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PREFACE

The favourable reception accorded to an exposition of the Sermon on the Mount has encouraged me to attempt another practical explanation of a portion of the New Testament, in the interest of such readers as are intelligent indeed, but neither are nor hope to become critical scholars. An immense deal has been done of late to assist New Testament scholarship, but while the studies of the scholar make progress, the ordinary Christian 'reading of the Bible' is, I fear, at best at a standstill. This little book then is intended to make one of St. Paul's epistles as intelligible as may be to the ordinary reader, and so to enable him to make a practical religious use of it, 'to read, mark, learn and inwardly digest' it.

The method pursued, in the main, has been to let each section of the epistle be preceded by an analysis or paraphrase of the teaching it contains, in which it is hoped that no element in the teaching is left unnoticed, and followed by such further explanations of particular phrases, or practical reflections, as seem to be needed.

I have avoided as far as possible all discussion of rival views, and given simply what are, in my judgement, the best explanations.

I have ventured to dedicate this book to the President of the Brotherhood of St. Andrew, because (see app. note D, p. 264) that society represents surely a brave attempt to realize some of the chief practical lessons which this epistle is intended to enforce.

CHARLES GORE.

WESTMINSTER ABBEY,

Christmas, 1897.

THE EPISTLE TO THE EPHESIANS

Introduction

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Introduction

There are two great rivers of Europe which, in their course, offer a not uninstructive analogy to the Church of God. The Rhine and the Rhone both take their rise from mountain glaciers, and for the first hundred or hundred and fifty miles from their sources they run turbid as glacier streams always are, and for the most part turbulent as mountain torrents. Then they enter the great lakes of Constance and Geneva. There, as in vast settling-vats, they deposit all the discolouring elements which have hitherto defiled their waters, so that when they re-emerge from the western ends of the lakes to run their courses in central and southern Europe their waters have a translucent purity altogether delightful to contemplate. After this the two rivers have very different destinies, but either from fouler affluents or from the commercial activity upon their surfaces or along their banks they lose the purity which characterized their second birth, and become as foul as ever they were among their earlier mountain fastnesses; till after all vicissitudes they lose themselves to north or south in the vast and cleansing sea.

The history of these rivers offers, I say, a remarkable parallel to the history of the Church of God. For that too takes its rude and rough beginnings high up in wild and remote fastnesses of our human history. Such books of the Old Testament as those of Judges and Samuel and Kings represent the turbid and turbulent running of this human nature of ours, divinely directed indeed, but still unpurified and unregenerate. But in the great lake of the humanity of Jesus all its acquired pollution is cut off. In Him, virgin-born, our manhood is seen as indeed the pure mirror of the divine glory; and when at Pentecost the Church of God issues anew, by a second birth of that glorified manhood, for its second course in this world, it issues unmixed with alien influences, substantially pure and unsullied. After a time its history gains in complexity but its character loses in purity, so that there are epochs of the history of the Church when its moral level is possibly not higher than that which is represented in the roughest books of the Old Testament: and through the whole of its later history the Church is strangely fused with the world again, until they issue both together into eternity.

Men from all parts of the world visit Constance and Geneva, and delight to look at the two famous rivers issuing pure and abundant from the quiet lakes. An analogous pleasure belongs to the study of such books of the New Testament as the Acts of the Apostles and St. Paul's Epistle to the Ephesians, which give us respectively the fortunes and the theory of the Church at its origin. Later epochs of Church history have possibly more richly diversified interests – such as the period of the Councils, or the Middle Ages, or the Reformation. But the interest of the earliest Church unmixed with the world, its principles fresh, its inspirations strong, its native hue free from discolouring elements, preoccupies us with a fascination which is unrivalled. The divine society is young and inexperienced, but what it is and is meant to be we can see there better than anywhere else. We return, when our minds are aching and our eyes are dim with the complexity and obscurity of our latter-day problem, to learn insight and simplicity again at those pure sources.

And to the Christian believer these books are not only documents of great historical importance as illustrative of a unique period: they also represent to us in different forms the highest level of that action of the divine Spirit upon the mind of man which we call inspiration. St. Paul for instance, in this Epistle to the Ephesians claims, as we shall find, to be an 'inspired' man, a recipient of divine revelation, and makes a similar claim for the apostles and prophets generally. 'By revelation,' he says, 'God made known unto me the mystery (or divine secret), as I wrote afore in few words, whereby, when ye read, ye can perceive my understanding in the mystery of Christ; which in other ages was not made known unto the sons of men, as it hath now been revealed unto his holy apostles and prophets in the Spirit.' Inspiration is a term not easily susceptible of definition. We are inclined in our generation to recognize its limits more frankly than has been done in the past, and its compatibility even with positive error on subjects which are matter of ordinary human inquiry and not of divine revelation[¹]; but its positive meaning in the region of divine revelation – in what concerns God's moral will, purpose, character and being, and the consequent moral and spiritual significance of our human life – ought not to be less apparent to us than formerly. Thus when we call a writer of the New Testament 'inspired' we must mean at least this: that the same divine Spirit who put the message of God in the hearts of the prophets of old, and who worked His perfect work without let and hindrance in the manhood of Christ, is here so working upon the will and imagination, the memory and intelligence, of one of Christ's commissioned witnesses as that he shall interpret and not misinterpret the mind and person of his Master. Practically, an inspired writer of the New Testament means a writer under whom we can put ourselves to school to 'learn Christ' with whole-hearted confidence and faith. This, of course, gives an additional reason of the most cogent force why we should continually recur to the sacred books of the New Testament. If Christianity is to be deterred from a fatal return to nature – that is to the religious or irreligious tendencies of mankind when left to itself – or if it is to be recalled when it has lapsed, this can only be by an appeal to Scripture constantly reiterated and pressed home. There is for ever the testing-ground alike of doctrine, of moral character, and of ecclesiastical tendency; there is the only perfect image of the mind of Christ.

ii

The Epistle to the Ephesians gives us St. Paul's gospel of the Catholic Church. So far from being a man of one idea, St. Paul fascinates and sometimes bewilders us by the intricacy and variety of his thoughts; but like the innumerable leaves and twigs of some finely-grown tree which emerge, all of them, through branches and boughs, out of one great trunk, strong and straight, and one deep and firmly-set root, so it is with the infinitely various topics and suggestions of St. Paul. They run back into a few dominant thoughts, which in their turn have one trunk-line of developement and one root. The root is the conviction, finally smitten into the soul of St. Paul at the moment of his conversion on the road to Damascus, that Jesus is the Christ; and the trunk-line of development is that which is involved in St. Paul's special commission to preach the gospel to the Gentiles, that is to say, the principle that the Christ is the saviour of Gentiles as of Jews and on an equal basis – or in other words, that the Christian church is catholic.

When St. Paul acknowledged that Jesus of Nazareth was the Christ, this of course meant that he remained no less than formerly an adherent of the Jewish faith, and that he 'worshipped' without any breach of continuity, 'the God of his fathers.' So he is fond of insisting[²]. Thus to him the Church of Christ is still 'the commonwealth of Israel,' God's ancient church, though reconstructed[³]. For the religion of Israel had had for its main motive the hope of the Christ. All that St. Paul now believed was that this hope had been realized, and realized to the shame of Israel in One whom they had rejected and crucified. But if to believe that Jesus was the Christ involved no breach with the religion of Israel, yet it did involve the recognition that it had been reconstituted on a new basis, and in a way that suggested to existing Israelites nothing less than a revolution. The church of God had, in St. Paul's present belief, widened out from being the church of one nation into being a catholic society, a society for all mankind.

If St. Paul's epistles are taken in those groups into which they naturally divide themselves, we find that in the first group, that of the two epistles to the Thessalonians, all his favourite topics are present as it were in the germ, but nothing that is specially characteristic of him is yet developed. The free admission of the Gentiles into the Church is, with the accompanying hostility of the Jews, assumed[⁴], but not much insisted upon; but in the interval between these epistles and that to the Galatians the subject had gained fresh and poignant interest. A party of Christians having their centre at Jerusalem had been trying – in spite of the decision of the apostolic council at Jerusalem – to reimpose upon the consciences of Gentile Christians, and with especial success in the Galatian province, the obligation of circumcision; or in other words had been trying to make it evident that the Church of God was as much as ever the people of the Jews, and that Gentiles could only become Christians by becoming also Jewish proselytes pledged to keep the law of Moses. In view of this attempt St. Paul re-embarks upon his great campaign for the catholicity of the Church, and in his epistles of the second group[⁵] (especially those to the Galatians and the Romans) the catholicity of Christianity is vindicated controversially upon the basis of the principle of justification by faith, not by works of the law.

The meaning and real importance of this doctrine ought not to be hard for us to understand. To be justified means to be accepted or acquitted by God. The Judaizers – that is the Christian representatives of the narrower religious spirit of Israel – held that, as God's covenant was with the Jews only, so men could obtain acceptance simply by the observance of that Mosaic law which was to the Jew at once the expression of the divine selection of his race, and the grounds of his arrogant contempt for all who had not 'Abraham to their father[⁶].' But St. Paul had made trial of that theory, and had found it wanting. The observance of the law and the glorying in Jewish privileges had brought him no peace with God: had in fact served only to produce and deepen a sense of inner alienation from God and conviction of sin. Thus in acknowledging the messiahship of that Jesus whom the chosen people had rejected and surrendered to be crucified, he was abandoning utterly and for ever the standing-ground of Jewish pride: he was acknowledging that the only divine function of the law was to convince men of sin, and of their need of pardon and salvation: he was taking his stand as a sinner among the Gentiles, and humbly welcoming the unmerited boon of pardon and acceptance from the hand of the divine mercy in Christ Jesus. When St. Paul in familiar arguments, from the witness of the Old Testament itself, and from the moral experience of men, convicts the law of inadequacy as an instrument of justification, his reasoning is full of a strong feeling and conviction bred of his own experiences. The true means of justification, he has come to perceive, is faith, that is, the simple acceptance of the divine favour freely offered, and this is something that belongs to no special race, but to all men as such. For all men everywhere, to whom the light comes, can know that they are sinners in the sight of God, and can accept simply from the hand of the divine bounty the unmerited boon of forgiveness and acceptance in Christ. Thus, if faith and faith alone is that whereby men are justified or commended to God, then at once the catholic basis of the reconstituted Church is secured. All men can belong to it who can feel their need and hear the Gospel and take God at His word. This is the great principle vindicated in the compressed and fiery arguments of the Epistle to the Galatians, and then subsequently developed in the calmer and orderly procedure of the Epistle to the Romans.

But in the next group of epistles, written out of that captivity at Rome the record of which closes the Acts of the Apostles, the same doctrine of the catholicity of the Church is developed from a different point of view. Now it is the thought of the person of Christ which has come to occupy the foreground. All along St. Paul had believed that Christ was the Son of God, the divine mediator of creation, who in these latter days had for our sakes humbled Himself to be made man[⁷]. But this thought of Christ's person is elaborated and brought into prominence in the third group of epistles[⁸], especially in the Epistle to the Colossians. A tendency derived from Jewish sources was manifesting itself among some of the Asiatic Christians to exalt angelic beings, conceived probably as representing divine attributes and powers, into objects of religious worship[⁹]. There is a certain spurious humility which has in many ages, and not least in the Christian Church, led men to shrink from direct approach to the high and holy God and to resort to lower mediators, as more suitable to their defiled condition and weakness. This sort of spurious humility was already detected by St. Paul, in company with other Judaizing and falsely ascetic tendencies, as a peril of the Asiatic churches, and especially of the Colossians.

But he will make no terms with it. Christ he teaches is the only and the universal mediator, the one and only reconciler of all things to the Father. And He is this because of the position that belongs to His person in the universe as a whole. He, as the Father's image or counterpart, is His unique agent in all the work of creation. All created things whatever, from the lowest to the highest, seen or unseen, be they thrones or dominions or principalities or powers, are the work of His hand. All were created through Him and have Him for their end or goal, and He is the sustaining life of the whole universe in all its parts. 'In Him all things consist' or have their unity in a system. And because He occupies this position in the whole universe, therefore a similar position and sovereignty belong to Him in the spiritual kingdom of redemption. There too He is, through His manhood and His sacrificial death upon the cross, the unique author of the reconciliation with God. He is by His spirit the inherent life of the redeemed, and the goal of all their perfecting. There is, in fact, no divine quality, or attribute, or activity of God towards His creatures which is not His. In Him it pleased the Father that all the fulness of divine attributes and offices should dwell, and in Him as Son of God made man dwells all this fulness bodily. The divine attributes, that is, are not committed to a number of different mediators. They exist and are exercised in Him and in Him alone. It follows therefore as a matter of course from this position of Christ in the universe and in the church that the redemption effected by Him must be universal in range and must extend equally and impartially to all. There 'cannot be Greek and Jew, circumcision and uncircumcision, barbarian and Scythian, bond and free, but Christ is all and in all.'

Thus in the Epistle to the Colossians[¹⁰] the doctrine of the catholicity of Christianity is again vindicated controversially, and logically based upon the catholic character of Christ and upon His universal function in creation and redemption; and in the contemporary Epistle to the Ephesians, without note of controversy, the doctrine of the catholic church, the brotherhood of all men in Christ, the doctrine which is, we may truly say, the culmination of all St. Paul's teaching, is allowed to develope itself in all its glory on the assumed basis of that teaching about Christ's person which had made any narrower idea of the church already seem incongruous and impossible. In the earlier dispensation in which the covenant of God was with one people, St. Paul can see only a preparatory process through which the eternal purpose of God could at last be realized, and out of which His eternal secret could at last be disclosed. That purpose so long kept secret, and now revealed, is to gather together all nations and classes of men into the one Church of God, one organized body, one brotherhood in which all men are to find their salvation, and through which is to be realized an even wider purpose for the whole universe. In this doctrine of the catholic church St. Paul finds the expression of all the length and breadth and height and depth of the divine love. Its length, for it represents an age-long purpose slowly worked out; its breadth, for it is a society of all men and for the whole universe; its depth, for God has reached a hand of mercy down to the lowest gulfs of sin and alienation from God; its height, for in this society men are carried up into nothing less than union with God, to no lower seat than the heavenly places in Christ.

I have spoken of St. Paul's great arguments for the catholicity of the Gospel as two. The first appears mainly as a polemic against the idea of justification by works of the law. The second as a positive argument about the person of Christ and the results which flow from the right appreciation of it. But in fact there is a necessary connexion between the two. The narrow Judaism of the Galatian reactionaries did in fact logically involve a narrow and therefore a false conception of the person of Christ. As Dr. Hort expresses it[¹¹], 'to accept Jesus as the Christ without any adequate enlargement of what was included in the Messiahship could hardly fail to involve either limitation of His nature to the human sphere, or at most a counting Him among the angels.' This logical connexion was in fact verified in history. The Judaizers of the earliest period of Christian history who insisted on circumcision for all Christians pass into the Ebionites of the second century who rejected the Church's doctrine of the person of Christ, as the eternal Son of God. And conversely it would be scarcely possible to accept the doctrine of the universal Christ, both divine and human, as St. Paul developes it, without perceiving that men must be made acceptable to Him and to His Father by something deeper and wider than any particular set of observances or 'works.' The relation therefore between the argument of St. Paul's epistles to the Galatians and the Romans on the one side, and that of his epistles to the Colossians and the Ephesians on the other is one of unity rather than of contrast.

The relation of these two groups of epistles may be expressed also in another way. The argument of the earlier epistles is directed towards the Judaizers. Its purpose is to vindicate the right of the Gentiles to an equal place and position with the Jews in the kingdom of God. But at the time of the later group this right had been secured. On the basis of their acknowledged title the ingress of Gentiles into the churches of Asia had been even alarmingly rapid. Now it is time for St. Paul to address himself to these emancipated Gentiles and to exhort them in their turn not to relapse into unworthy and narrow conceptions of their redeemer, or into conduct unworthy of their new position: they must 'walk worthily of the vocation wherewith they are called.'

Our present political situation in England offers an analogy which may bring home to us the position of the Gentile Christians and the function of the Epistle to the Ephesians. The time is past for us when there is any necessity to contend that a vote should be given to all responsible men. So far at least as the male population is concerned, the title of the citizen to the vote has been substantially acknowledged; but the time is by no means past when the newly enfranchised citizens need to be stimulated to realize what their enfranchisement carries with it of privilege and responsibility. And we may express this by saying that if our English political Epistle to the Galatians has been written and has done its work, our Epistle to the Ephesians is still surely very much needed.

It is very strange, or at least would be strange if we were not acquainted with the historical circumstances that have accounted for it, that St. Paul has been, out of all proportion to the facts of the case, identified in popular estimation with only the earlier of the two great arguments described above, with that which has given the basis to Protestantism, and not that which is, in fact, the charter of the Catholic Church.

We are all familiar with the fact that St. Paul taught the doctrine of justification by faith, and insisted therefore on the necessity and privilege of personal acceptance on the part of each individual of the promises of God in Christ. We all know how, when this aspect of things has been ignored and over-ridden – when an almost Jewish doctrine of the merit of good works[¹²] has been current in Christendom – it has afforded a pretext for a Protestant reaction of the most individualistic kind, of the kind which pays no regard to outward unity or catholic authority. But certainly in St. Paul's own teaching there is nothing individualistic in justifying faith. It is that by which man wins admittance into the body of Christ; and the body of Christ is an organized society, a catholic brotherhood. Salvation, as we shall see, is as much social or ecclesiastical as it is individual; and perhaps there is nothing more wanted to correct our ideas of what St. Paul understood by justifying faith than an impartial study of the Epistle to the Ephesians. It is true that this great epistle only freely developes thoughts which were already unmistakably in St. Paul's mind when he wrote his epistles to the Corinthians, and even those to the Thessalonians. Already the social organization of the Church is a prominent topic, and the ethics of Christianity are social ethics. But now, in the Epistle to the Ephesians, the idea of the Church has become the dominant idea, and the ethical teaching can be justly characterized in no other way than as a Christian socialism.