St. Paul's Epistle to the Ephesians: A Practical Exposition — Context and Discussion

Israel had had for its main motive the hope of the Christ. All that St. Paul now believed was that this hope had been realized, and realized to the shame of Israel in One whom they had rejected {8} and crucified. But if to believe that Jesus was the Christ involved no breach with the religion of Israel, yet it did involve the recognition that it had been reconstituted on a new basis, and in a way that suggested to existing Israelites nothing less than a revolution. The church of God had, in St. Paul's present belief, widened out from being the church of one nation into being a catholic society, a society for all mankind.

If St. Paul's epistles are taken in those groups into which they naturally divide themselves, we find that in the first group, that of the two epistles to the Thessalonians, all his favourite topics are present as it were in the germ, but nothing that is specially characteristic of him is yet developed. The free admission of the Gentiles into the Church is, with the accompanying hostility of the Jews, assumed[4], but not much insisted upon; but in the interval between these epistles and that to the Galatians the subject had gained fresh and poignant interest. A party of Christians having their centre at Jerusalem had been trying--in spite of the decision of the apostolic council at Jerusalem--to reimpose upon the consciences of {9} Gentile Christians, and with especial success in the Galatian province, the obligation of circumcision; or in other words had been trying to make it evident that the Church of God was as much as ever the people of the Jews, and that Gentiles could only become Christians by becoming also Jewish proselytes pledged to keep the law of Moses. In view of this attempt St. Paul re-embarks upon his great campaign for the catholicity of the Church, and in his epistles of the second group[5] (especially those to the Galatians and the Romans) the catholicity of Christianity is vindicated controversially upon the basis of the principle of _justification by faith, not by works of the law_.

The meaning and real importance of this doctrine ought not to be hard for us to understand. To be justified means to be accepted or acquitted by God. The Judaizers--that is the Christian representatives of the narrower religious spirit of Israel--held that, as God's covenant was with the Jews only, so men could obtain acceptance simply by the observance of that Mosaic law which was to the Jew at once the expression of the divine selection of his race, and the grounds of his arrogant {10} contempt for all who had not 'Abraham to their father[6].' But St. Paul had made trial of that theory, and had found it wanting. The observance of the law and the glorying in Jewish privileges had brought him no peace with God: had in fact served only to produce and deepen a sense of inner alienation from God and conviction of sin. Thus in acknowledging the messiahship of that Jesus whom the chosen people had rejected and surrendered to be crucified, he was abandoning utterly and for ever the standing-ground of Jewish pride: he was acknowledging that the only divine function of the law was to convince men of sin, and of their need of pardon and salvation: he was taking his stand as a sinner among the Gentiles, and humbly welcoming the unmerited boon of pardon and acceptance from the hand of the divine mercy in Christ Jesus. When St. Paul in familiar arguments, from the witness of the Old Testament itself, and from the moral experience of men, convicts the law of inadequacy as an instrument of justification, his reasoning is full of a strong feeling and conviction bred of his own experiences. The true means of justification, he has come to perceive, is faith, that is, {11} the simple acceptance of the divine favour freely offered, and this is something that belongs to no special race, but to all men as such. For all men everywhere, to whom the light comes, can know that they are sinners in the sight of God, and can accept simply from the hand of the divine bounty the unmerited boon of forgiveness and acceptance in Christ. Thus, if faith and faith alone is that whereby men are justified or commended to God, then at once the catholic basis of the reconstituted Church is secured. All men can belong to it who can feel their need and hear the Gospel and take God at His word. This is the great principle vindicated in the compressed and fiery arguments of the Epistle to the Galatians, and then subsequently developed in the calmer and orderly procedure of the Epistle to the Romans.