The Pulpit Commentary — Ephesians — Section 97

e.nd there we.s no need for two Churches-the Jewish Church continuin"', and a Gentile Church forming a separate community. But there was the clearest case"for one Church, viz. the Christian Church, containing both. 2. Jn their having the same gospel of peace 21reached to them. " And he came and preached peace to you that were far off, and peace to them that were nigh." When it is said that Christ came and preached peace, we are to understand that it was under his authority and through bis instruments. In com- parison with what he himself had to do with it, others might very well be left out of account. There were obvious reasons for the clause in the parting command, " begin- ning from Jerusalem." But that only, as is implied, indicated the point of departure. And it was the same gospel that was to be proclaimed to all alike: "And that repenta.nce and remission of sins should be preached in his Name unto all the nations, beginning from Jerusalem." So here, with a certain emphasis in the repetition of the word "peace," as the purport of the message (to be understood in its Go<l-ward sense}-" peace to you that were far off, and peace to them that were nigh." If, then, the gospel was preached to them in the same Name and in the same terms, they might well be" one body." 3. In their having, as reconciled, the same spiritual privileges. (Ver. 18.) (1) Access unto the Father. "For through him we both have our access in one Spirit unto the Father." To Old Testament saints God was not unknown as Father. "I said, Thou sbalt call me, My Father." But it is true that this is the distinction and favourite designation of God in the New Testament. And the Messiah is correspondingly the Son of God. The rela- tionship stands out as it did not do before, and gives peculiar pathos to the whole story of redemption. Sonship too becomes a more blessed reality, as it was a new-gained right. The idea here is that both could exercise the right of sonsbip in going to the Father and asking his blessing. Why, then, should they be apart? (2) Same Introducer. In Eastern courts there was one who acted the part of introducer into the presence of royalty. This part Christ performs for us. He not only acted for us on the cross, but, on the ~round of his sacrifice, he still intercedes for us. And every time we go into the presence of God we need his services, if we are to be acceptable. This part Christ performed for both alike. (3) Assistance of the same Spirit. There is not one Spirit with Jewish proclivities, and another Spirit with Gentile proclivities. But there is the one Spirit, making their interests one, and putting common desires into their hearts when approaching God. The equality thus extends along the whole line. Vil. PRACTICAL CONCLUSION, IN WHICH THE EPHESIAN CHRISTIANS A.RE ADDBESSED IN A THREEFOLil OllARACTEB. 1. They are members of the spiritual commonwealt.11. "So then ye are no more strangers and sojourners, but ye are fellow-citizens with the saints." "Fellow-citizens with the saints." They are citizens in relation to God as Head of the commonwealth. "They are no more strangers and sojourners." Ti.ere were those who stood in this relation to the Grecian states. They did not live on Grecian soil, or they lived on it without possessing the rights of "citizens." Such bad been the relation of the Ephesians to the Jewish commonwealth. But now they were fully enrolled and recognized as citizens in that commonwealth in which were incorporated both Jews and Gentiles. The members of this commonwealth a.re desig- nated "saint.5," as were the Ephesians in the opening of the Epistle. It points to their bearing a certain character, and having certain duties to perform. But the lead- ing idea is the privileges of citizens. And these may be particularized. (1) There is the privilege of good laws. In a civil community, le.ws are good where a.s much liberty of the subject is secured as is consistent with the public good, and where tbo interests of e.11 classes are equally regarded. In this land we have been blessed in large measure with good laws. And our legislators are always trying to work out more perfoctly the idea of justice. In the spiritual community, we do not need to concern ourselves about the improvement of tile laws. They have had the charactor of fona,lity from the beginning. We never need to distinguish here between law and equity. We can feel that the whole Divine dealing is characterized by the utmost fairness, reasonableness. "I know the thoughts which I think concerning you." (2) There is the privilege of protection. A British subject, so lo!!g as ho keeps within the laws, bas really the whole British power at his back. If a foreign state allows him to be trampled upon, he can claim protection from home. Such cases not unfre- quently have arisen, and, where redress has not been given, there has been resort io punishment. A. member of the Divine commonwealth who is possessed with its  'IHE EPISTLE TO THE EPHESIANS. [cB. II, 1-22.