Chapter 22

(Acts xix. 1, 10), and the opposition of the tradesmen to a creed which affected the vested interests of idolatry was the cause of the riot so vigorously described by St. Luke. Even after the riot the superstitions of the mob were a serious danger to St. Paul (1 Cor. xv. 32; xvi. 9; 2 Cor. i. 8-10). At a later period Ephesus became the residence of St. John.

[Sidenote: Where and when written.]

St. Paul wrote this Epistle during his imprisonment at Rome, which began in A.D. 59 (see iii. 1, 13; iv. 1, vi. 22). Rome is not mentioned in the Epistle, but the connection between Ephesians, Colossians, Philemon, and Philippians points to the high probability that they were all written from the same place. This place is much more likely to have been Rome than Caesarea, the only other possible locality. Ephesians was apparently written later than Colossians, for it shows an emphasis on new points of doctrine--the continuity of the Church, the work of the Holy Spirit, the analogy between family life and the Church, and the simile of the spiritual armour.

[Sidenote: Character and Contents.]

The Epistle is of the nature of a sermon, full of closely interlaced doctrinal arguments on the greatness of that _one_ Gospel and that _one_ Church by which all distinctions in mankind are bridged over and salvation is made sure. The writer {185} fears that there will be some lack of unity in the Church, and that the moral tone of his converts will sink. He wishes for a Christianity both Catholic and deep. So he presents his readers with the portrait of a Church predestined before all ages, appointed to last through all ages, in which all men will be united in holiness and love. If Galatians and Corinthians are more vivid, Romans more rich, and Philippians more affectionate, Ephesians gives us St. Paul's most mature and complete picture of Christianity.

St. Paul explains how his Gentile readers came to their present position in the Church. They are not to regard it as a matter of chance. They were called to Christ as the result of an eternal counsel of God. God intended from eternity to adopt them in union with His Son. This intention was now made known, to sum up all things again in Christ (i. 10). The apostle prays for his readers that they may receive enlightenment, and grow in knowledge, particularly concerning the power of God shown in the resurrection and ascension of Christ and his consequent relation _to the Church_.[2]

The unity of all things in the Son of God is explained in Colossians as having been involved in His creation of them. In Ephesians St. Paul assumes this relation, and shows that it is largely in abeyance through _sin_. Estrangement has come between man and his God, involving man in death and in the wrath of God (ii. 3-5). A wall of division has also been made between Jew and Gentile (ii. 14). This division was visibly embodied in the Jewish ordinances. But Jew and {186} Gentile alike have now been reconciled to God, and in being reunited with God are reunited with each other. This momentous change was effected by the shedding of Christ's blood on the cross. The readers are to remember that they are being built into God's own habitation, of which Christ is the Corner-Stone (ii. 20).

To the end that they may be filled in their degree with God's attributes, the writer bows his knees (iii. 14) unto the Father. He prays for their strengthening because he has a special charge over the Gentiles. This charge involves the stewardship of a secret (iii. 3), viz. the inclusion of the Gentiles in the promise of God. He, the least of all saints, has been allowed to proclaim this secret, a work which shows to the heavenly powers the wisdom of God corresponding with His eternal purpose (iii. 10, 11). This bounty of God will ever be praised in the Church, which is the monument of that bounty (iii. 21).

Chapters iv.-vi. are largely practical. They set out rules of conduct. But even here doctrine is brought in to enforce practical advice. The readers are to "walk worthily" of their calling. To do this, they must realize unity. The principles of unity are magnificently summed up (iv. 4-6). Then the apostle mentions some means which God has appointed for the maintenance of unity. Christians have various gifts from the ascended Christ (iv. 7-8), and some are specially gifted for ecclesiastical offices (iv. 9-13). These gifts make for the completeness of the Church, of which Christ is the Head and the Life. To "walk worthily" also means that everything connected with heathen habits must be sedulously renounced. The old self must be changed for the new. A basis for social life must be found in truthfulness, uprightness, and kindliness (iv. 25-32). Purity must specially be preserved, impurity being contrasted with love. Light and darkness are then contrasted, and the sober gaiety of the Christian with heathen folly and excess (v. 1-21).

St. Paul passes on to speak of the Christian household--the {187} duties of husband, wife, children, slaves. He seems to pronounce a great benediction over family life as he compares the union of marriage to the association of Christ with His Church. Just as in calling Christ the Head of which the Church is the body, he suggests the entire dependence of the Church upon Christ, so now in describing the Church as the spouse of Christ, he suggests that this dependence must imply a voluntary and conscious submission. The final exhortation vividly describes the Christian's conflict with evil: to fight victoriously he will need to be well armoured with the whole panoply of God (vi. 10-20). There is a short personal conclusion in which St. Paul describes himself as Christ's "ambassador in chains."

ANALYSIS

Salutation (i. 1, 2).

Exposition of God's purpose in adopting the Gentiles as His sons, chosen by the Father, redeemed by the Son, sealed by the Spirit. A prayer for the readers (i.).

Their new state as saved by grace through faith; reconciliation of Jews and Gentiles in Christ (ii.). Paul was made a minister to dispense the grace of God to the Gentiles. He prays for their spiritual progress (iii.).

The unity of Christians in the Church combined with diversity of gifts and offices, a warning against heathen vices, and advice as to duty towards one's neighbour (iv.). Christian love, heathen uncleanness, light and darkness, walking circumspectly, sobriety and song (v. 1-21).

The union of husbands and wives like that of Christ and His Church (v. 22, 23). Duties of children and parents, servants and masters (vi. 1-9).

Wrestling against evil powers with the whole armour of God (vi. 10-18).

Personal conclusion and benediction (vi. 19-24).

[1] See Baur's _Paul_, vol. ii. p. 177 (English translation).

[2] Eph. i. 23. The Church is said to be "the fulness of Him that filleth all in all." The word "fulness" is derived from philosophy, and means that the Church is, or rather is the realization of, the sum of the sacred attributes of Christ, who fills the whole universe with all kinds of gifts. Some commentators translate "fulness" as if it meant the receptacle of Christ's attributes, and others as if it meant the completion of Christ. But the word is used in a philosophical and not in a literal sense. See Lightfoot, _Colossians_, p. 259.

{188}