We have thus far come through three well-marked sections of the epistle to the Ephesians (not reckoning the Address and Salutation in 1:1, 2). They are:

      I. "The Long Sentence" (1:3-14) with its rich content.
      II. Paul's Prayer for their Enlightenment. (1:15-23.)
      III. Salvation by Grace. (2:1-10.)

      A new section begins now at 2:11 which runs to the end of the second chapter. We will call it the Jew-Gentile Section.

      Gentile Christians composed the greater part of the church at Ephesus and neighboring churches to whom this epistle is addressed. The relation of the Gentile and Jewish believers to each other and to God in the church was the problem in Paul's day. The two elements were, humanly speaking, incompatible; yet in the church they must be brought into closest contact and fellowship. "Other sheep I have which are not of this fold," said the Lord Jesus long before; "them also I must bring, and they shall hear my voice; and they shall become one flock, one shepherd." (John 10:16.) But when were there ever two such heterogeneous elements welded together to make a harmonious whole? Can it be done? The distinction between Jew and Gentile was very sharp and deep. "The East is the East, and the West is the West, and never the two shall meet," said the poet.^a But they must meet and do meet in the church, and not only meet, but be bound together in the most powerful bond ever known--the bond of a common life and eternal love in Christ Jesus.

      But we, so far removed from the situation as it existed in Paul's time can hardly appreciate the gulf that separated between the two. It was not only a difference--it was an antagonism. It was not merely national and racial prejudice--it was religious--a prejudice ancient, sacred, and intense, implanted in the heart of the Jew, and that originally by God's own hand, in order that Israel might be kept separate and apart from the nations of the world. It was not merely that unfounded national pride which has always caused the different nations in all time past to make absurd claims of superiority over one another. This went much deeper. It was rooted in God's dealings with Israel. Israel was God's peculiar people. "Thou art a holy people unto Jehovah thy God: Jehovah hath chosen thee to be a people for his own possession above all peoples that are upon the face of the earth." (Deut. 7:6.) " Lo, it is a people that dwelleth alone, and shall not be reckoned among the nations," said Balaam in his prophecy. (Numb. 23:9.) They were strictly charged to stay aloof from [19] the nations--to enter into no partnerships or covenants with them. "I am Jehovah that sanctifieth you"--i. e., that sets apart. "I am Jehovah your God who hath separated you from the peoples. . . And ye shall be holy unto me: for I Jehovah am holy, and have set you apart from the peoples, that ye should be mine." (Lev. 20:8, 24, 26.) It was not only that God chose the nation of Israel from among the nations--no, He had created it from its beginning, and brought it into existence. He called Abraham out of Ur of the Chaldees; He gave him a child of promise; He selected Jacob, and of Jacob's son formed a nation in the cradle of Egypt; and He brought them out of the house of bondage, and entered into covenant with them, gave them His law and revealed Himself to them. "He showeth His word unto Jacob, his statutes and his ordinances to the children of Israel. He hath not dealt so with any nation . . ." (Ps. 147:19, 20.) See also Paul's summary of Israel's distinctive privileges in Rom. 9:4 5. In order to carry out His great purpose regarding Israel it was necessary that they should be thus segregated from the nations, the "Gentiles." God fenced them about with various barriers. One of those barriers was the Law. Thus, while God "suffered all the nations to walk in their own ways," He kept Israel at home, with Himself, as it were; taught them, blessed them, that through them He might ultimately deal with all the nations of the earth.

      What wonder then, in view of all this, that a chasm deep and wide was formed between Jew and Gentile. No doubt the Jew in his carnal pride assumed an unwarranted superiority. Even in Old Testament times God taught them many lessons to correct this tendency. However, there were those great barriers, and they seemed insurmountable. See how very carefully God proceeded when first He moved to break down those sacred ancient walls! (Acts 10 and 11.)

      The calling of the Gentiles was of God's pure and uncovenanted mercy. (Rom. 15:8, 9.) Israel stood in a covenant of promise. They had a God and they had a hope which was centered in the promised Messiah. But the Gentiles were "separate from Christ, strangers from the covenants of the promise, having no hope, and without God in the world." Such was the state of those Gentile brethren, "once." Paul bade them to remember that! "But now," the apostle continues, "ye that once were far off are made nigh in the blood of Christ." Since His blood was shed for all, all alike might now come and avail themselves of it. Though it was "to the Jew first," it was "also to the Greek." The Jew was "nigh," the Gentile "far off"'; but now both alike could and must find their acceptance with God through the blood of Christ. [20]

      The next question is whether there could be any harmony between these two opposing elements after they had been brought together in Christ. Yes: He is our peace; He joins them together into one. That partition-wall which once prevented the free intercourse and fellowship between Jew and Gentile (which God Himself had set up for that very purpose)--"the law of commandments contained in ordinances"--this "middle wall or partition" is now broken down in Christ. But only in Christ has it been broken down. Nowhere are we told that the Law has been abolished in the absolute. This barrier then, being done away in Christ, He makes of the two (Jews and Gentiles) "one new man, so making peace." This "new man," however, is neither Jew nor Gentile. The Gentiles are not incorporated in Israel, any more than Israel is made Gentile in Christ. But both together now constitute a new body, different and distinct from both. Once there were just two sorts of men (according to God's classification of humanity)--Jews and Gentiles. Now there are three kinds: Jews, Gentiles, and the Church of God. (1 Cor. 10:32.) Jew and Gentile, being thus reconciled to God "in one body" through the cross (by which the enmity has been slain, v. 15; Col. 1:14) are thus also reconciled to each other; and both alike partake in Him.

      "For through him we both have our access in one Spirit unto the Father." The "one body" in which they are "reconciled" is that which is mentioned in 1:22, 23, of which Christ is the Head ("head over all things to the church, which is his body"); and the Spirit is that "Holy Spirit of promise" with whom they are sealed unto the day of redemption. (1:13, 14; 4:30.) "There is one body and one Spirit" he tells them in chapter 4:4. "For as the body is one and hath many members, and all the members of the body being many are one body; so also is Christ. For in one Spirit were we all baptized into one body, whether Jews or Greeks, whether bond or free; and were all made to drink of one Spirit." (1 Cor. 12:12, 13.) In and by the Spirit they all alike have access through Christ to God the Father.

      "So then," says the apostle to the Gentile brethren, "Ye are no more strangers and sojourners," people without a home or country, possessing no rights (like once the sojourners who lived in Israel's land)--but "fellow-citizens with the saints," having full equality with all others who are in Christ Jesus. Also they (along with all others who are in Christ) are "of the household of God"--of God's family, "beloved children." (5:1.) Once more he abruptly changes the figure, and tells them that they are a "building," in which [21] they (as living stones, 1 Peter 2:5) are "built upon the foundation of the apostles and prophets"--not on the apostles and prophets as persons, but on their teaching. (Comp. 1 Cor. 3:10, 11.) "Christ Jesus himself" is "the chief cornerstone" in whom (like the keystone of an arch which holds the whole arch together) the whole building coheres. And in Him each several building (the scattered individuals and congregations) are "fitly framed together," and thus the whole edifice "groweth into a holy temple in the Lord--in whom ye also are builded together for a habitation of God in the Spirit." It is the same fact as that set forth in 1 Cor. 3:16--"Know ye not that ye are a temple of God, and that the Spirit of God dwelleth in you?" Wonderful temple this--a living house, built upon the living Foundation and Cornerstone, indwelt by the Spirit of God! And we are essential constituent parts and portions of it.

      If the devout student finds the teaching here difficult it is probably due to two facts--one on the apostle's side of it, for he packs so much into a little space: one great and wonderful thought follows after another, in close succession. This is not an obstacle or a discouragement. It is rather a challenge to us to master these boundless treasures which are here laid before us. The other reason for the difficulty lies on our side. We are slow of comprehension. Our minds, though quick enough in earthly matters, are apt to be unpracticed in things spiritual. Perhaps like the Corinthians we are "yet carnal" and, "babes in Christ"; or like the Hebrew brethren, "dull of hearing." (1 Cor. 3:1, 2; Heb. 5:11.) At any rate we all come within the scope of that good prayer of Paul's in Eph. 1:16-20. Let us take up these precious truths, little by little, think and meditate on them till they stand out clear to our understanding. It pays!

[LOE 19-23]