EPHESIANS, EPISTLE TO TEE (see ante), is universally admitted to have been writ ten by the apostle Paul. It is expressly ascribed to him by Ignatius (if indeed any writings attributed to him are genuine), who was contemporary with Paul; is alluded to by Polycarp, a friend of the apostle John, and cited by Irenwus, 'Clement of Alexan dria, Tertullian, Origen, and many subsequent writers. Some critics have maintained that it was not addressed to the Ephesians, but either to the Laodiceans or to several churches in common, of which Ephesus may have been one. The reasons which they assign for this opinion are: 1. That Marcion, a heretical writer of the 2d c., asserts that in his copy of the epistle the reading was "in Laodicea," and not "in Ephesus." The answer to this is that as Marcion is known to have altered the text in other instances to suit his own views, he is not to be trusted, especially when all known ancient manu scripts and all ancient versions read " in Ephesus." 2. That as Paul directed the Colos sians to read the epistle from Laodicea, he must have written an epistle to Laodicea, which is either this so-called epistle to Ephesus or else has been lost. To this the answers are: (1) If he did write to Laodicea, it may have been a letter designed for local and temporary use only. As Christ said and did many things which he did not design to have recorded in the small book of the New Testament, why may not an apostle have written some things which were not to have a place there? (2) Paul charged the Colos sians to let the epistle which he sent them be read by the Laodiceans; but why would he have wished this so earnestly if at the same time he had written to Laodicea this "epistle to the Ephesians" (which so greatly resembles that to the Colossians), and had intrusted both to the same messenger to be delivered at about the same time? (3.) It is said that if the epistle had been written to the Ephesians, among whom Paul had spent three years of most loving and successful ministry, it could not have been so general in its style, and would have contained personal salutations at the close. To this the answers are: (1) This epistle and that to the Colossians, written at the same time, both show that Paul's thoughts were intent on Colosse, Laodicea, Hierapolis, those whom he had never seen, the Gentiles at large, and God's eternal purpose with reference to them all.
In all that he then wrote, therefore, themes of general and permanent interest might naturally prevail to the exclusion of personal and transient things. (2) At the close of the epistle he expressly says that he has committed all matters of a personal nature between himself and his readers to the beloved and faithful brother who was the hearer of the epistle, and whom he sent to them for the very purpose of makino. them acquainted with his condition and of comforting their hearts. Such provision having been made for loving salutations and all other particulars which his former relations tc the Ephesians would prompt, the entire absence of them from the epistle itself is explained.
The doctrinal part of the epistle contains to God for the revelation of his eternal purpose of grace to men; prayer thae'Christians may receive the full measure of the blessings provided for them; the native character of mankind as dead in sins; regeneration by blessings grace of God, and the benefits, present and future, resulting from it; salvation by divine grace and not by human works; good works the fruit of regeneration; privileges resulting from the reception of salvation by grace; statement of God's purpose to receive the Gentiles among his people; repeated prayer that Chris tians may receive the fullness of the blessings provided for them; renewed ascriptions of perpetual glory to God in the salvation of men. The practical part consists of exhor tations to Christian unity, progress in the new life, general holiness of conduct and heart, the particular virtues of truthfulness, self-control, honesty, purity in words and deeds, sobriety, cheerfulness, fidelity in the relations of wives and husbands, children and parents, servants and masters, and strenuous maintenance of the spiritual warfare, by strength to be obtained from God and under the protection of the armor which he provides.