Ephesians 1:1 · Bible study
Ephesians 1:1 Commentary: Paul’s Salutation to the Saints and Faithful
Greek · 10 what the commentators say
Meaning in one sentence
Explore Paul's opening greeting: his apostleship by God's will, the meaning of 'saints' and 'faithful,' and the debated omission of 'at Ephesus' in the
Research Summary
- Meaning: Paul establishes his apostolic authority by God’s will and greets believers as saints and faithful in Christ, two sides of one identity.
- Key words: apostolos (sent one), hagios (holy/saint), pistos (faithful/believing), thelēma (will).
- Main debate: Whether “saints” and “faithful” refer to two groups, and whether the original address included “at Ephesus” or was a blank for circulation.
- Theological theme: Identity in Christ precedes location; divine calling grounds both ministry and membership.
- Best use: Preaching on Christian identity, the basis of apostolic authority, or the universal scope of the letter.
Translation Comparison
BSB Berean Standard Bible 2020
Paul, an apostle of Christ Jesus by the will of God, To the saints in Ephesus, the faithful in Christ Jesus:
WEB World English Bible 2000
Paul, an apostle of Christ Jesus through the will of God, to the saints who are at Ephesus, and the faithful in Christ Jesus:
KJV King James Version 1769
Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus:
ASV American Standard Version 1901
Paul, an apostle of Christ Jesus through the will of God, to the saints that are at Ephesus, and the faithful in Christ Jesus:
YLT Young's Literal Translation 1898
Paul, an apostle of Jesus Christ through the will of God, to the saints who are in Ephesus, and to the faithful in Christ Jesus:
Darby Darby Bible 1890
Paul, apostle of Jesus Christ by God's will, to the saints and faithful in Christ Jesus who are at Ephesus.
Douay-Rheims Douay-Rheims Bible 1899
Paul, an apostle of Jesus Christ, by the will of God, to all the saints who are at Ephesus and to the faithful in Christ Jesus.
Translations in other languages (10 available)
PABLO, apóstol de Jesucristo|strong="G2424, G5547" por la voluntad de Dios, á los santos y fieles en Cristo Jesús que están en Efeso:
Paulo, apóstolo de Cristo Jesus pela vontade de Deus, aos santos que estão em Éfeso, e fiéis em Cristo Jesus.
Paul, apôtre de Jésus-Christ par la volonté de Dieu, aux saints qui sont à Éphèse et aux fidèles en Jésus-Christ:
Paulus, ein Apostel Jesu Christi durch den Willen Gottes, den Heiligen zu Ephesus und Gläubigen an Christum Jesum:
Paulus, een apostel van Jezus Christus, door den wil van God, aan de heiligen, die te Efeze zijn, en gelovigen in Christus Jezus:
Paolo, apostolo di Cristo Gesù per volontà di Dio, ai santi che sono in Efeso ed ai fedeli in Cristo Gesù.
Paweł, Apostoł Jezusa Chrystusa przez wolę Bożą, świętym, którzy są w Efezie, i wiernym w Chrystusie Jezusie.
Павел, волею Божиею Апостол Иисуса Христа, находящимся в Ефесе святым и верным во Христе Иисусе:
奉 神 旨意，作基督 耶穌 使徒 的保羅，寫信給在 以弗所 的聖徒， 就是 在 基督 耶穌 裡有忠心的人。
Paul, an Apostle of Christ Jesus by the purpose of God, to the saints who are at Ephesus, and those who have faith in Christ Jesus:
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Ephesians 1:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
The commentators agree that Paul opens his letter by grounding his authority: he is an apostle through the will of God, not by human choice or merit. Calvin notes this removes any ground for dispute about his office, and Jamieson-Fausset-Brown connect the phrase to the same divine will that originates the church. On the audience, the Greek construction binds the two descriptors under one article, τοῖς ἁγίοις … καὶ πιστοῖς (the saints … and the faithful). Most commentators, including Jamieson-Fausset-Brown and Vincent, conclude these are not two groups but one: those who are both set apart by God (saints) and believing in Christ (faithful). Barnes adds that “faithful” here carries the sense of “believing,” not merely reliable character. The text-critical question about “at Ephesus” draws less agreement; some very early manuscripts omit the phrase, suggesting the letter may have been a circular intended for several churches. But as Matthew Henry observes, even if that is true, the epistle’s content addresses all Christians alike.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Single group (one article binds two descriptors): Greek grammar: τοῖς ἁγίοις … καὶ πιστοῖς share one article, indicating one group with two attributes. Supported by Jamieson-Fausset-Brown, Vincent, and most modern translations.
- Two groups (saints and faithful are distinct): Some English translations (e.g., KJV, YLT) render ‘and to the faithful’ as a separate address, implying a second audience; the Greek ‘καὶ’ can be additive, not always identifying.
- Circular epistle (no original location): Early manuscripts omit ‘at Ephesus’; the letter lacks personal greetings and local issues, fitting a circular to several churches.
What is clear: Paul was an apostle by the will of God, and he wrote to people who are both set apart by God (saints) and trusting in Christ (faithful).
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Paul’s apostleship by the will of God | All traditions affirm that Paul’s apostleship is a divine appointment, not a human office earned or assumed. | The degree to which “apostle” includes all ministers vs. a unique office (some see it limited to the Twelve and Paul; others extend the term broadly to missionaries). |
| Saints and faithful as one group or two | Most interpreters see one group described by two attributes (the Greek article binds them). Both terms describe genuine believers. | A minority view (based on some translations’ “and”) sees “the faithful” as a subset within the saints, those who persevere, though the supplied commentators (Barnes, Jamieson-Fausset-Brown, Vincent) argue for the single-group reading based on the article. |
| Textual omission of “at Ephesus” | A handful of early manuscripts omit the phrase, raising the possibility of a circular letter. The traditional reading includes it, and no doctrine hinges on the decision. | Some hold that the letter was specifically sent to Ephesus (as the majority of manuscripts attest); others argue it was a general epistle later associated with Ephesus (e.g., the destination blank was filled in by scribes). |
| Meaning of “faithful” (πιστός) | In this context it means “believing,” not “trustworthy”, a reference to faith in Christ, as Barnes and Vincent note. | None significant; lexical evidence strongly supports “believing” here. |
Historical & Cultural Context
Ephesus was the leading city of the Roman province of Asia, a commercial hub with a famous temple of Artemis (Diana). Paul first visited the city briefly on his second missionary journey (Acts 18:19-21). On his third journey he remained there for over two years, teaching daily in the lecture hall of Tyrannus, and the gospel spread so widely that silversmiths who made shrines of Artemis rioted in protest (Acts 19:23-41). The church he planted included both Jewish and Gentile believers, and Acts 20 records his tender farewell to its elders at Miletus. By the time John wrote the book of Revelation, the church had lost its first love (Revelation 2:4), making Paul’s letter a vital deposit of doctrine to anchor them. The letter itself bears signs of being a circular: several early Greek manuscripts (Papyrus 46, Codex Vaticanus, Codex Sinaiticus) omit the words “at Ephesus” in verse 1, leaving a blank that later scribes filled in. This suggests the epistle was copied and sent to multiple churches in the region, with the destination added as needed. The opening address to “the saints who are…” without a location would have been puzzling unless the original read “in Ephesus” or similar. The consensus among scholars today is that the epistle is a general letter, likely written from Rome (or perhaps Ephesus itself) and circulated among the churches of Asia Minor, with Ephesus as its primary recipient. This background explains why the letter contains no personal greetings or local controversies, it is a doctrinal treatise for a wider audience, yet deeply pastoral in tone.
Textual Notes
The most significant variant in Ephesians 1:1 is the presence or absence of “at Ephesus” (ἐν Ἐφέσῳ). A few early and weighty manuscripts, including Papyrus 46 (c. AD 200), Codex Vaticanus (B), and Codex Sinaiticus (א), omit the locative phrase, reading simply “to the saints who are … and the faithful in Christ Jesus.” This has led many scholars to conclude that the epistle was originally a circular letter, with the city name left blank for each congregation. The other textual witnesses (the majority of manuscripts, the later Byzantine tradition) include “at Ephesus,” and the ancient translations (Latin, Syriac, Coptic) also support it. Bruce Metzger’s textual commentary notes that the omission is strongly supported and may well be original. Other variants in the verse are minor spelling differences that do not affect meaning.
Reception History
The ancient church universally accepted Ephesians as Pauline, though Marcion (c. AD 140) referred to it as “To the Laodiceans,” likely a mistaken identification. Origen and Tertullian quote the letter as Scripture. During the Reformation, this verse became a touchstone for defining “saint”: all believers, not a special class. Calvin stressed that Paul’s “by the will of God” undercuts any claim to ministry based on human merit, a theme echoed in later Protestant ordination debates. In more recent centuries, the textual variant has fueled discussion about the epistle’s original audience. Christian hymns often echo the phrase “the faithful in Christ Jesus” to describe the universal church. The greeting itself, affirming both holiness and faith, remains a central identity statement for believers across traditions.
Preaching This Verse
Three-point outline
- Authority grounded in God’s will. Paul’s apostleship comes not from human appointment but from the will of God. This sets the tone: the message that follows carries divine weight, and our own callings, whatever they are, find their source in the same God who chooses to work through ordinary people.
- Identity as saints and faithful. The single Greek article binds these two descriptions: believers are simultaneously set apart by God (holy) and trusting in Christ. Holiness and faith are not separate tracks; they belong to the same life. We do not earn sainthood; we receive it as a gift and live it out in trust.
- An open letter for every church. Whether written to Ephesus alone or circulated widely, this epistle addresses “the faithful in Christ Jesus” wherever they are. The letter belongs to all who share that identity.
Five-point outline
- Paul identifies himself: an apostle of Christ Jesus.
- His apostleship is by divine will, not human merit.
- The recipients are saints, people set apart for God.
- They are also the faithful, those who trust in Christ.
- The address may be general, making the letter universal for all believers.
Illustration hooks
- Think of receiving a letter addressed to you, but the sender left the city space blank, you realize it was meant to reach others too, but it also names you. That’s Ephesians: written for a specific church yet for everyone “in Christ.”
- Imagine being called a “saint” not because of a perfect life but because of a divine calling that declares you holy. Paul invites ordinary, struggling believers to own that title.
- Consider how a modern church name can become a label for a whole region (e.g., “the church in Corinth”). Here the label is secondary; the real marker is being “in Christ Jesus.”
Questions your congregation is asking
- Does this letter apply to me directly, or only to the ancient Ephesians?
- What does it mean to be both a saint and faithful, are these two requirements, or one gift?
- Why does Paul stress that his authority comes “through the will of God”? What does that imply about how we receive his teaching?
Leading a Discussion
Paul’s opening sentence is packed with identity. He names himself, his office, its source, and then he names his readers, not by their city but by their standing in Christ. Before we explore the great themes of this letter, we pause to consider who we are as we read: saints and faithful in Christ Jesus, addressed by an apostle sent by God’s will.
Discussion questions
- Read Ephesians 1:1 in several translations (supplied above). What differences do you notice in how the audience is described?
- Why does Paul include the phrase “through the will of God” when introducing himself? How does this shape your view of his authority?
- The Greek uses one article to link “saints” and “faithful.” What does that grammatical feature suggest about the relationship between being holy and having faith?
- Some early manuscripts leave out “at Ephesus.” Does that change who you think this letter was written for? How does it affect the way you apply its teaching to your own life?
- Paul calls the believers “saints” (holy ones). In what sense are Christians already holy? In what sense are they still becoming holy? (Cross-reference 1 Corinthians 1:2; Romans 1:7.)
- The word “faithful” here means “believing” (Barnes, Vincent). Why do you think Paul chooses that word instead of “believers”? What nuance does it carry?
- If this letter is a circular intended for multiple churches, what does that suggest about the urgency and scope of its message?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Numbers 12:7 | My servant Moses is not so. He is faithful in all my house. |
| Luke 16:10 | He who is faithful in a very little is faithful also in much. He who is dishonest in a very little is also dishonest in much. |
| Acts 16:15 | When she and her household were baptized, she begged us, saying, “If you have judged me to be faithful to the Lord, come into my house and stay.” So she persuaded us. |
| Acts 19:1 | While Apollos was at Corinth, Paul, having passed through the upper country, came to Ephesus and found certain disciples. |
| Acts 19:20 | So the word of the Lord was growing and becoming mighty. |
| Romans 1:1 | Paul, a servant of Jesus Christ, called to be an apostle, set apart for the Good News of God, |
| Romans 1:7 | to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. |
| Romans 8:1 | There is therefore now no condemnation to those who are in Christ Jesus, who don’t walk according to the flesh, but according to the Spirit. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Calvin's Commentaries Reformed 1564
Calvin highlights that Paul's phrase "by the will of God" answers critics who questioned his authority, showing genuine ministry depends entirely on God's calling. He also stresses that the titles "saints" and "believers in Christ Jesus" are inseparable: no true believer is not also a saint.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator stresses that "saints" means people truly set apart for God, not just church members — Paul uses the term charitably of the whole community but does not lower its meaning. "Faithful" describes those full of trust, not those who are trustworthy. Being "in Christ Jesus" means being inseparably one with him in spirit and standing.
Geneva Bible Notes Reformed 1599
Pavl an Apostle of Jesvs Christ by the will of God, to the Saints, which are at Ephesus, and to ye faithfull in Christ Iesus:
Gill's Exposition of the Bible Baptist 1748
Gill stresses that Paul describes the Ephesian believers as saints and faithful, not merely as residents of a city. For him, saints refers to those separated by God's grace, cleansed by Christ's blood, and living holy lives through the Spirit. The faithful are those who abide in Christ, persevere in faith, and trust him for salvation.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB stresses that saint and faithful refer to the same people, not two groups. God's sanctifying grace, setting believers apart for Himself in His eternal purpose, comes first; their faith laying hold of salvation follows. The order matters: God's initiative precedes human response.
Lange's Commentary Reformed 1857
For Lange, Paul’s phrase “by the will of God” means far more than divine authorization. It highlights the active, ongoing energy of God’s grace that both humbles the apostle and sustains him. This dynamic will, not a static command, sets the tone for the entire letter’s focus on grace.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry notes that this letter may have been a circular to several churches, since it contains general Christian instruction rather than addressing local issues. He observes that Paul's prison writings have a particularly deep spiritual savor, showing how afflictions can enrich the believer's experience of God.
Vincent's Word Studies Evangelical 1887
Vincent highlights the textual uncertainty around the phrase "at Ephesus," noting that the epistle may have been a circular letter to multiple churches. He also clarifies that "the faithful" here means believing rather than persevering in fidelity, and that the saints and faithful are treated as the same group under one article.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley stresses that Paul's apostolic calling rests solely on God's will, not any personal merit. He also notes the letter is not for Ephesus alone but for all the surrounding churches of Asia, making its teaching universal for believers in the region.