St. Paul's Epistle to the Ephesians: A Practical Exposition. Gore Charles
/p>
St. Paul's Epistle to the Ephesians: A Practical Exposition
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
i
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
The Committee of the Conference of Bishops at Lambeth, 1897, in a report commended by the bishops as a body to the 'consideration of all Christian people,' write: 'Your committee do not hold that a true view of Holy Scripture forecloses any legitimate question about the literary character or literal accuracy of different parts or statements of the Old Testament.'
Acts xxiv 14; xxvi. 6, 7, 22, 23; 2 Tim i. 3.