The word seems to be used in this sense in the epistle of Jude 12: "These are they who are hidden rocks in your lovefeasts when they banquet with you."
In the intervening body of the epistle the writer also follows the regular form of a letter.
The fundamental theme of the epistle is The Unity of Mankind in Christ, and hence the Unity and Divinity of the Church of Christ.
The relationship, both literary and theological, between the epistle to the Ephesians and that to the Colossians is very close.
If the latter epistle could be finally established as genuine, or its date fixed, it would give important evidence with regard to Ephesians; but in the present state of discussion we must confine ourselves to pointing out the fact.
The Jewish expectations are adopted for example, by Papias, by the writer of the epistle of Barnabas, and by Justin.
There was nothing unusual in the final epistle to indicate why the correspondence abruptly ended.
The gospel and epistle are still read from the ambo in the Ambrosian rite at Milan.
This would account for the general character of the epistle, as well as for the entire and striking absence of personal greetings and of concrete allusions to existing circumstances among the readers.
The influence of its language is probably to be seen in Ignatius, Polycarp and Hermas, less certainly in the epistle of Barnabas.
To the evidence given above may be added the use of Ephesians in the First Epistle of Peter.
Notes in Latin on the first epistle of Peter, the epistle of Jude, and the first two of John have come down to us; but whether they are the translation of Cassiodorus, or indeed a translation of Clement's work at all, is a matter of dispute.