St. Paul's Epistle to the Ephesians: A Practical Exposition

by Charles Gore

DIVISION II. § 2. CHAPTER IV. 25-32.

The new life a corporate life.

Corporate duties

The first characteristic of the new life dwelt upon is its corporate character, as a life lived by those who are 'members one of another,' and have therefore a common aim. In a body of people working with a common aim there may be a healthy rivalry and competition in doing good work, a manifold spirit of initiation and inventiveness, and there may be rewards of labour, proportioned not merely to needs but to these personal excellences. But what there cannot be is a competition which runs to the point of mutual destructiveness, or such accumulation of the fruits of skill and labour in a few hands as maims or starves the life of the majority. The common interest prevents this. 'The members must have the same care one of another,' so that 'when one member suffers all the members suffer with it[[1]].' The life is the life of a body, and the general well-being is therefore the common interest of all the members, for the weakening or decay of one is the weakening and decay of a more or less valuable part of a connected life. This is the general principle on which the Church is based. This is the moral meaning of churchmanship. 'Ye are members one of another.'

Various specific obligations follow from this general principle.

(a) Truthfulness and openness; for falsehood and concealment belong to a life of separated and conflicting interests. The prophetic ideal for the restored Israel is to be realized among Christians. 'Speak ye every man truth with his neighbour: execute the judgement of truth and peace in your gates: and let none of you imagine evil in your hearts against his neighbour: and love no false oath[[2]].'

(b) Self-restraint in temper. We must not injure one another in life and limb, or wound one another in feelings. Therefore we must watch the first beginnings of anger, as the Psalmist[[3]] warns us, lest they lead to sin and give the devil, i.e. the slanderer of his brethren, the inspirer of all mutual recriminations, room and scope to work in.

(c) Labour for the purpose of mutual beneficence. Under the old covenant God had contented Himself with forbidding stealing. Under the new covenant the prohibition of what is wrong passes into the injunction of what is right. Labour of whatever kind, labour directed to produce something good, is required of all. 'If any man will not work, neither let him eat[[4]].' The idle man in fact violates the fundamental conditions of the Christian covenant as truly as if he were denying the rudiments of the Christian faith. Now the object of labouring is to acquire 'property,' which is in one sense 'private,' and in another sense is not. The labourer may have, under his own free administration, the fruits of his labour, but he is to administer his property with the motive, not only of supporting himself, but of helping his weaker and more needy brethren.

(d) Profitable speech. Here again the Christian is not to be content with avoiding noxious conversation. His talk is to be, not indeed 'edifying' in the narrowest sense, but such as 'builds up what is lacking' in life, or supplies a need, whether by counselling, or informing, or refreshing, or cheering; so that it may 'give grace[[5]],' that is, afford pleasure and, in the widest sense, bring a blessing to the hearers.

In all their conduct Christians are to have two masterful thoughts. (1) They are to think of the divine purpose of the Holy Ghost who has entered into the Church to 'seal' or mark it as an elect body destined for full redemption from all evil, in body and soul, at the climax of God's dealings, the last day. The Holy Ghost, with all His personal love, will be grieved if we thwart His rich purpose for the whole body by anything which is contrary to brotherhood in the thoughts of our hearts, or the words of our lips, or our outward conduct.

(2) They are to remember the divine pattern of life. God has shown His own heart to us in the free forgiveness which He has given us in Christ. Being in constant receipt of that forgiveness, we must not prove ourselves hard and unforgiving towards one another.

Wherefore, putting away falsehood, speak ye truth each one with his neighbour: for we are members one of another. Be ye angry, and sin not: let not the sun go down upon your wrath: neither give place to the devil. Let him that stole steal no more: but rather let him labour, working with his hands the thing that is good, that he may have whereof to give to him that hath need. Let no corrupt speech proceed out of your mouth, but such as is good for edifying as the need may be, that it may give grace to them that hear. And grieve not the Holy Spirit of God, in whom ye were sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamour, and railing, be put away from you, with all malice: and be ye kind one to another, tenderhearted, forgiving each other, even as God also in Christ forgave you.

Here, then, St. Paul sketches catholicity in practice. The very idea of the Church is that of a fellowship of naturally unlike individuals, harmonized into unity by the new 'truth and grace' of God, which has been made theirs in their regenerate life. It is this endowment of the regenerate life that is to enable them to transcend, and overstep, and defeat natural incompatibilities of temper, and to be one body in Christ. The practical meaning of catholicity is brotherhood. It is love, as St. Augustine says, grown as wide as the world[[6]].

Why has the world lost this sense of the moral meaning of catholic churchmanship? Why has 'ecclesiastical' come to mean something quite different to 'brotherly'? Or it is a more profitable question to ask, How shall we make it mean the same thing again? There are many who would give up the very effort after recovering the church principle, the obligation of the 'one body.' But this, as has been said, is to abandon the ultimate catholic principle of Christianity. For the very purpose of the one church for all the men of faith in Jesus, is that the necessity for belonging to one body—a necessity grounded on divine appointment—shall force together into a unity men of all sorts and different kinds; and the forces of the new life which they share in common are to overcome their natural repugnance and antipathies, and to make the forbearance and love and mutual helpfulness which corporate life requires, if not easy, at least possible for them.

This is the principle which must not be abandoned. We must assert the theological principle of the Church because it is that and that alone which can impress on men practically the obligation and possibility of a catholic brotherhood.

But it is folly to assert the theological truth of churchmanship, and neglect its moral meaning. Quite recently the bishops of the Lambeth Conference have striven to impress anew the ethics of churchmanship upon the conscience of the faithful[[7]]. The principle of brotherhood must act as a constant counterpoise to the instinct of competition. The principle of labour shows that the idle and selfish are 'out of place' in a Christian community. The principle of justice forces us to recognize that the true interest of each member of the body politic must be consulted. The principle of public responsibility reminds us that each one is his brother's keeper. Once more the Church has been aroused to its prophetic task of 'binding' and 'loosing' the consciences of men in regard specially to those matters which concern the corporate life and the relations of classes to one another. And we pray God that the work of our bishops may not be in vain. What we want is not more Christians, but, much rather, better Christians—that is to say, Christians who have more perception of what the moral effort required for membership in the catholic brotherhood really is.

No doubt the needed social reformation is of vast difficulty. For instance, one who contemplates our commercial relations in the world may indeed be tempted to despair of the possibility of recovering the practical application to 'business' of the law of truthfulness; and many a one who is practically engaged in commerce, in higher or lower station, finds that to act upon the law may involve something like martyrdom. But the very meaning of divine faith is that we do, in spite of all discouragements, hold that to be practicable which is the will of God; and it is nothing new in the history of Christianity if at a crisis we need 'the blood of martyrs'—or something morally equivalent to their blood—for 'a seed,' the seed of a fresh growth of Christian corporate life. No fresh start worth making is possible without personal sacrifices; and to recover anything resembling St. Paul's ethical standard for Christian society we need indeed a fresh start. But the few Tractarians of sixty years ago by industry, patience and prayer effected a kind of revolution in the Church as a whole; and reformers of Christian social relations may with the same weapons—and with no other—do the like.

[[1]] 1 Cor. xii. 25, 26.

[[2]] Zech. viii. 16, 17.

[[3]] Ps. iv. 4, according to the LXX. But the English version 'Stand in awe and sin not' is probably correct.

[[4]] 2 Thess. iii. 10.

[[5]] Cf. Col. iv. 6: 'Let your speech be always with grace' or 'graciousness'; Luke iv. 22: 'gracious words'; Ps. xlv. 2: 'Grace is poured into thy lips'; Eccles. x. 12: 'The words of a wise man's mouth are gracious'; Ecclus. xxi. 16: 'Grace shall be found in the lips of the wise.'

[[6]] See [app. note F], p. 271, The Ethics of Catholicism.

[[7]] See Report of Lambeth Conference, 1897. S.P.C.K., pp. 136 ff.; and [app. note G], p. 274.