The Wellspring. No.29
“Understanding is a Wellspring of Life to him
that has it.”
(Proverbs. 16:22)
Occasional papers by Arthur & Rosalind Eedle
No.4 in the series of expositions on Ephesians
Circumcision. The Greek word is PERITOME, a compound word of PERI- (around) and TOME (cutting), and therefore it exactly describes the medical act of removing the foreskin. Our English word is CIRCUM (around) and CISION (cutting), so that it is a word-for-word translation of the Greek.
Uncircumcision. Strangely, the Greek is not APERITOME, which
might be expected, though the word is found just once, in Acts 7:51 in a
metaphorical sense. In all other references to uncircumcision
in the N.T. the word AKROBUSTIA is used. This is a compound word from AKROS
(top, or tip) and BUSTIA, from the verb BUO (to be bunged full). It would seem
therefore that the Jews had coined a word with a degree of vulgarity and
mockery to describe the state of the rest of the world.
Circumcision was practised by the
Jews. But this only came about since the days of Abraham about 2,000 B.C.
Because of the influence Abraham had, the practice gradually spread to other
tribes, and according to Hastings’ Bible Dictionary, it was found amongst
the Arabs, Colchians in Asia, Egyptians, Mandingos, Gallas, Falashas, Abyssinians,
(i.e. Ethiopians), some Bantu tribes in Africa, Otaheitans,
Tonga Islanders, and some Melanesians in Polynesia, certain New South Wales
tribes in Australia, and the Athabascans, Nahuatl, Aztecs, and certain Amazonian tribes in South
America. I am far from certain where
some of these people lived, but have just copied the list. When we were
teaching in
Circumcision was practised on the
eighth day. This is of great symbolic interest, because 8 is the number of a
new beginning, and also of resurrection. In the symbolism of the N.T.
circumcision is used by Paul to be a type of the “cutting off of the
flesh”, that a man may begin “walking in the spirit.”
The Jewish practice was a ceremonial
occasion. The night before the operation was due, the
parents would say special prayers to ward off the predator spirit known as
Lilith, who was traditionally a child-slayer. Many Jewish mothers placed an
amulet around the baby’s wrist, on which prayers against Lilith were
written. The surgeon, known as the Mohel, arrived on
the eighth day, and all the children were gathered together to listen to his
brief sermon, and the reading of the Shema and
portions from Deuteronomy and Numbers. He would then sit apart from the rest,
with an empty chair by his side for Elijah, whom he invoked to assist him in
his task. When the operation was complete, the child received his name,
followed by the Mohel’s blessing, and a feast
in the parent’s home.
The child’s name being given
at this time is in remembrance of Abram and Sarai
receiving their new names, Abraham and Sarah. These names were identical to
their old names but with the addition of the Hebrew letter He, whose number is
5, and therefore symbolic of God’s grace being granted to them. Hence to
be circumcised was to enter into the Lord’s covenant, and become a child
of God’s grace. This was the positive teaching of the O.T. concerning
circumcision. However, in time the nation began to look upon itself as high and
mighty, above all the Goiim, the Gentiles in adjacent
nations, whom they grew to despise, treat with scorn, and in Jesus’ day
even avoid physical contact lest they be ceremonially defiled.
Such was the Jewish mind-set in the
days of our Lord, and of His apostles after Him. That is why Paul speaks as he
does in this letter about circumcision (or the lack of it.) When writing to the
Romans he spelled out the Jewish abuse of circumcision, showing that it could
never engender new life in Christ, any more than infant baptism can in the
churches of today.
The overcomers in Revelation were
promised a white stone on which would be written their new name, which no one
else would know. This is connected with “spiritual circumcision,”
in the sense that when finally we put off our fleshly tabernacle and are
clothed with our new bodies, our heavenly Father gives us our “new
name”, something special, a name that no one else knows, so that when He
calls us no one else will respond. One is reminded of our Lord calling for
Lazarus. Had He not used the name, (as someone once pointed out,) every other
dead person in that tomb would have come forth as well!
2:12 “That you were at that
time without Christ, alienated from the commonwealth of Israel, strangers from
the covenants of promise, having no hope, and without God in the world.”
Paul began this chapter by calling his readers “corpses”. As if this was not enough, he now tells the Gentile readers that they were not only “dead”, but were utterly and completely cut off from all religious privileges that accrued to Israel, the sole nation under heaven to be called by God.
Without
Christ. Perhaps this should have been rendered
“without a Messiah,” because prior to the birth of Christ the Jews
were awaiting their Messiah, whereas no other nation had this prospect in view.
Alienated
from the
Commonwealth. Greek POLITEIA, meaning the
condition and rights of a citizen of a state, hence citizenship, with all its
benefits.
Strangers
from the covenants of promise. Stranger
is XENOS, a word that was used, especially by Homer, of guests, as
opposed to the host. Hence it applies to any stranger, who is always
entitled to the rights of hospitality. This was true in O.T. days, when a
stranger would be welcomed into an Israelite family, and once he had submitted
to circumcision, he could enjoy as a proselyte many (but not all) of the
benefits of the home-born.
Having no
hope. Hope
is ELPIS, and it signifies more than is attached to the word’s meaning
today. A better translation would be “Expectation,” as long as the
thought of certainty was attached to it. This is far removed from the
modern usage of “hope” where a person says he hopes to win on the
lottery, or hopes it will be fine for his holiday, or even that he hopes when
this life is over he has a place in heaven. There is never any certainty attached
to such hopes, but the O.T. prophets gave
Without
God in the world. Means either “without
God”, or “denying God”, which is equivalent to being an
atheist. The
former is preferred here, because it fits into the list of other things just
mentioned. Paul is not denigrating his readers for atheism, rather is he
pointing out their poverty-stricken position as separated from
2:13. “But now in Christ
Jesus, you who were formerly far off became near by
the blood of Christ.
In Christ
Jesus. Jews
were still Jews; Gentiles were still Gentiles as far as national status
applies, but a wholly new realm developed, where these national tags disappeared,
namely “in Christ.” As members of Christ’s Body,
“our citizenship is in heaven, from whence also we await our Saviour, the
Lord Jesus Christ.” (Phil.3:20) The Gentiles used to find a partial
blessing by becoming proselytes, but that meant joining the
Became near. Literally “were brought
near” by the blood of Christ. There is no room for personal action here.
Paul was not saying that Gentiles were able to “cross the divide”
and march into the Jewish blessings. He was saying
that the shed blood of Christ abolished the old order completely. It was
equally necessary for the Jews, on believing, to forget their Old Covenant
position (in respect of former advantages and blessings), as it was for the
Gentiles to rejoice at their inclusion into the realm of life.
Some might say, yes, that is all
very well, but what about all the blessings promised exclusively to the Jews?
The answer is that all those
blessings are to be found in Christ Himself. Paul taught this very clearly in 2
Cor.1:20. “All the promises of God in Him are Yea, and in Him Amen!” It is quite inappropriate for anyone to claim
the fulfilment of promises outside of Christ.
There is a great divide today
between those who believe that all the O.T. promises have been transferred to
the Church, and those who believe that God still has obligations to fulfil
towards the Jewish nation. The latter group refer to the former as
“replacement theologians” and rise up in revolt against all
attempts to transfer Israelite blessings to the Church. The former group are equally
hostile, saying that
This great divide is as ridiculous
as the war between Calvinists and Arminians, both of
which have some truth, but deny the bigger picture. It is impossible for
a Jew to claim God’s blessings apart from Christ, because Christ
is the fulfilment of the whole ceremonial law of the O.T. All the covenantal
blessings are contained within Him. He “envelops” them all. Try as
he may, the Jew will never be able to find those blessings anywhere else. They
are locked away in the breast of the Son of God. In Him alone can they be
enjoyed by New Birth, and Sonship.
What about the future? The pro-Jewish lobby insists that God must
return to the Jews and fulfil His promises to them as a nation. In that
case, God would be going back to that which has been destroyed, as the
following verses make abundantly clear. If in the future God reaches out and
uses the nation of
Their return to the land in unbelief
was prophesied, and has come about. Likewise a day will come when they will
“look upon Him whom they pierced, and will mourn for Him as an only
son,” but this only proves the point. They can only achieve God’s
future blessing when they recognise, and believe in, Jesus as the Messiah.
“They will see me no more until they say, ‘Blessed is He who comes
in the name of the Lord.’”
Paul looked forward to that day, when he said, “Thus all
Peace. One hears so much these days about peace. At
the United Nations headquarters they constantly pass resolutions calling for
peace between hostile nations and tribes, but almost always fail to achieve
what is ratified in their resolutions. Why is this? Because peace cannot come
to fallen people and nations except through the blood of Christ. One hears warm
and encouraging stories of true brotherhood being achieved between, say, an
Israeli and an Arab, or a Protestant and a Catholic in
Made both
one. The Jews and the Gentiles “in Christ.”
Broken
down the middle wall of partition. In the
structure of the
Let us take a look at the lists. We
have already spoken about the distinction between Jews and Greeks being
demolished, also circumcision and uncircumcision.
What about Barbarians? The Greek word BARBAROS is onomatopoeic, referring to
the sound of a foreigner’s language that he couldn’t understand.
And so one’s language is no barrier to membership of Christ’s Body.
Neither are the Scythians excluded. This was a race of
very violent people who scalped the heads of their enemies. In God’s
mercy He reaches down to the lowest, most violent and wretched of human beings
and makes them “new men in Christ.” Then we have “bond and
free.” The bondmen were slaves, the freemen were of a higher class
altogether. Finally male and female, where a separation was made in the
Let me recall a heart-warming tale
that I heard about people in the West Country in days gone by. There was a
certain gentleman farmer who employed many hands. He was an ardent Christian,
and attended the local Open Brethren Assembly on Sundays. So also did several
of his “hands.” During the week they would address him as
“Sir”, but on Sundays, whilst within the sanctity of their assembly
room, he asked them to use his Christian name, as a token of the
“oneness” that God had made, where the distinction between
“bond and free” was demolished. Outside the building, ordinary
human distinctions applied, but not in the fellowship of the Body of Christ.
This is a useful story. It teaches us that whereas “in Christ” all
these distinctions are abolished, in our ordinary lives they may still operate.
Paul taught the Jewish people in
Hebrews that even the wall that separated the Israelites from the Priests had
been demolished. See 10:19-20 “Brethren, we have boldness to
enter the Holy of Holies by the blood of Jesus, by a new and living way, which
He has consecrated for us, through the Veil, that is to say, His flesh.” This was a very major step, because the place
beyond the Veil could only be entered by the High Priest once a year. But now
it became possible for all people to enter the Holy of Holies symbolically.
Such is the great privilege afforded us by the Son of God.
Our identification with the
Lord’s death is declared by Paul in the most fitting way in Galatians
2:20. “I am crucified with Christ.” He realised that it was necessary for him first
to understand his identification with Christ’s death, before speaking
about his identification with His resurrection. It is quite in order for us to
speak about “being crucified with Christ.”
This is symbolic language, and we are asked to think in terms of “reckoning
ourselves dead to sin but alive to God through Jesus Christ.” (Romans
6:11)
2:15. “Even the law of
commandments in decrees.” The O.T.
decrees were all for the benefit of one nation. These decrees had now been abolished,
so that both Jew and Gentile could enjoy the benefits of the New Covenant. In
Jeremiah 31:31 we read about this New Covenant, where God’s laws would be
written in men’s hearts rather than just on stone tablets, but the
decrees were still in force, that the Covenant would only be
for the nation of
2:15. “In order that He might
create the two into one new man, making peace, and might reconcile both to God
in one body by the cross, having slain the enmity in it [or, in Him.]”
The two. This has reference to Jew and Greek.
Reconcile. The Greek is interesting and informative. The
verb is APO-KATA-LATTO, a compound word found only in Ephesians and Colossians.
The normal word for reconciliation is just KATALATTO, and Paul uses it in Romans
5:10 “While we were yet enemies, we were reconciled to God
through the death of His Son.”
God first of all reconciles each
human being to Himself. But in Ephesians and Colossians a further reconciliation
is accomplished. In our present passage it refers to the reconciliation wrought
between erstwhile hostile nations. In Colossians
But KATALATTO is itself a compound
word, and it is instructive to see how the basic verb ALLATTO is used. It means
“to change”. In Hebrews
Taking all three words together we
can enjoy the theme. First of all we are reconciled to God from sin, then reconciled to others when the partition wall is
demolished. Looking ahead, we await the day when we shall be changed into our
new body, and finally God will change the heavens and earth, making them new.
This is truly a wonderful vista of accomplishment.
2:17. “And He came and
preached peace to you who were far off and peace to you who were near.”
Preached. The verb is EUANGELIZO, the normal word “to evangelise”, or more literally, “to bring good tidings.” However, this verb is in the Middle Voice, and a strict translation would be, “He announced Himself as the glad tidings, saying ‘Peace’ to those far and near.”
2:18. “Because through Him we
both have introduction by one spirit to the Father.”
Introduction. A poor translation. It should read “We have an Introducer to the Father.” One is immediately presented with the image of the Son of God standing there, beckoning to us with His hand, saying ‘Come, meet my Father!’ What a wonderful privilege. O Lord, hasten that day!
2:19. “Now therefore you are
no strangers and sojourners, but fellow-citizens of the saints and members of
God’s family.”
Strangers and sojourners. In other words Gentiles and proselytes.
Fellow-citizens.
Greek
SUMPOLITAI, another one of those words that presents a
togetherness.
Members of
God’s family. This is how it ought to be
translated. See how Paul uses the word “family” in 1 Timothy 5:4 “If
any widow has children or grandchildren, let them first of all learn piety in
their own family, to requite their parents, for this is acceptable before
God.” In these references, the Greek word is OIKEIOS, from
OIKOS, a house, or home.
One is reminded of our Lord’s
words in John 14:2 “In my Father’s house there are many
mansions.” Here the word is OIKIA, of the same root as
above. The word “mansions” seems strange, that a house might
contain mansions. This is not how we define buildings today. But the word means
literally, “places to stay, or reside.” The Lord was saying in
effect, “My Father’s house is large and has many rooms, and you
will have opportunity to enjoy using all of them from time to time.” Later in the chapter He said, (verse 23)
“If anyone loves me, he will keep my words and my Father will love him,
and we will come and make our abode with him.” The “abode” is the same as
“mansion”. It shows that wherever the saints happen to be in
resurrection, the Godhead enjoys their company. How much better than even the
best homes we have ever known.
2:20. “Built upon the
foundation of the apostles and prophets, Jesus Christ Himself being the chief
corner stone.”
Peter said, “You are living stones being built into a spiritual house. (1 Peter 2:5) Here again we read about the “house.” So the Father’s house is in fact composed of “living stones”, and therefore they are not cemented together into an immoveable structure, but must be seen as a spiritual house, where all the members are fluid, able to move about as well as rest. However, it is also necessary to imagine a structure, in the same way that one may envisage the large workforce of an office, from the Managing Director down to the lowest paid operative.
Chief
corner stone. The
Greek word is AKROGONIAIOS, a compound word of AKROS (top) and GONIA (angle).
The only way to translate this word is to imagine the capstone of a
pyramid. Hence this building grows from heaven downwards, the opposite of
earth-based buildings. Jesus is seen as the capstone, and beneath Him are the
apostles and prophets. After them come the various layers of stone of which the
building is composed. Presumably this is the New Jerusalem that John saw in his
vision, having height, length and breadth of equal measure, and which he saw
growing downwards from heaven to earth. (The usual interpretation of a cubic
city descending en bloc from heaven to earth is faulty.)
2:21. “In whom all building
fitly framed together grows into a holy temple in the Lord.”
All building. Better to translate “the whole building”.
Fitly
framed together. The
Greek is SUNARMOLOGEO a compound word from SUN (together), HARMOS (joint), and
LEGO (usually to speak, but also takes on the meaning of put). Hence the phrase
means “the whole building having been jointed together in all its
parts.”
Holy
temple. Greek NAOS, refers to the actual building of the temple, in which
only the priests were allowed to enter.
2:22. “In whom you are also
being built together into a habitation of God in spirit.”
Habitation. Greek KATOIKETERION, which is found in only one
other place in the N.T. in connection with