The analysis of this subject in the previous installment showed that the matter of the epistles enabled them to sustain a connection with each other due to the order in which they are placed in the New Testament. This connection is based on the words of Paul’s statement that Scripture is “profitable for doctrine reproof and correction.” The doctrinal epistles were defined and the epistles of reproof and correction were related to them. The present installment deals with this relationship.
The three doctrinal epistles show the triumphant progression of that revelation which carries a believer from subserviance to his carnal nature to that state when he shall be ever with the Lord.
- Romans deals with Justification in Christ.
- Ephesians with Sanctification in Christ.
- Thessalonians with Glorification in Christ
Interleaved between these epistles in the manner already indicated are the remaining four of reproof and correction. The doctrinal teaching of Romans called for a recognition of the sinfulness of human nature and emphasized the necessity for a mortification of the deeds of the body by those who were justified by faith in Christ. The Corinthians failed to do this. From their unbrotherly divisions to the condonation of dreadful immorality they displayed the active working of the carnal mind. For this misconduct they were vigorously reproved by the Apostle.
The state of affairs in the Galatian assemblies was not of t his nature. Belief was involved. While they knew that “a man is not justified by the works of the Law but by the faith of Jesus Christ,” they were evidently adopting the view that it was necessary to observe the Law. The similarity between some of the arguments in Romans and Galatians is obvious. The Apostle had, as it were, to restate the Roman teaching in order to correct the false doctrine which the Galatians were adopting.
The relationship of the next set of admonitory epistles to their doctrinal one is perhaps not so clearly defined as in the cases just considered, though the idea can be followed through them. The condition of believers as outlined in Ephesians is that of spiritual exaltation. They had “attained to heavenly places in Christ,” were “built into an holy temple in the Lord,” had grown up “into the body of Christ.” In the Philippian church such greatness had engendered an attitude of pride, which the Apostle reproved. He did it by setting before them the example of Christ’s humility and self sacrifice, an “emptying” that was rewarded by high exaltation. There was also Paul’s own example. He had sacrificed all worldly honours in order to win Christ and attain to the resurrection of the dead, so that he might be fashioned like unto the glorious body of the Saviour. Thus the real honour can only come by present humility.
The Colossians in their turn were warned against “the spoiling of their faith through philosophy and vain deceit after the traditions of men.” They were giving attention to teaching which had the outward appearance of wisdom and humility, but which, being “the commandments and doctrines of men,” was undermining the Ephesian teaching of association with Christ.
From one point of view it is regrettable that circumstances arose in those early churches calling for reproof of wrong conduct and correction of false doctrine. But the symbolism of the mystic number would not be complete without the application of the doctrines of Christ to all human weaknesses and failings. All subsequent generations of Christians have reason to be thankful that they have these illustrations before them of what to avoid, and of how error in walk and conversation should be dealt with when it does arise.
Thus the ecclesial epistles of Paul, through the fortuitous circumstance of their arrangement in the Bible, bear an undesigned relationship which enhances pleasure in their study and thereby helps to develop that character which will come forth at the last “like gold tried in the fire seven times.”
The Origin of the Organic World – Part One