15
Ephesians 2:16 deals with the complete reconciliation that was brought about between `the both', `in one
body, by the cross'- a reconciliation limited indeed to this one company, but finding its basis and justification in the
cross of Christ and the `reconciliation' of the Epistle to the Romans. While the Church regarded as a company is
seen to be reconciled in Ephesians 2, there still remains the question of its perfect alignment with the purpose of the
ages and its sphere of blessing in the heavenlies. So in Colossians 1 we read :
`And, having made peace through (by) the blood of His cross, by Him to reconcile all things unto Himself; by
Him, I say, whether they be things in earth, or things in heaven' (Col. 1:20).
This reconciliation is further described in Ephesians and Colossians :
`That in the dispensation of the fulness of times He might gather together in one (Gk. `head up') all things in
Christ, both which are in heaven, and which are on earth; even in Him ... And gave Him to be the Head over all
things to the church, which is His body, the fulness of Him that filleth all in all' (Eph. 1:10,22,23).
`And He is the Head of the body, the church ... For in Him dwelleth all the fulness of the Godhead bodily. And
ye are complete in Him, Which is the Head of all principality and power' (Col. 1:18; 2:9,10).
As Israel begin to pass off the scene, the reconciliation of the world takes place, and after Acts 28, with Israel
gone, the full reconciliation of the Church of the Mystery is revealed.
A.- We have spent some time now on doctrinal themes. May I suggest that we should devote, if possible, some
time in the future to a consideration of the practical teaching of Romans and Ephesians, so that we may have a clear
understanding of what is involved in the question of our walk?
B.- By all means. Practice is the fruit of doctrine, and it is important that we should be concerned not only with
our `calling' but also with the walk that is worthy of it.
CHAPTER 4
A
PRACTICE.
FEW GUIDING PRINCIPLES ON THE QUESTION OF
A.- We decided at our last meeting to devote some time to a consideration of the practical working out of the
doctrines of Romans and Ephesians. I have made a few comparisons during the interval which I thought you might
be interested to see.
B.- I shall be most interested. Before you proceed, however, may I add one word by way of preface? Practice is
the fruit of doctrine. Whatever our calling may be, it is incumbent upon us to seek to walk worthy of it. Practice,
however, like fruit, is influenced not only by the root (i.e. the doctrine itself) but by the soil and climate (i.e. the
characteristics of the dispensation to which it belongs). We shall have to be careful, therefore, to distinguish
between the fruit itself, as it develops from the doctrine, and any peculiarity that may be attached to it by reason of
dispensational conditions. You will remember the reference we made earlier to Romans 1:16, where one peculiarity
was not carried over into the present dispensation. As a rule, therefore, we must beware of attempting to follow
those practices which are dispensational in origin.
A.- Yes, I think I appreciate the difference; and the first parallel that I had noted may have something of this
distinction about it. In Ephesians 5:2 we are exhorted to `walk in love'. This practice, I believe, is timeless and
uninfluenced by any change of dispensation. The parallel in Romans, however, has, I think, some elements attached
to it that were peculiarly applicable to the time when Romans was written.
`But if thy brother be grieved with thy meat, now walkest thou not charitably (according to love)' (Rom. 14:15).
I see now that the Apostle had in mind here the scruples of the Jew in connection with food which had been
offered to idols - a matter which presents no practical difficulty to us today. It would obviously be quite wrong to
take this out of its context and attempt to apply it to a member of the One Body. To do this would be to confuse the