One World in Christ

GOLDEN TEXT: “Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God.” —Ephesians 2:19

EPHESIANS 2:8-10, 13-22

CHAPTER 1, verse 10 of this epistle reads: “That in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him.” This promised gathering together “on earth” of all things in Christ will be quite in keeping with the title assigned to our lesson—“One World in Christ.” This is a future gathering in a world then to be established.

But Paul also speaks of a heavenly gathering into Christ, and it is to this that his epistle to the brethren in Ephesus chiefly relates. Upon the basis of faith, that gathering commenced at Pentecost, and has continued throughout the age. It reaches its glorious culmination in the “first resurrection” of those who, during the age, prove worthy to live and reign with Christ. Chapter 1, verse 3, speaks of the spiritual blessings already enjoyed by these who by faith are seated together with Christ in “heavenly places.”

The oneness or unity so eloquently set forth in this epistle pertains particularly to the bringing together into one body both Jews and Gentiles. It was not easy for many in the Early Church to become reconciled to this viewpoint. The background of Jewish thought for centuries had been that they were exclusively God’s chosen people. The prophets encouraged them in this understanding. Through Amos the Lord said, “You only have I known of all the families of the earth.”—Amos 3:2

The nation of Israel would have maintained this favored position had they been faithful to the Law and to the prophets, a faithfulness which would have culminated in the acceptance of Jesus as their Messiah. But when this final test came, the nation failed. We read that Christ “came unto his own, and his own received him not.” However, as many of the individuals of the nation as did receive him, to them “gave he power to become the sons of God.”—John 1:11,12

God’s plan for his “sons” was that they should become associates with Jesus as rulers in the messianic kingdom, and, together with him, constitute the divine ruling house which will be the channel of God’s promised blessings to all the families of the earth. But there were not enough of the Jewish people who accepted Jesus to make up the foreordained number of this ruling house—144,000—so God turned to the Gentiles “to take out of them a people for his name.”—Acts 15:14

It is to this that Paul refers when to the Gentile believers in the church at Ephesus he writes, “Now therefore ye are no more strangers and foreigners, but fellow-citizens with the [Jewish] saints, and of the household [or family] of God.” In chapter 3, verses 4 and 6 Paul refers to this as a “mystery” which had until then, been kept hidden, the mystery that the Gentiles should be “fellow-heirs” with the Jews of all the exceeding great and precious kingdom promises which had been recorded in the Old Testament.

Paul also speaks of this united family of God as being a “building fitly framed together,” which “groweth unto an holy temple in the Lord.” (Eph. 2:21) The literal temple, first built by Solomon, and later rebuilt after the return of the Israelites from their captivity in Babylon, was the meeting place between God and the people. In a symbolic sense God dwelt in the temple, and by going to him there, the people received his blessings.

So the spiritual household of God, selected from both Jews and Gentiles during the Gospel age, will be the great antitypical temple of God, the meeting place between God and men throughout the thousand years of the messianic reign. God’s promise was that the “seed” of Abraham would bless all the families of the earth, and in Galatians 3:27-29 Paul explains that all in Christ, regardless of nationality, are Abraham’s seed, and heirs according to the promise. The symbolism of the temple, as the meeting place between God and men, emphasizes that the church, together with Christ, will be God’s channel of blessing to the world.

This wonderful arrangement is all by grace, “not of works, lest any man should boast.” Paul explains, “By grace are ye saved, through faith, and that not of yourselves, it is the gift of God.” This free gift of salvation is through our Lord Jesus Christ, for “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.”—John 3:16

It is the “great salvation” which is offered to consecrated believers during this age, the salvation which leads to a share in the honor and authority of the messianic kingdom. (Heb. 2:3) But salvation to life on the earth as human beings during the next age will also be by grace, as the gift of God, and the people will be glad and rejoice in that salvation.—Isa. 25:6-9

QUESTIONS

When will there be “one world in Christ”?

What aspect of unity in Christ is particularly discussed in the book of Ephesians?

What does it mean to be “fellow-citizens with the saints”?

In what way is salvation in this age, and in the next, the gift of God?

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