Charles Hodge on Ephesians 1:15

V. 15. Wherefore. This word is to be referred either to the whole preceding paragraph, or specially to v. 13. ‘Because you Ephesians, you Gentile Christians, have obtained a portion in this inheritance, and, after having believed, have been sealed with the Holy Spirit of promise, &c.’—‘I also, i. e. as well as others, and especially yourselves.’ The Ephesians might well be expected to be filled with gratitude for their conversion. The apostle assures them he joins them in their perpetual thanksgiving over this glorious event.

Having heard of your faith in the lord Jesus. As Paul was the founder of the church in Ephesus, and had laboured long in that city, it has always excited remark that he should speak of having heard of their faith, as though he had no personal acquaintance with them. This form of expression is one of the reasons why many have adopted the opinion, as mentioned in the Introduction, that this epistle was addressed not to the Ephesians alone or principally, but to all the churches in the western part of Asia Minor. It is, however, not unnatural that the apostle should speak thus of so large and constantly changing a congregation, after having been for a time absent from them. Besides, the expression need mean nothing more than that he continued to hear of their good estate. The two leading graces of the Christian character are faith and love—faith in Christ and love to the brethren. Of these, therefore, the apostle here speaks. Your faith; τὴν καθ᾽ ὑμᾶς πίστιν, which either means the faith which is with you; or as our version renders the words, your faith. Comp. in the Greek Acts 17, 28. 18, 15. Faith in the Lord Jesus, i. e. faith or trust which has its ground in him. For examples of the construction of πίστις with ἐν, see Gal. 3, 26. Col. 1, 4. 1 Tim. 1, 14. 3, 13. 2 Tim. 1, 13. 3, 15. Comp. Mark 1, 15, and in the Septuagint Jer. 12, 6. Ps. 78, 22. This construction, though comparatively rare, is not to be denied, nor are forced interpretations of passages where it occurs to be justified, in order to get rid of it.

In the Old Testament the phrases, the Lord said, the Lord did, our Lord, and the like, are of constant occurrence; and are used only, in this general way, of the Supreme God. We never hear of the Lord, nor our Lord, when reference is had to Moses or any other of the prophets. In the New Testament, however, what is so common in the Old Testament in reference to God, is no less common in reference to Christ. He is the Lord; the Lord Jesus; our Lord, &c. &c. It is this constant mode of speaking, together with the exhibition of his divine excellence, and holding him up as the object of faith and love, even more than any particular declaration, which conveys to the Christian reader the conviction of his true divinity. His being the object of faith and the ground of trust to immortal beings, is irreconcilable with any other assumption than that he is the true God and eternal life.

And love towards all the saints, i. e. towards those who are saints; those who have been cleansed, separated from the world, and consecrated to God. This love is founded upon the character and relations of its objects as the people of God, and therefore it embraces all the saints.