Whether this epistle was a circular letter, whether it

was addressed to Ephesus, or whether some copies had a blank space and others

were filled in to fit the need and circumstance, no one at this late date can

say with certainty.

We are however not very concerned about the precise geographical

destination of this letter, its importance for us is that, while originally

addressed by Paul to a specific company, it was given by inspiration of God, and

preserved for all time because it was the Divine intention that this letter

should form a part of Holy Scripture.  The addressees therefore are a wider

company than the believers who lived in Ephesus, or who lived at the time of

writing.  We must look for qualities in order to discover the true recipients of

this message.  In Ephesians 2:11,12, one very revealing set of qualities makes

it evident that `Gentiles' who are called `uncircumcision', who by nature and

race were `aliens' and `strangers', without hope, without Christ and without

God, were the addressees.  Yet the high spiritual substance of this epistle can

only be comprehended by those who are redeemed and who are led by the Spirit of

Christ; consequently we must add to the terms employed in Ephesians 2:11,12,

modifying words that shall make us understand that the Gentiles who were once

aliens and hopeless, are aliens and hopeless no longer, but are the redeemed of

the Lord.  So, when we read Ephesians 1:1, we can dispense with the words `at

Ephesus' without essential loss, but we cannot treat the other terms lightly

without making shipwreck of the faith.  `Saints and faithful' are the terms

Upon examination we shall see that these two titles complement each other

just as `faith and works' complement one another and indeed, together, make one

complete whole.  The `saint' is one by redeeming grace, the `faithful' is one

who, having been raised with Christ, seeks to walk worthy of the high calling he

has received.  Let us examine these two important terms:

Saint.-- The Greek word translated `saint' is hagios, and no other word is

so translated in the A.V.  Different views are entertained as to the etymology

of the word hagios, one, which is suspect and considered fanciful, is that it is

composed of a negative and ge `the earth', but most lexicographers are of the

opinion that it is allied to hagnos `purity', from hazo `to venerate'.  The

Greek, however, would most certainly never conceive of a sanctuary that was `not

of the earth', so we are therefore obliged to turn to the Scriptures to learn

that truth.  Where pagan Greek words have been adopted by the Holy Spirit, they

must be looked upon as `new creatures' so far as their pedigree is concerned and

we must discover from their synonyms, associates and contexts, the meaning which

inspiration attaches to them.

We are on more definite ground when we remember that the LXX uses hagios

to translate the Hebrew word qadosh, and allow the etymology and usage of this

Hebrew word to colour the Greek hagios.  This word occurs in the epistle fifteen

times, and is translated either `saint' or `holy'.

`To the saints which are at Ephesus' (1:1).

`I heard of your ... love unto all the saints' (1:15).