186 sigurd grindheim
(cf. the use of the term “church” in eph 1:22; 3:10, 21; 5:23, 24, 25, 27, 29, 32
and the reference to Christ as its “head” in eph 4:15; 5:23). the theologi-
cal development that is in evidence in Colossians has gone even further
in ephesians. in ephesians, ecclesiology is even more important, as the
mystery that Paul proclaims can now be defined as the new unity between
Jews and gentiles (eph 3:3–6). the view of the apostles as the founda-
tion of the church (eph 2:20) is also seen to reflect a later stage in church
history. in addition to the theological arguments, the very relationship
between Colossians and ephesians is also seen as an argument in favor of
the pseudonymity of ephesians, as the author is thought to be dependent
upon Colossians. the following discussion will be restricted to the argu-
ments concerning ecclesiology and the picture of the apostle.
The Universal Church
the idea of a universal church with Christ as the head is developed even
further in the letter to the ephesians. ephesians offers an elaboration
on the mystery that in Colossians was identified as the inclusion of the
gentiles, and paints a beautiful picture of the new unity between Jews
and gentiles in Christ. the two groups have been reconciled in one body
(eph 2:16) and are “joined together and [grow] into a holy temple in
the lord” (eph 2:21). according to many commentators, this idealized
picture cannot have originated in the time of Paul, but must reflect a
later time in church history, a time when the question of the relationship
between Jews and gentiles in the church was no longer a hot issue.29 this
inference seems to be unduly inspired by F. C. Baur’s reconstruction of
29 hans Conzelmann, “der Brief an die epheser,” in Jürgen Becker, hans Conzelmann,
and gerhard Friedrich, Die Briefe an die Galater, Epheser, Philipper, Kolosser, Thessalonicher
und Philemon (ntd 8; göttingen: Vandenhoeck & ruprecht, 1976), 99; dahl, “einleitungs-
fragen,” 54; Mayer, Einheit, 32. some scholars also see evidence of later development in
the fact that ephesians does not seem to wrestle with the unbelief of israel, as Paul does
in romans 9–11. to the contrary, israel seems to be an idealized entity (Markus Barth,
Israel and the Church: Contribution to a Dialogue Vital for Peace [richmond, Va: John Knox,
1969], 94; Petr Pokorný, Der Brief des Paulus an die Epheser [thKnt 10/ii; leipzig: evan-
gelische Verlagsanstalt, 1992], 124; Macdonald, Colossians and Ephesians, 242). however,
the view of israel in ephesians is unambiguously positive. Both israel and the gentiles are
seen to be in need of salvation (andrew t. lincoln, “the Church and israel in ephesians 2,”
CBQ 49 [1987]: 613) and the author expresses a reservation when he refers to israel as the
circumcision, adding that it was “in the flesh by human hands” (2:11). the word χειροποίητος
(“made by hands”) has strongly negative overtones. it contrasts with that which is made
by god, and is exclusively used with reference to idols in the septuagint. the purpose of
ephesians does not call for a discussion of israel’s unbelief, but the letter shares the same
basic understanding of israel’s situation as do the undisputed letters.