 |  |
It is impossible to understand the "unity of the Spirit" until we know, in some degree,
the teaching of the first three chapters of Ephesians which precede it. We will now seek
to lay before the reader, therefore, some of the precious things which God has made
known in this epistle to the Ephesians.
The first thing to notice is that the epistle is divided into two great sections,
chapters 1:-3: being doctrinal, and chapters 4:-6: being practical. This is not only the
order of the epistle, it is the divine order in the gospel. Practice is to flow from doctrine.
Good works are to adorn the doctrine of God our Saviour. The teaching of the mystery
must be preceded by the gospel as preached by Paul, which he describe as
"the preaching of Jesus Christ, in harmony with the revelation of the mystery" (Rom. 16: 25).
The great fundamentals of the epistle to the Romans are reiterated and enforced in
these later epistles. One expression may be written across the doctrinal section, and that
is, "the riches of His grace." Everywhere is seen grace abounding, and the great goal
towards which the whole is directed is "glory." Grace as our evangel, and glory as our
hope, with mercy and peace to follow us all the days of our life, and love, full, deep, and
real as our everlasting portion.
The first two verses of the epistle are introductory in character, the doctrinal section
actually commencing at verse 3. We will briefly consider these opening verses, and clear
the way for deeper study in our next issue. Following the Greek Text, as used by the
Revisers, we read the first two verses as follows:--
"Paul, apostle of Christ Jesus through the will of God, to the saints who are in
Ephesus, and faithful in Christ Jesus, grace to you, and peace, from God our father, and
Lord Jesus Christ."
The two names with which the first inspired epistle of the present dispensation
commences are Paul the apostle, and Christ Jesus his Lord. Here in the epistle to the
Ephesians we shall read "the testimony of our Lord Jesus Christ, and of Paul His
prisoner" (II Tim. 1: 8). May we never be ashamed of this blessed word.
It is interesting to note in what circumstances the apostle, who was originally known
as Saul of Tarsus, is first called Paul. The passage which records the change of name is
Acts 13: We quote from "Dispensational Truth":--
"The opening and closing sections of Paul's ministry, as recorded in the Acts, are very
suggestive. In the opening chapter (13:) the Jew is smitten with blindness, and the
Gentile believes. Moreover, the Gentile's name is Paulus, and from this moment
onwards the apostle to the Gentiles is known by that name too."
There is perfect harmony between the record of the opening and closing scenes of
Paul's ministry during the Acts, and this tends to emphasize the peculiar character of his
commission, e.g.:--