Introduction 213

case of Christ (John iii. 81). The striking resemblance between the ἀνέβη . . . κατέβη, ὁ καταβάς . . . ὁ ἀναβάς in Eph. iv. 9, 10, and the declaration οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς in John iii. 13 is also noticed. But less can be made of this, as the terms in Ephesians are drawn from an OT quotation. Nor can much be made either of the contention that what is said of Christ as the point of union or restoration for a divided world in Eph. i. 10 is essentially the same as the representation of Him as the Λόγος in the Prologue to the Fourth Gospel; or of the parallel in such passages in John as x, 16, xi. 52, xvii. 20, 21 to the terms in which this Epistle enlarges on the inclusion of the Gentiles (ii. 13-22, iii. 6). The more relevant of these coincidences, however, may perhaps be taken to indicate an acquaintance on the part of the writer of the Fourth Gospel with this Epistle. They show at least that the authors of these two writings had much in common both in terms and in ideas. There are certain points of contact also between Ephesians and the Apocalypse, of which much has been made by Holtzmann. Minor resemblances are discovered between such passages as Eph. i. 8 and Apoc. xiii. 18; Eph. ii, 18 and Apoc. v. 9; Eph. iii. 9 and Apoc. iv. 11, x. 6; Eph. iti. 18 and Apoc. xi. 1, xxi. 15-17; Eph. ν. 32 and Apoc. i. 20. But these are too uncertain and remote to trust to. Of more importance are the coincidences between the view of Christ’s relation to the Church in Eph. v. 25, etc., and the figure of the Church as the Bride of the Lamb in Apoc. xix. 7; the mention of the Apostles and prophets in Eph. ii. 20 and Apoc. xxi. 14; the μυστήριον revealed (ἀπεκαλύφθη) “to His holy Apostles and prophets (Eph. iii. 5) and the μυστήριον Θεοῦ in Apoc. x. 7; the μὴ συγκοινωνεῖτε τοῖς ἔργοις τοῖς ἀκάρποις Of Eph. v. 11 and the ἵνα μὴ συγκοινωνήσητε ταῖς ἁμαρτίαις αὐτῆς Of Apoc. xviii. 4. It cannot be said, however, that these amount to much. Pew would pronounce them sufficient to prove any literary or doctrinal dependence of the one writing on the other. Holtzmann, however, infers from them that the writer of Ephesians made some use of the Apocalypse. Another writing with which Ephesians is thought to be in affinity is the Epistle to the Hebrews. Considerable resemblance is found between the two in their view of the Person of Christ, e.g., in Eph. i. 10, 20-22, iv. 8-10, 15 and Heb. i. 8-13, ii. 9, x. 12, 13, etc. The seating of Christ on the right hand of God appears in both Epistles (Eph. i. 20; Heb. i. 3, vili. 1, x, 12). So is it also with the use of the term παρρησία with reference to access to God (Eph. iii. 12; Heb. iv. 16); with the conception of Christ’s work as a sanctifying (ἁγιάζειν, Eph. v. 25, 26; Heb. xiii. 12, x. 10); and with the place