EPHESIANS - Week 2

Having delved into some of the technical aspects of Ephesians last week, today I want to get stuck into some of those big theological topics that Paul (or not Paul, depending on where you landed last time), keeps throwing out there.

These first couple of chapters of Ephesians are a tour de force of chunky theology, drawing on Old Testament ideas and reframing them in light of Jesus, whilst also bringing some newer concepts to the table.

Chapter 2 begins, for instance, with a passage about being ‘dead through our trespasses’.

This is language that we can find from the outset in our biblical narrative. In Genesis, Adam and Eve are warned;

“but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die.” – Genesis 2:17

There is also a connection made between these two things, sin and death, in some of the prophetic writing, like Ezekiel saying;

“The soul who sins shall die" – Ezekiel 18:4

From our Christian perspective, it is likely through the New Testament letters that we encounter this idea most definitively. In his letter to the church in Rome, Paul writes;

“sin came into the world through one man, and death through sin" - Romans 5:12

The notion of being ‘dead through our trespasses’ sets the scene for what is to come later on in the chapter, when the focus shifts to the gift of salvation. These verses that start the chapter let the reader know that they need this salvation. You were dead! So then, what happened?

‘For by grace you have been saved through faith, and this is not your own doing; it is the gift of God— 9 not the result of works, so that no one may boast.’ – Ephesians 2:8-9

Saved by faith.

Here is another classic bit of Pauline theology. ‘Salvation by faith’ has become one of the cornerstones of Christian teaching. One question, however, is this:

Is that what Jesus teaches about salvation?

Many of our small groups will be exploring this notion of salvation over the coming months, so perhaps you might unpack this more there, but for now, I think possibly the answer is ‘not quite’ or ‘not fully’.

One of the clearer examples of Jesus’ teaching aligning with what Ephesians 2 is saying is found in Luke’s gospel;

But he said to the woman, “Your faith has saved you; go in peace.” – Luke 7:50

This is used here in the sense of forgiveness. Other times, something similar is said ;‘your faith has made you well.’

the key Greek verb used is σῴζω (sōzō), which has a few meanings:

• Primary Meaning:
  "To save" (spiritually, eternally).

• Secondary Meaning:
  "To heal" or "to make well" (physically, temporally).

Luke 7 is not talking about a physical healing in the same way that other passages do, but there is an interesting connection drawn between the physical and spiritual.

Jesus also emphasises the need for repentance as part of the salvation process.

"The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel." – Mark 1:15

Ephesians could be read to highlight that salvation is God’s doing and we are passive recipients of a gift. Jesus’ teaching, at times, leads us more in the direction that our active repentance and obedience required for salvation.

Further on in Ephesians 2, there is a section about the coming together of the Jewish and Gentile communities:

 But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. 14 For he is our peace; in his flesh he has made both into one and has broken down the dividing wall, that is, the hostility between us, 15 abolishing the law with its commandments and ordinances, that he might create in himself one new humanity in place of the two, thus making peace, 16 and might reconcile both to God in one body through the cross, thus putting to death that hostility through it. – Ephesians 2:13-16

We know that a lot of the New Testament churches were blended with gentiles and Jewish Christians, so it’s not surprising that this topic comes up in several different epistles.

But something in this stood out to me. In this instance, there appears to be a contradiction between Ephesians and the gospel of Matthew.

Matthew 5 says;

Do not think that I have come to abolish the Law or the Prophets; I have come not to abolish but to fulfill. – Matthew 5:17

So, one text says Jesus abolished the law, the other says he did not! Which is right?

Well, there is a linguistic distinction to be made between these two passages.

Matthew uses καταλύω (katalyō), meaning to destroy, demolish, overthrow, or bring to an end.

Ephesians uses καταργέω (katargeō), meaning to render ineffective, invalidate or nullify.

You could, if you wanted to, still make a case that one contradicts the other, but these expanded meanings show that we can also reconcile the two passages if we want. Jesus is speaking about a destruction of the law, whilst Ephesians implies more of a functional end to the law.

That could be closer to the idea of fulfilment, which is ultimately what Jesus says in Matthew.

This is the nature of big claims like those made in Ephesians 2! There are always going to be corresponding and potentially conflicting passages elsewhere in the bible, so we should take the time to unpack each and see what is going on.