<p><span class="pagenum"><SPAN name="Page_129" id="Page_129">[129]</SPAN></span></p>
<h2>LESSON XXIV</h2>
<h3>THE CHURCH OF CHRIST</h3>
<p>The special effort in the lessons of the second quarter has been to
produce some lively impression of the wonderful variety among the
letters of Paul. That variety is due largely to the variety in the
occasions of the letters. Just because Paul entered with such
sympathy into the varying circumstances of his many churches,
the letters of Paul reflect the wonderful manifoldness of life.</p>
<p>Nevertheless, it is also an advantage that at least one letter is
largely independent of any special circumstances whatever. This
is the case with the epistle which is to be studied to-day. The
Epistle to the Ephesians is addressed to a definite group of churches,
but that group is addressed not with regard to its own special
problems, but simply as representative of Gentile Christianity in
general. For once Paul allows his thoughts to flow unchecked by the
particular needs of his readers.</p>
<h4>1. STYLE OF EPHESIANS</h4>
<p>The purpose of Ephesians, therefore, is quite different from the
purpose of any other of the Pauline Epistles. To the difference in
purpose corresponds a difference in style. The style of Ephesians
is characterized especially by long sentences, heaped full of an almost
bewildering wealth of thought. This characteristic had appeared to
some extent even in the earliest epistles—compare II Thess. 1:3-10—but
in Ephesians it becomes more pronounced. Ephesians
1:3-14, for example, is only one sentence, but it is a world in itself.
Apparently in this epistle Paul has allowed his mind and heart to
roam unchecked over the whole realm of the divine economy. This
freedom might conceivably be thought to involve a sacrifice of
logical symmetry and of euphonic grace, but at any rate it possesses
a certain beauty and value of its own. Ephesians may lack the
splendid rhythm of the first chapter of First Corinthians or the
eighth chapter of Romans, but on the other hand these tremendous
periods, with their heaping-up of majestic phrases, serve admirably
to express the bewilderment of the soul in the presence of divine
wonders. Human language is inadequate to do full justice to the
grace of God. In Ephesians, we see an inspired apostle striving to<span class="pagenum"><SPAN name="Page_130" id="Page_130">[130]</SPAN></span>
give utterance in human language to things which in their full
reality are unspeakable.</p>
<h4>2. COLOSSIANS AND EPHESIANS</h4>
<p>The Epistle to the Ephesians is strikingly similar to the Epistle
to the Colossians, not only in thought, but also in many details of
language. Another case of striking similarity between two epistles
of Paul was encountered in First and Second Thessalonians. There
the two similar letters were written both to the same church, though
at no very great interval of time. The similarity was due to the
desire which Paul felt of reiterating, with some additions and explanations,
the teaching of his former letter. In the case of
Ephesians and Colossians the similarity is even more easily explained.
These two epistles were written to different churches at the same
time. What more natural than that the same thoughts and to
some extent the same words should appear in both? Only, the
teaching which in Colossians is directed against a definite form of
error is in Ephesians reproduced in freer, more general form. The
relation between the two epistles is somewhat like that which exists
between Galatians and Romans. In Galatians, the doctrine of
salvation by faith appears in conflict with the opposing error; in
Romans, the same doctrine finds expression, but this time in quieter,
more systematic development, after the conflict is over. The
similarity between Galatians and Romans is, however, not so close
as that between Colossians and Ephesians—partly because the contrast
of spirit is not so striking in the latter case, Colossians being
far less bitterly polemic than Galatians; and more particularly because
a considerable interval separates Romans from Galatians,
whereas Colossians and Ephesians were dispatched by the same
messenger.</p>
<h4>3. THE ADDRESS OF EPHESIANS. EPH. 1:1,2</h4>
<p>In the Student's Text Book, it has been shown that the words
"at Ephesus" in the first verse may perhaps be no part of what Paul
wrote, but a later addition. It cannot be claimed, however, that
the problem of the address has been completely solved. Without
the words "at Ephesus," the address becomes very difficult. "To
the saints that are and the faithful in Christ Jesus" hardly seems to
make sense. The Greek words might be construed perfectly well
to mean, "To the saints who are also faithful in Christ Jesus," but
that is a rather unusual expression. The suggestion has been made
that in the first copies of the epistle a blank space was left after "the<span class="pagenum"><SPAN name="Page_131" id="Page_131">[131]</SPAN></span>
saints that are," to be filled in with the names of the particular
churches of the group which is addressed. Every church among the
group would thus receive a copy with its own name inserted. The
hypothesis is not altogether satisfactory. Probably we shall simply
have to admit that there is an unsolved problem here.</p>
<h4>4. THANKSGIVING FOR THE PLAN OF SALVATION. EPH. 1:3-14</h4>
<p>Before the customary thanksgiving for the Christian state of the
readers, Paul inserts here, in accordance with the nature of this
epistle, a general thanksgiving for the whole Church, which is applied
especially to the readers only at the very end. The passage contains
a wonderful summary of the whole of salvation, but it begins with
the plan of God and it closes with the glory of God. God is the beginning
and end of all things. His mysterious decree is the cause
of our being chosen for salvation, and his own glory is the ultimate
object in view. Men are often rebellious against such a God-centered
view of things. Predestination is an unpopular doctrine. But it
was at any rate the doctrine of Paul, and it lay at the roots of his
experience. It is sometimes hard for us to write God so large in
our thoughts. Because we think of him merely as a somewhat
greater man, we are inclined to reject the doctrine which attributes
all things to the workings of his will and to the furtherance of his
glory. If, however, we could think of him, not only as a person,
but also as an infinite, eternal and holy person, then we should
murmur no longer, but should, with Paul, burst forth in praise of the
inscrutable wonder of his grace. The glory of a merciful God has
involved for its full unfolding the salvation of guilty sinners. God's
glory finds its full expression only when he is revealed as the God
and Father of our Lord Jesus Christ.</p>
<h4>5. THANKSGIVING AND PRAYER FOR THE READERS. EPH. 1:15 to 2:10</h4>
<p>Beginning with thanksgiving for the present faith and love of the
readers, Paul passes at once to a prayer that they may be given
understanding to appreciate the wonderful salvation which has been
celebrated in the preceding section, especially the mighty Saviour
who has been bestowed upon the Church. Then the greatness of the
present salvation, not only of Gentiles, but also of Jews, is celebrated
by a contrast with the previous condition of sin and misery. The
blessed change has been due, not to anything in man, but simply and
solely to the grace of God, received by faith.</p>
<p><span class="pagenum"><SPAN name="Page_132" id="Page_132">[132]</SPAN></span></p>
<h4>6. RECEPTION OF THE GENTILES. EPH. 2:11-22</h4>
<p>Here the contrast between past and present is applied especially
to the Gentiles. Formerly they were excluded from the people
of God. But now by the death of Christ the "middle wall of
partition" has been broken down. Gentiles and Jews have now a
common access to the Father.</p>
<h4>7. THE MINISTRY OF PAUL. EPH., ch. 3</h4>
<p>This reception of the Gentiles is the work that has been intrusted
especially to Paul. It is a glorious ministry, far too great for human
strength. It can be fulfilled only through the grace of God. The
full mystery of God's grace, concealed for many generations, has
at last been revealed. The first half of the epistle is fittingly closed
by a doxology.</p>
<h4>8. LIFE IN THE CHURCH. EPH., chs. 4 to 6</h4>
<p>This section may be called the practical part of the epistle. It
exhibits the results in holy living which proceed from the glorious
gospel which has just been proclaimed. Even in the "practical"
part, however, the great doctrines of God's grace are so constantly
finding renewed expression that it is difficult to separate one part
from the other. Paul never separated moral precepts from the
great truths which give them force. Let the readers live like citizens
of the commonwealth of God, and members of the body of Christ!</p>
<p>Naturally, in this part of the epistle the unity of the Church—which
is perhaps the central theme of the whole—is especially emphasized.
The first half of the fourth chapter, for example, is a
magnificent hymn to Christian unity. Even in the midst of the
directions for the various relationships of life the great theme of
Christ and the Church, under the figure of husband and wife, is
brought again into view.</p>
<hr class="tb" />
<p><span class="smcap">In the Library.</span>—Purves, "Christianity in the Apostolic Age," pp.
246-249. Davis, "Dictionary of the Bible": Purves and Davis, article
on "Ephesians, Epistle to the." Hastings, "Dictionary of the Bible":
Lock, article on "Ephesians, Epistle to." M'Clymont, "The New
Testament and Its Writers," pp. 99-103. Ellicott, "A New Testament
Commentary for English Readers," vol. iii: Barry, "The Epistles of
Paul the Apostle to the Ephesians, Philippians, and Colossians," pp.
9-60. "The Cambridge Bible for Schools and Colleges": Moule, "The
Epistle to the Ephesians." Zahn, "Introduction to the New Testament,"
vol. i, pp. 479-522. Robinson, "St. Paul's Epistle to the
Ephesians." The two last-named works are intended primarily for those
who have some knowledge of Greek, but can also be used by others.</p>
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