and the effect of the gracious work of God unto salvation is peace. In other words, Paul in this epistle summed up here all the blessings that saints and faithful in Christ Jesus had received.

B. The Source of the blessings we received – v.2b

Ephesians 1:2b “from God our Father, and from the Lord Jesus Christ.”

Efeso 1:2b “mula sa Diyos na ating Ama at sa Panginoong Jesu-Cristo.” FILIPINO VERSION

Grace and peace come from God the Father and from God the Son who are both infinite, divine member of the Godhead.

The last phrase in verse 2, “from God our Father and from the Lord Jesus Christ,” there being but one preposition, this implies how closely united are the Father and Jesus.

There are forty references to God as Father in the letters of Paul. Among those references Paul mentions eight times in the book of Ephesians which is more than in any other book (Ephesians 1:2,3,17; Ephesians 2:18; Ephesians 3:14-15; Ephesians 4:6; Ephesians 5:20; Ephesians 6:23). This term, God is our Father that Paul uses not only to describe the fact that God is the Father of everything in existence, but also the Father of the grace salvation that we received as believers. The God the Father is the Father of grace and the Father of peace.

Notice the last phrase of verse 2 “the Lord Jesus Christ.” The noun “Lord” means Jesus is God and the noun “Jesus” means Jesus is Saviour and the noun “Christ” means Jesus is the Jewish Messiah, the Anointed One. Jesus is the Son of the Sovereign God. We observed that there is a co-quality between the Father and the Son, because of the conjunction “and” which joins together the Father with Jesus Christ. The conjunction “and” is a coordinating conjunction and not a subordinating conjunction, therefore the Father and the Son is co-equal with each other. Both of them is co-equal in the God’s gracious work of our salvation and grace for daily lives for His glory (I Corinthians 15:10). Both of them is co-equal on bestowing upon us believers the peace with God on our salvation (Romans 5:1) and the peace of God on our submission to His will (Philippians 4:6-7).

God the Father and God the Son both equally and divinely involved in giving grace and peace to lost and even to the believers in Christ.

The apostle Paul uses the formula “Jesus Christ” or “Christ Jesus” eighteen times in the book of Ephesians.

Forty-seven times the noun “Christ” is used and twice the name “Jesus” is used.

The writer of this letter, the apostle Paul emphasizes at the opening two verses of this epistle wants us to realize that everything we have in our salvation, in our sanctification is all given to us, graciously provided to us these infinite blessings by the infinite God the Father and God the Son as the source of all. Paul writes to the saints, and to the believers or faithful in Christ, to let them know that everything they had in their relationship with God is all by God’s grace. Amen!

Do you have the peace of God’s grace in your life?