tical rules, it recalls us from these distractions to the very heart and centre of the Gospel—the life of Christ and the life in Christ. Here is the meeting-point of all our differences, the healing of all our feuds, the true life alike of individuals and sects and churches; here doctrine and practice are wedded to- gether ; for here is the ‘ creed of creeds’ involved in and arising out of the ‘ work of works.’ ”
The authenticity and genuineness are generally conceded, though violently assailed by the Tiibingen critics. The date of composition is probably about a.p. 62, and the epistle is, I think, to be placed in order before the other three.*
For Ephesus, see on Apoe. ii. 1.
The church in Ephesus was founded during Paul’s long resi- dence there (Acts xix. 10; xx. 31). He left the city immedi- ately after the great riot (Acts xix.), and never returned. His last personal contact with the church was when he met its elders at Miletus (Acts xx. 18, 35).
There has been much discussion as to the destination of the epistle. The principal views are three: 1. That it was ad- dressed to the church at Ephesus. 2. To the church at Laodi- caea. 3. That it was an encyclical or circular epistle, intended for the church at Ephesus along with a body of neighboring churches. Some also have regarded it as designed for the churches of Ephesus and Laodicaea, and others for the Lao- dicaean church along with a circle of churches.
I regard the epistle as addressed to the Church at Ephesus. Such was the general opinion of the early church. The words “in Ephesus” (i. 1), though omitted in two important manu- scripts, are found in the majority of manuscripts and in all the old versions. The Laodicaean theory + was started by Marcion, who was severely taken to task by Tertullian for altering the title to “the Epistle to the Laodicaeans.” Marcion himself in-
* Against the majority of authorities. t Advocated by Bishop Lightfoot.