"THE EPISTLE OF PAUL THE APOSTLE TO THE EPHESIANS"

Who wrote it. — As regards external evidence, this is one of the best-attested of Paul's epistles; and until recently its genuineness was never doubted.

Internally it bears a strong resemblance to Colossians, 78 of its 155 verses containing expressions that are also found in that epistle. No doubt the resemblance is due to the fact that the two epistles were written at the same time on kindred subjects to kindred Churches. In both epistles Tychicus is referred to in similar terms as the apostle's messenger; and they both bear to have been written by the apostle while he was a prisoner (vi. 21, 22; Col. iv. 7-9). From the occurrence of the significant word " also " in the former passage, we may infer that Ephesians was written later, although but a few days may have intervened — the closing verses of Colossians (iv. 15-18) having been subsequently added. As might have been expected under the circumstances, the similarity between the two epistles does not extend to continuous passages, but is confined to single verses and occasional expressions such as would be likely to remain in the writer's memory and reappear in his language if he were writing a second time within a very short interval.

We have a remarkable token of the genuineness of this epistle, as of several others attributed to Paul, in the fact that while the writer dwells with great satisfaction on the admission of the Gentiles to the blessings of the Gospel, he shows so much regard for the rite of circumcision interpreted in a spiritual sense, and is so careful to show that in this sense It is realised in the hearts of all true Christians (ii. 11; iii. 1-9; cf. Col. ii. 11; Phil. iii. 2, 3; Gal. vi. 16; Rom. ii. 28, 29). This is a state of feeling which was most natural in a Jewish-born Christian like Paul, after the struggle against the bondage of the Law was practically over.

To whom written. — it is now generally agreed that this epistle was not addressed to the Church at Ephesus exclusively, but was of the nature of a circular-letter for the general use of the Churches of Proconsular Asia.¹

There can be little doubt, indeed, that we have here the epistle referred to in Col. iv. 16, where the apostle directs the Colossians to read also " the epistle from Laodicea,'' and to send their own letter in exchange, for the benefit of the Christians there. Even before the middle of the second century we find a heretical writer (Marcion) connecting this epistle with Laodicea. Yet it is evident that it could not have been specially addressed to Laodicea, as the apostle sends his salutations to " the brethren that are in Laodicea " through another channel (Col. iv. 15). The difficulty b met by supposing that we have here a circular-letter of which Laodicea

received a copy in common with other Churches of the province, — to be communicated to the neighbouring church at Colossae, The name of the Ephesian Church would naturally become associated with the epistle owing to as being the leading Church of the district, receiving the first copy from Tychicus on his way to Colossae, and being the source of many later copies to Churches in other parts of the world.

Its Character and Contents. — It has been said by Coleridge that this is "one of the divinest compositions of man. It embraces every doctrine of Christianity; first, those doctrines peculiar to Christianity; secondly, those precepts common to it with natural religion." In its doctrinal part (i.-iii.) the epistle is distinguished by a tone of exultation which will not stoop to controversy, expressing itself in the flow of a sublime eloquence rather than in the form of a logical argument. Instead of labouring to demonstrate those truths, regarding the standing of the Gentiles and his own position as the apostle of the Gentiles, for which he had contended in his earlier epistles, the writer takes these things for granted and soars into far loftier regions — viewing the Gospel and the Church in relation not to time, but to eternity, not to the nations of the world, but to the universe at large. Here, as in Colossians, Paul re cognises Christ as the appointed Head of the universe — material as well as spiritual — and sees in His atoning death the universal centre of divine providence. Here, as there, he is thrilled with a sense of joy not untouched with awe when he contemplates the great mystery of the divine will — the eternal purpose of God so long concealed, but now at length revealed and so far realised through his instrumentality, to wit, the destined union of Jew and Gentile in the mystical body of the risen and exalted Christ In this union he sees the pledge and token of that universal gathering together in one of "all things m Christ, the things in the heavens, and the things upon the earth," that is to be the consummation of God's purposes n Christ (i.10). But, whereas in Colossians he dwells mainly on the person of Christ as the "fulness of the Godhead bodily," here he is impelled rather to the contemplation of the Church as "the body of Christ, the fulness of him that filleth all in all," and expatiates upon the glory and riches of the spiritual blessing with which its members are blessed in heavenly places in Christ.²

The first half of the epistle is thus for the most part a hymn of praise for the grace of God^ manifested according to His good pleasure which He had purposed in himself, — accompanied with the apostle's prayer for his readers that they may realise the glory of their calling. Hence it was Calvin's favourite epistle, as Galatians was of Luther.

In the second part the apostle descends by a swift and beautiful transition to the duties of common life, "I therefore, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called " (iv. 1); and the remainder of the epistle consists of practical exhortations based on the ideal unity of the Church as the harmonious body of Christ, and embracing the various forms of social and domestic duty to which "the new man" is called in the ordinary relations of life. Finally there is a stirring call to put on the whole armour of God for the conflict with the powers of evil, — expressed in the language of a metaphor which may have been suggested to Paul by his military surroundings at Rome, and forming a passage of great force and beauty, which of itself would make this epistle a precious heritage of the Church.

The catholic nature of this epistle shows that the apostle's education was now complete. The Saviour, whom he only knew at his conversion as the Risen One dwelling in another world, has become to him as an all-pervading Presence which may be realised even now in the sphere of human life, as the type of all affection and the centre of all authority, in the State and in the family as well as in the Church. During his residence at Rome, the seat of empire and the centre of the world's secular life, Paul learned, as he had never yet done, the meaning of the Saviour's prayer, "Thy kingdom Thy will be done on earth u it is in heaven."  

1) In favour of this supposition are the facts (1) that the words in Ephesus" (i. 1) were absent from many of the ancient MSS. known to Basil (360 A.D.), and are wanting in the two oldest MSS. that hare come down to us (א and B); (2) that no persona! salutations are found in the epistle although Paul had laboured successfully for several years at Ephesus, forming many intimate friendships (Acts xx. 17-38), nor any reference whatever to his experiences during that time; (3) that he writes as if the Christian graces of his readers were only known to him by report, and as if his apostleship to the Gentiles were only known to them by hearsay (i. 15-19; iii. 1-4; iv. 17-22; cf. Col. i. 3-9); (4) that the usual apostolic autograph is absent, owing, we may suppose, to copies of the epistle for the several Churches having to be made out in the course of the messenger"? journeys or at the different places at which they had to be delivered.

2) The word "spirit" or "spiritual" occurs 13 times in this epistle "the heavenlies" 5 times, "the grace of God" 13 times.