Ephesians Chapter 2
Eph.2:1 And you hath he quickened, who were dead in trespasses and sins; (KJV)
2:1 And you [He made alive when you] were [spiritually] dead and separated from Him because of your transgressions and sins, (Amplified Version)
A. “And you hath he quickened”.—And you also. St. Paul here begins the particular application to the Ephesians, which is the main subject of this chapter, broken off in Ephesians 2:3-10, and resumed in Ephesians 2:11. The words “hath He quickened” (or, properly, did He quicken) are supplied here from Ephesians 2:5—rightly, as expressing the true sense and tending to greater clearness, but perhaps not necessarily. (Elliott)
B. “And you hath he quickened” - The words "hath he quickened," or "made to live," are supplied, but not improperly, by our translators. The object of the apostle is to show the great power which God had evinced toward the people Ephesians 1:19; and to show that this was put forth in connection with the resurrection of the Lord Jesus, and his exaltation to the right hand of God in heaven; The words "hath he quickened" mean, hath he made alive, or made to live; (Barnes’ Notes)
C. Death = Separation (Chuck Missler)
a. Physical death = separation of the soul from the body James 2:26
b. Spiritual death = alienated from the life of God, eternal separation
c. The “Second Death” Rev 2:11; 20:6, 14
d. The sinner is dead, not just sick but dead; He needs resuscitation
D. “Trespasses and sins”.—These two words, more often used separately, are here brought together, to form a climax. The word rendered “trespass” signifies a “swerving aside and falling”; the word rendered “sins” is generally used by St. Paul in the singular to denote “sin” in the abstract, and signifies an entire “missing of the mark” of life. Hence, even in the plural, it denotes universal and positive principles of evil doing, while “trespass” rather points to failure in visible and special acts of those not necessarily out of the right way. (Elliott)
E. Sins kills innocence. No one is precisely the same after he has sinned. The psychologists tell us that we never forget anything. It may be in our conscious memory, but everything we ever did or saw or heard is buried in our subconscious memories. The result is that sin leaves a permanent effect on a man. (William Barclay)
F. Sin is the death of the soul. A man dead in trespasses and sins has no desire for spiritual pleasures. When we look upon a corpse, it gives an awful feeling. A never-dying spirit is now fled, and has left nothing but the ruins of a man. But if we viewed things aright, we should be far more affected by the thought of a dead soul, a lost, fallen spirit. A state of sin is a state of conformity to this world. Wicked men are slaves to Satan. Satan is the author of that proud, carnal disposition which there is in ungodly men; he rules in the hearts of men. (Matt Henry)
Eph. 2:2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
2:2 in which you once walked. You were following the ways of this world [influenced by this present age], in accordance with the prince of the power of the air (Satan), the spirit who is now at work in the disobedient [the unbelieving, who fight against the purposes of God].
A. “Wherein aforetime ye walked according to the course of this world”. The idea of a dead creature walking is not altogether incongruous. It implies that a kind of life remained sufficient for walking; but not the true, full, normal life; rather the life of a galvanized corpse, or of one walking in sleep. The figurative use of walking for living, or carrying on our life, is frequent in this Epistle (Eph_4:1; Eph_5:2, etc.). "The course of this world," elsewhere" the world," denotes the present system of things, as conducted by those who have regard only to things seen and temporal, and no regard to God or to the future life. Where there is spiritual death there is insensibility to these things. (Pulpit Comm)
B. “According to the prince of the power of the air”. It is obvious that this is equivalent to "the god of this world" (2Co_4:4), but the explanation of the term is difficult. Allusion is made to a corporate body, "the power [or, ’government’] (e????s?´a) of the air," and to one who is "prince" of this government. There is no difficulty in identifying the evil one and his host, of whom Milton gives such graphic pictures. But why should they be specially connected with the air? The notion, entertained by some of the Fathers and others, that storms and disturbances of the atmosphere are caused by them, is preposterous; it is unscriptural (Psa_148:8) and quite unscientific. The term seems to denote that evil spirits, who have some power of influencing us by their temptations, have their abode in the atmosphere, or at least haunt it, being invisible like it, yet exercising a real influence on human souls, and drawing them in worldly directions, and contrary to the will of God. (PC)
C. “The spirit which is now working the sons of disobedience”. The fact that this spirit is still working in others makes the escape of the Ephesians from him the more striking. He is not destroyed, but vigorously at work even yet. Though Jesus beheld him fall from heaven as lightning, and though he said that the prince of this world had been judged, these expressions denote a prophetic rather than an actual condition. This spirit energizes in the "sons of disobedience." This designation is striking; it denotes persons born of disobedience, bred by disobedience, having disobedience in their very nature; comp. Rom_8:7, "The carnal mind is enmity against God," and passages where fallen man is called a rebel. It denotes the essential antagonism of man’s will to God’s, arising from man’s devotion to this world and its interests, and God’s regard to what is higher and holier—an antagonism often held in check and suppressed—but bursting out wildly at times in fierce opposition, as at the tower of Babel or the crucifixion of Jesus. The devil inflames man’s inherent dislike to God’s will, and encourages outbreaks of it. (PC)
D. Doesn’t the flagrant disregard for truth in our public media demonstrate who is actually behind it all” (Chuck Missler)
a. Depraved—meandered according to the weather vane of this world: the path of deceit, immorality, ungodliness, selfishness, violence, rebellion. Describes the entertainment industry
b. Diabolical—the prince of the power of the air = Satan
c. Disobedient—walking according to the spirit that now worketh in the sons of disobedience.
Eph. 2:3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.
2:3 Among these [unbelievers] we all once lived in the passions of our flesh [our behavior governed by the sinful self], indulging the desires of human nature [without the Holy Spirit] and [the impulses] of the [sinful] mind. We were, by nature, children [under the sentence] of [God’s] wrath, just like the rest [of mankind].
A. “Conversation” = live, abide, way of life, general behavior (Jamieson-Fausset-Brown)
B. We must be careful to understand what Paul means by the sins of the flesh. In Galatians 5:19-21 Paul lists the sins of the flesh. True, he starts with adultery and fornication, but he goes on to idolatry, hatred, wrath, strife, envyings, seditions, heresies. Thew flesh is that part of our nature which gives a bridgehead and a point of attack. The meaning of “the flesh” will vary from person to person. One man’s weakness may be in his body and his risk may be sexual sin; another’s may be in spiritual things and his risk is unworthy ambition; another’s sin may be in his temper and his risk in envyings and strife. The flesh is anything in us which gives sin its chance; it is human nature without God. To live according to the dictates of the flesh is simply to live in such a way that our lower nature, the worse part of us, dominates our lives. (William Barclay)
C. It is the life which is deserving only of the wrath of God. Many a man’s life is embittered because he feels that he has never had what his talents and his work deserve; but in the sight of God no man deserves anything but condemnation. It is only his love in Christ which has forgiven men who deserved nothing but punishment from him, men who had grieved his love and broken his law. (William Barclay)
D. “Among whom we also all once spent our life in the lusts of our flesh”. The apostle here brings Jews and Gentiles together. "We also," as well as you—we were all in the same condemnation, all in a miserable plight, not merely occasionally dipping into sin, but spending our very lives in the lusts or desires of our flesh, living fro’ no noble ends, but in an element of carnal desire, as if there were nothing higher than to please the carnal nature. (Pulpit Comm)
E. “Fulfilling the desires of the flesh and of the mind”. Desires of the flesh, the grosser and more animal propensities (the flesh, in Scripture, has often a wider sense; see Gal_5:19-21); and of the mind or thoughts, d?a??????, the objects that we thought about, whatever they might be,—the waywardness of our thoughts seems to be denoted, the random roaming of the mind hither and thither, towards this pleasure and that, sometimes serious, sometimes frivolous, but all marked by the absence of any controlling regard to the will of God. The life indicated is a life of indulgence in whatever natural feelings may arise in us-be they right or be they wrong. (PC)
F. “And we were by nature children of wrath, even as the rest”. This is a substantive clause, standing on its own basis, a separate fact, not merely an inference from the previous statements. The life described would have exposed us to wrath; but beyond and before this we were by nature children of wrath. (PC)
G. "By nature" denotes something in our constitution, in our very being; and "even as the rest" denotes that this was universal, not a peculiarity affecting some, but a general feature applicable to all. "Children of wrath" denotes that we belonged to a race which had incurred the wrath of God; our individuality was so far absorbed by the social body that we shared the lot under which it had come. (PC)
H. Man has three enemies: the world, the devil, the flesh
Eph. 2:4 But God, who is rich in mercy, for his great love wherewith he loved us,
2:4 But God, being [so very] rich in mercy, because of His great and wonderful love with which He loved us,
A. “But God, who is rich in mercy” - On the use of the word “rich” by Paul, see the notes at Eph_1:7. It is a beautiful expression. “God is ‘rich’ in mercy;” overflowing, abundant. Mercy is the riches or the wealth of God. People are often rich in gold, and silver, and diamonds, and they pride themselves in these possessions; but God is “rich in mercy.” In that he abounds and he is so rich in it that he is wilting to impart it to others; so rich that he can make all blessed.
B. “But God, who is rich in mercy”. Now follows the second member of the sentence, the substance of which is, that God had delivered the Ephesians from the destruction to which they were formerly liable; but the words which he employs are different. God, who is rich in mercy, hath quickened you together with Christ. The meaning is, that, there is no other life than that which is breathed into us by Christ: so that we begin to live only when we are ingrafted into him, and enjoy the same life with himself. This enables us to see what the apostle formerly meant by death, for that death and this resurrection are brought into contrast. To be made partakers of the life of the Son of God, -- to be quickened by one Spirit, is an inestimable privilege. (John Calvin)
C. “For his great love” - That is, his great love was the reason why he had compassion upon us. It is not that we had any claim or deserved his favor; but it is, that God had for man original and eternal love, and that love led to the gift of a Savior, and to the bestowment of salvation.
D. On this ground he praises the mercy of God, meaning by its riches, that it had been poured out in a singularly large and abundant manner. The whole of our salvation is here ascribed to the mercy of God. But he presently adds, for his great love wherewith he loved us. This is a still more express declaration, that all was owing to undeserved goodness; for he declares that God was moved by this single consideration. "Herein," says John, "is love, not that we loved God, but that he loved us. -- We love him because he first loved us." (John Calvin)
Eph. 2:5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)
2:5 even when we were [spiritually] dead and separated from Him because of our sins, He made us [spiritually] alive together with Christ (for by His grace--His undeserved favor and mercy--you have been saved from God’s judgment).
A. “Even when we were dead in sins” - Dead in our souls; dead towards God; dead in law; and exposed to death eternal,
B. “Hath quickened us together with Christ” - God has given us as complete a resurrection from the death of sin to a life of righteousness, as the body of Christ has had from the grave. And as this quickening, or making alive, was most gratuitous on God’s part, the apostle, with great propriety, says; By grace ye are saved.
C. It is his grace that saves us. You can’t keep Him from loving you. But you can turn your back on Him and refuse His redemption. You can’t keep the sun from shining, but you can get out of the sunshine. (Chuck Missler)
Eph. 2:6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:
2:6 And He raised us up together with Him [when we believed], and seated us with Him in the heavenly places, [because we are] in Christ Jesus,
A. “And hath raised us up together” - Both Jews and gentiles already in spirit; and ere long our bodies too will be raised. And made us all sit together in heavenly places - This is spoken by way of anticipation. Believers are not yet possessed of their seats in heaven; but each of them has a place prepared for him. (John Wesley)
B. We are not only raised from the dead with Christ, but we are spiritually raised into the “heavenly places” with him. It is a great thing when a man learns to look up from earth to heaven. It is a greater thing when he learns to look down from heaven upon earth—to have you sitting at the right hand of God, and then to look down on all the things of this present life as far below you. (C. Spurgeon)
C. “And hath raised us up together”, .... Which refers either to a spiritual resurrection, to a resurrection from a death in sin, to a spiritual life; and which is the effect of almighty power, and of rich grace and mercy; and in which Christ is concerned: he is the efficient cause of it, he raises the dead in this sense, and quickens whom he will; and his resurrection is the virtual cause of it; and also the exemplar, between which there is a great likeness; both bear the same name; both are a declaration of sonship; and both the first step to glory in Christ and in his people; and both are instances of the exceeding greatness of God's power: or it may refer to a corporeal resurrection, said to be already, because it is in faith and hope, and because of the certainty of it; and to be together with Christ, because of the conformity of it to his resurrection, and to the influence of which it is owing; and chiefly because that when Christ rose from the dead, all his people rose in him, and with him, as their head and representative, he being the firstfruits of them that slept; so called, in allusion to the firstfruits of the harvest under the law, which represented and sanctified the whole: (John Gill)
D. “and made us sit together in heavenly places in Christ Jesus”: Christ is entered into heaven as the forerunner, to take possession of it for his people, in their name; and to prepare mansions of glory for them, and in these they sit; which imports honor, pleasure, rest from labor and weariness, and safety and security: and what adds to the happiness of this is, that it is together with all the saints, and with Christ himself; and in these they are made to sit already; which is so said, because of the certainty of it, for the same glory Christ has, they shall have; and because of their right to such a blessing; and chiefly because Christ their head is set down therein, who sustains their persons, bears their names on his heart, and represents them. (JG)
Eph. 2:7 That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.
2:7 [and He did this] so that in the ages to come He might [clearly] show the immeasurable and unsurpassed riches of His grace in [His] kindness toward us in Christ Jesus [by providing for our redemption].
A. “That in the ages to come he might show forth the riches of his grace”. A special purpose served by God’s free grace bestowed on such persons as the Ephesians. It was intended as a lesson for future ages. "The ages to come" denotes eras to begin from that time, running on now, and to continue hereafter. It would be a profitable lesson for the people of these ages to think of the Ephesians, far as they were by nature from God, receiving his blessing so abundantly. From this they would learn how great are the riches of God’s grace.
B. “In kindness towards us in Christ Jesus.” The particular channel in which the riches of his grace flows is kindness shown to us in Christ Jesus. Kindness in the matter of the blessing, forgiving us freely, and accepting and adopting us in him; kindness in the manner of the blessing, dealing with us as Jesus dealt with the woman that was a sinner, or with the thief on the cross, or with Peter after he had fallen, or with Saul of Tarsus; kindness in the extent of the blessing, providing amply for every want; kindness in the duration of the blessing—for evermore. But again, the Medium or Mediator of blessing is specified—"in Christ Jesus." It is not the kindness of providence, not the natural bountifulness of God, but that kindness and bountifulness which are specially connected with the atoning work of Christ: "God was in Christ, reconciling the world unto himself."
C. The secret behind the drama: That in ages yet to come He might show (demonstrate): (CM)
a. His kindness
b. His kindness toward us
c. His grace in His kindness toward us
d. The riches of His grace in His kindness toward us
e. The exceeding riches of His grace in His kindness toward us.
Eph. 2:8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:
2:8 For it is by grace [God’s remarkable compassion and favor drawing you to Christ] that you have been saved [actually delivered from judgment and given eternal life] through faith. And this [salvation] is not of yourselves [not through your own effort], but it is the [undeserved, gracious] gift of God;
A. These next three verses= the clearest statement of the plan of salvation in the Bible (CM)
B. Originates with the grace of God. His initiative. Given as a present possession. (CM)
C. Paul closes this paragraph with a great exposition of that paradox which always lie at the heart of his view of the gospel. That paradox has two arms. (WB)
a. Paul insists that it is by grace that we are saved. We have not earned salvation nor could we have earned it.
b. That is to say that works have nothing to do with earning salvation. It is neither right nor possible to leave the teaching of Paul here—and yet that is where it is so often left. Paul goes on to say that we are recreated by God for good works. Here is the Pauline paradox. All the good works in the world cannot put us right with God; but there is something radically wrong with the Christianity which does not issue in works.
D. There is nothing mysterious about this. It is simply an inevitable law of love. If someone find loves us, we know that we do not and cannot deserve that love. At the same time we know with utter conviction that we must spend all life in trying to be worthy of it. (WB)
Eph. 2:9 Not of works, lest any man should boast.
2:9 not as a result of [your] works [nor your attempts to keep the Law], so that no one will [be able to] boast or take credit in any way [for his salvation].
A. “Not of works, lest any man should boast”. Exegetical of the last clause, "Not of yourselves; certainly not of your works." The suppression of boasting was a purpose of God in his scheme of salvation; not the chief or final purpose, any more than the manifestation of his grace in coming ages was his chief or final purpose in showing mercy to the Ephesians, but inseparable from the nature of his plan. The spirit of glorying is essentially unsuited to the relations between the creature and the Creator, between the Redeemer and the redeemed. It is the very opposite of the spirit, "Not unto us, O Lord" (Psa_115:1)—the spirit that casts its crown before the throne, and that breathes in the songs of heaven, "Unto him that loved us . . . be glory and dominion forever and ever”. (Pulpit Comm)
B. “Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.” Romans 3:20
C. No man; no human being, either among the Jews or the Gentiles. It is a strong expression, denoting the absolute universality of his conclusion; see the note at Rom_1:3. Be justified - Be regarded and treated as righteous. None shall be esteemed as having kept the Law, and as being entitled to the rewards of obedience; (Albert Barnes)
D. If a man could be saved by works, then the death of Christ was unnecessary and man would be his own savior. (CM)
Eph. 2:10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
2:10 For we are His workmanship [His own master work, a work of art], created in Christ Jesus [reborn from above--spiritually transformed, renewed, ready to be used] for good works, which God prepared [for us] beforehand [taking paths which He set], so that we would walk in them [living the good life which He prearranged and made ready for us].
A. “For we are his workmanship” - So far is this salvation from being our own work, or granted for our own works’ sake, that we are ourselves not only the creatures of God, but our new creation was produced by his power; for we are created in Christ Jesus unto good works. He has saved us that we may show forth the virtues of Him who called us from darkness into his marvelous light. For though we are not saved for our good works, yet we are saved that we may perform good works, to the glory of God and the benefit of man. (Adam Clarke)
B. “created in Christ Jesus unto good works”; the work of grace is a creation, or a creature, a new creature; not a new vamp of old Adam's principles, but; an infusion of new ones, and is a work of almighty power; and such who have it wrought in them, are said to be created in Christ; because as soon as a man becomes a new creature, he is openly and visibly in Christ; and by these new principles of grace which are created in him, he is fit and ready, and in a capacity to perform good works; the new man formed in him, is formed for righteousness and true holiness; the internal principle of grace both excites unto, and qualifies for, the performance of righteous and holy actions. (John Gill)
C. “which God hath before ordained that we should walk in them”, or has "before prepared"; for the preparation of good works to be performed by saints, and the preparation of them for the performance of them; are both from the Lord; God has appointed good works to be done by his people and in his word he has declared what they are he would have done; and it is his will not only that they should do them, but continue to do them; not only that they should do a single act or more, but walk in them; their conversation and course of life should be one continued series of good works; but the intention is not that they should be saved by them, but that they should walk in them; and this being the pre-ordination of God, as it shows that predestination is not according to good works, since good works are the fruits and effects of it, so likewise that it is no licentious doctrine; seeing it provides for the performance of good works, as well as secures grace and glory. (John Gill)
Eph. 2:11 Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;
2:11 Therefore, remember that at one time you Gentiles by birth, who are called “Uncircumcision” by those who called themselves “Circumcision,” [itself a mere mark] which is made in the flesh by human hands--
A. The Greek order in the oldest manuscripts is, "That in time past (literally, once) ye," &c. Such remembrance sharpens gratitude and strengthens faith (Eph 2:19) [Bengel].
B. “Gentiles in the flesh:”—that is, Gentiles in respect to circumcision.
C. “called Uncircumcision”—The Gentiles were called (in contempt), and were, the Uncircumcision; the Jews were called, but were not truly, the Circumcision [Ellicott].
D. “in the flesh made by hands”—as opposed to the true "circumcision of the heart in the Spirit, and not the letter" (Ro 2:29), "made without the hands in putting off the body of the sins of the flesh by the circumcision of Christ" (Col 2:11). (JFB)
Eph. 2:12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:
2:12 remember that at that time you were separated from Christ [excluded from any relationship with Him], alienated from the commonwealth of Israel, and strangers to the covenants of promise [with no share in the sacred Messianic promise and without knowledge of God’s agreements], having no hope [in His promise] and [living] in the world without God.
A. “That at that time ye were without Christ.” Very comprehensive description, having no knowledge of Christ, no interest in him, no life or blessing from him.
B. “Being aliens” (or, alienated) from the commonwealth of Israel; the p???te?a, or citizenship condition, including a country, a constitution, a divinely appointed and divinely administered economy, rich in blessing.
C. “And strangers to the covenants of the promise.” The promise of Christ, of which circumcision was the seal. The "covenants" (plural) substantially the same, but renewed to various persons and at various times in which God promised, "I will bless him that blesseth thee, and curse him that curseth thee; and in thee and in thy seed shall all the families of the earth be blessed." In respect of these they were strangers, not embraced in their provisions, not, therefore, in a state of encouragement to expect a great blessing.
D. “Having no hope”; no ground for looking forward to better times, no reasonable expectation of improvement in your religious condition.
E. “And without God in the world”; but not in the active sense of denying God, rather in the passive sense of unconnected with God; without any friendly and beneficial relation to him, without any vital nexus that would bring into their soul the fullness of God.
F. The words "in the world" intensify "without God." It were bad enough to be without God (without his holy fellowship and blessed influence) anywhere, but it is worse to be without him in the world, in "this present evil world" (Galatians 1:4), in a world dominated by so subtle and evil a god (ver. 2 and 2 Corinthians 4:4). The fivefold negative description of this verse has a cumulative effect; the situation becomes graver and more terrible, and the last clause is the climax.
G. The Gentiles knew the true God but deliberately refused to honor Him. Rom. 1:18-23 (CM)
Eph. 2:13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.
2:13 But now [at this very moment] in Christ Jesus you who once were [so very] far away [from God] have been brought near by the blood of Christ.
A. We have already seen how the Jew hated and despised the Gentile. Now Paul uses two pictures, which would be specially vivid to a Jew, to show how that hatred is killed and a new unity has come.
a. He says that those who were far off have been brought near. When the Rabbis spoke about accepting a convert into Judaism, they said that he had been “brought near”.
b. Paul uses an even more vivid picture (v. 14). He says that the middle wall of the barrier between has been torn down. This is a picture from the Temple. The Temple consisted of a series of courts, each one a little higher than the one that went before, with the Temple itself in the inmost of the courts. First there was the Court of Gentiles; then the Court of the Women; then the Court of the Israelites; then the Court of the priests; and finally the Holy Place itself. So the intervening walls (partitions) we used as barriers according to the least to the most holy. (William Barclay) [Remember the Holy of holies curtain was torn from the top to the bottom when Christ died.
B. “But now in Christ Jesus”,.... Being openly and visibly in Christ, created in him, and become believers in him; as they were before secretly in him, as chosen and blessed in him before the foundation of the world: (Gill)
C. “ye who sometimes were far off”; who in their state of unregeneracy were afar off from God, and from his law, and from any spiritual knowledge of him and fellowship with him; and from Jesus Christ, and from the knowledge of his righteousness, and the way of salvation by him; and from the Spirit, and any acquaintance with the things of the Spirit, and from minding them, and from walking after him; and from the saints and people of God, and from any love to them, and communion with them; and from any solid hopes of happiness, or real peace and comfort; which distance was owing both to Adam's sin and to their own transgressions: it is an observation of a Jewish writer (a) on Genesis 3:9 "where art thou?" he (God) knew where he was, but he said so to show him that he was "afar off from" God by his sin: see Isaiah 59:2, and yet (Gill)
D. “are made nigh by the blood of Christ”: so as to have nearness of access to and communion with God, Father, Son, and Spirit, and the saints, in virtue of the blood of Christ; which gives boldness and speaks peace; by which their persons are justified, the pardon of their sins is procured, reconciliation is made, and their garments are washed, and made white; and so they draw nigh with confidence by the faith of him. (Gill)
E. “By the blood of Christ” - The Jews came near to the mercy seat on which the symbol of the divine presence rested, by the blood that was offered in sacrifice; that is, the high priest approached that mercy-seat with blood and sprinkled it before God. Now we are permitted to approach him with the blood of the atonement. The shedding of that blood has prepared the way by which Gentiles as well as Jews may approach God, and it is by that offering that we are led to seek God. (Gill)
F. This verse speaks of the restoration of the heathen as taking place, first, “in Christ Jesus”—in virtue, that is, of union with Him through all the acts of His mediation; and next, “by the blood of Christ”—that is, through that especial act of mediation, which is emphatically an atonement for sin—such sin as St. Paul had been declaring above to be the cause of spiritual deadness. They had power now “to enter into the holiest by the blood of Jesus” (Hebrews 10:19). (Ellicott)
Eph. 2:14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;
2:14 For He Himself is our peace and our bond of unity. He who made both groups--[Jews and Gentiles]--into one body and broke down the barrier, the dividing wall [of spiritual antagonism between us],
A. “He (Himself) is our peace.”—There is clearly allusion, as to the many promises in the Old Testament of the “Prince of Peace” (Isaiah 9:5-6, et al.), so still more to the “Peace of Earth” of the angelic song of Bethlehem, and to the repeated declarations of our Lord, such as, “Peace I leave with you: My peace I give unto you.” Here, however, only is our Lord called not the giver of peace, but the peace itself—His own nature being the actual tie of unity between God and mankind, and between man and man. Through the whole passage thus introduced there runs a double meaning, a declaration of peace in Christ between Jew and Gentile, and between both and God; though it is not always easy to tell of any particular expression, whether it belongs to this or that branch of the meaning, or to both. It is well to compare it with the obvious parallel in Colossians 2:13-14, where (in accordance with the whole genius of that Epistle) there is found only the latter branch of the meaning, the union of all with the Head, not the unity of the various members of the Body. (Ellicott)
B. “Who hath made both one, and hath broken down the middle wall of partition between us.”—In this verse the former subject is begun. The reunion of Jew and Gentile is described in close connection with the breaking down of “the middle wall of the partition” (or, hedge). Whether “the middle wall of the hedge” refers to the wall separating the court of the Gentiles from the Temple proper (Jos. Ant. xv. § 5), and by an inscription denouncing death to any alien who passed it (see Lewin’s St. Paul, vol. ii., p. 133), or to the “hedge” set about the vineyard of the Lord (Isaiah 5:2; comp. Matthew 22:33)—to which probably the Jewish doctors alluded when they called their ceremonial and legal subtleties “the hedge” of the Law—has been disputed. It may, however, be noted that the charge of bringing Trophimus, an Ephesian, beyond that Temple wall had been the cause of St. Paul’s apprehension at Jerusalem (Acts 21:29), and nearly of his death. Hence the Asiatic churches might well be familiar with its existence. It is also notable that this Temple-partition suits perfectly the double sense of this passage: for, while it was primarily a separation between Jew and Gentile, it was also the first of many partitions—of which the “veil of the Temple” was the last—cutting all men off from the immediate presence of God. At our Lord’s death the last of these partitions was rent in twain; how much more may that death be described as breaking down the first! (Ellicott)
C. In France some soldiers with their sergeant brought the body of a dead comrade to a French cemetery to have him buried. The priest told them gently that he was bound to ask if their comrade had been a baptized adherent of the Roman Catholic Church. They said that they did not know. The priest said that he was very sorry but in that case he could not permit burial in his churchyard. So the soldiers took their comrade sadly and buried him just outside of the fence. The next day they came back to see that the grave was all right and to their astonishment could not find it. Search as they might they could find no trace of the freshly dug soil. As they were about to leave in bewilderment the priest came up. He told them that his heart had been troubled because of his refusal to allow their dead comrade to be buried in the churchyard; so, early in the morning, he had risen from his bed and with his own hands had moved the fence to include the body of the soldier who had died in France. That is what love can do. The rules and regulations put up the fence; but love moved it. Jesus removed the fences between man and man because he abolished all religion founded on rules and regulations and brought men a religion whose foundation is love. (William Barclay)
Eph. 2:15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;
2:15 by abolishing in His [own crucified] flesh the hostility caused by the Law with its commandments contained in ordinances [which He satisfied]; so that in Himself He might make the two into one new man, thereby establishing peace.
A. Abolition of the enmity that raged: Jew and Gentile & Man and God (CM)
B. “Having abolished in his flesh the enmity”. The meaning of Paul's words is now clear. The middle wall of partition hindered Christ from forming Jews and Gentiles into one body, and therefore the wall has been broken down. The reason why it is broken down is now added -- to abolish the enmity, by the flesh of Christ. The Son of God, by assuming a nature common to all, has formed in his own body a perfect unity. (John Calvin)
C. “Even the law of commandments contained in ordinances”. What had been metaphorically understood by the word wall is now more plainly expressed. The ceremonies, by which the distinction was declared, have been abolished through Christ. What were circumcision, sacrifices, washings, and abstaining from certain kinds of food, but symbols of sanctification, reminding the Jews that their lot was different from that of other nations; just as the white and the red cross distinguish the French of the present day from the inhabitants of Burgundy. Paul declares not only that the Gentiles are equally with the Jews admitted to the fellowship of grace, so that they no longer differ from each other, but that the mark of difference has been taken away; for ceremonies have been abolished. If two contending nations were brought under the dominion of one prince, he would not only desire that they should live in harmony, but would remove the badges and marks of their former enmity. When an obligation is discharged, the handwriting is destroyed, -- a metaphor which Paul employs on this very subject in another Epistle. (Colossians 2:14.) (JC)
D. “That he might make in himself”. When the apostle says, in himself, he turns away the Ephesians from viewing the diversity of men, and bids them look for unity nowhere but in Christ. To whatever extent the two might differ in their former condition, in Christ they are become one man. But he emphatically adds, “one new man”, intimating (what he explains at greater length on another occasion) that "neither circumcision, nor uncircumcision, availeth anything," (Galatians 6:15,) but that "a new creature" holds the first and the last place. The principle which cements them is spiritual regeneration. If then we are all renewed by Christ, let the Jews no longer congratulate themselves on their ancient condition, but let them be ready to admit that, both in themselves and in others, Christ is all. (JC)
Eph. 2:16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:
2:16 And [that He] might reconcile them both [Jew and Gentile, united] in one body to God through the cross, thereby putting to death the hostility.
A. “That he might reconcile both - in one body” - That the Jews and Gentiles, believing on the Lord Jesus, might lay aside all their causes of contention, and become one spiritual body, or society of men, influenced by the Spirit, and acting according to the precepts of the Gospel. (Adam Clarke)
B. “And that he might reconcile both unto God in one body”.—In this verse the latter subject opens—the reconciliation of all to God. On the reconciliation of man to God, see the great passage 2Corinthians 5:18-21. But it should be noted that in the original the word used here and in Colossians 1:20-21 (and nowhere else) is a compound signifying not simply to “conciliate,” but properly to “reconcile,”—that is to reunite those who were originally united, but afterwards separated by the sin of man. This brings out the profound idea, which so especially characterizes these Epistles, of a primeval unity of all created being in Christ, marred and broken by sin, and restored by His manifestation in human flesh. Note that the passage in the Colossians (on which see Notes) has a far wider scope than this passage—“having made peace through the blood of His cross, by Him to reconcile all things to Himself; by Him (I say), whether they be things on earth or things in heaven.” On the other hand, this passage characteristically still lays stress on the idea “in one body”—that is, as throughout, His mystical body, the Church—although probably the phrase is suggested here by the thought of the natural body of the Lord offered on the cross, which is clearly referred to in Colossians 1:21. There is a similar connection of thought in 1Corinthians 10:16-17, “The bread which we break, is it not the communion of the body of Christ? For we are all one bread, and one body.” (Ellicott)
C. “Having slain the enmity thereby” - Having, by his death upon the cross, made reconciliation between God and man, and by his Spirit in their hearts removed the enmity of their fallen, sinful nature. (AC)
D. “By the cross, having slain the enmity thereby.”—In this verse (in accordance with the context) “the enmity,” which by His death He “slew,” is the barrier between God and man, created by sin, but brought out by the Law, as hard and rigid law, “in ordinances” of which St. Paul does not hesitate to say that “sin took occasion by it,” and “by it slew” man (Romans 7:11). This is illustrated by the cognate, though different, metaphor of Colossians 2:14, where it is said of Christ that He “blotted out the handwriting of ordinances which was against us, which was contrary unto us, and took it out of the way, nailing it to His cross.” Compare also, in Galatians 2:19-20, the connection of spiritual “death to the Law” with our partaking of our Lord’s crucifixion: “I, through the Law, am dead to the Law, that I might live unto God. I am crucified with Christ, nevertheless I live. . . . by the faith of the Son of God, who loved me and gave Himself for me.” By His death Christ has both redeemed us from sin, and also “redeemed (properly, bought) us from the curse of the Law” (Galatians 3:13). (Ellicott)
E. The unity in Christ produces Christians whose Christianity transcends all their local and racial difference; it produces men who are friends with each other because they are friends with God; it produces men who are one because they meet in the presence of God to whom they all have access. (William Barclay)
F. Law the cause of Man’s enmity; Christ removed the law as the cause by dying to pay the penalty of the law that had been broken. The law has nothing more to say to those who are “in Christ”; the penalty has been paid in full. We are not under the law, but under grace . . . we are not to live as we please, but as He pleases. (CM)
G. Astonishing Changes: (CM)
a. The Gentile has equal rights and privileges with the Jew.
b. Both Jew and Gentile lose their national identities by becoming Christians.
c. Jews and Gentile are fellow members of the body of Christ.
Eph. 2:17 And came and preached peace to you which were afar off, and to them that were nigh.
2:17 AND HE CAME AND PREACHED THE GOOD NEWS OF PEACE TO YOU [Gentiles] WHO WERE FAR AWAY, AND PEACE TO THOSE [Jews] WHO WERE NEAR.
A. “And came and preached peace” - That is, the system of religion which he proclaimed, was adapted to produce peace with God. This he preached personally to those who “were nigh,” that is, the Jews; to those who were “afar off “ - the Gentiles - he preached it by his apostles. He was the author of the system which proclaimed salvation to both. The word “peace” here refers to reconciliation with God. (Albert Barnes)
B. “And came” — After his resurrection; “and preached peace” — By his authorized ambassadors, (to whom he had committed the important trust of treating with sinners in his name and stead, 2Co_5:19-20,) to you Gentiles, “which were afar off “— At the utmost distance from God; “and to them that were nigh” — To the Jews, who were comparatively nigh, being his visible church. For through him — Through his mediation, his sacrifice and intercession; we both — Believing Jews and Gentiles; have access — Have liberty of approach; by one Spirit — Inspiring us with faith, hope, and love, and rendering us sincere, spiritual, fervent, and constant, in our prayers, praises, and all acts of worship and service: unto the Father — That is, unto God as a Father reconciled in Christ, and beholding us with paternal eyes of love, complacency, and delight. (Joseph Benson)
Eph. 2:18 For through him we both have access by one Spirit unto the Father.
2:18 For it is through Him that we both have a [direct] way of approach in one Spirit to the Father.
A. Through his mediation, his sacrifice and intercession; we both — Believing Jews and Gentiles; have access — Have liberty of approach; by one Spirit — Inspiring us with faith, hope, and love, and rendering us sincere, spiritual, fervent, and constant, in our prayers, praises, and all acts of worship and service: unto the Father — That is, unto God as a Father reconciled in Christ, and beholding us with paternal eyes of love, complacency, and delight. (Joseph Benson)
B. For through him - Christ Jesus, we both - Jews and Gentiles, have access by one Spirit - through the influence of the Holy Ghost, unto the Father - God Almighty. This text is a plain proof of the holy Trinity. Jews and Gentiles are to be presented unto God the Father; the Spirit of God works in their hearts, and prepares them for this presentation; and Jesus Christ himself introduces them. No soul can have access to God but by Jesus Christ, and he introduces none but such as receive his Holy Spirit. All who receive that Spirit are equally dear to him; and, whatever their names be among men, they are known in heaven as children of God, and heirs of eternal glory. (AC)
C. Before only the high priest into the Holy of Holies and only on Yom Kippur. Now through prayer, you can enter the throne room of the universe, kneel down before the Sovereign of the Universe, and address Him as “Father.”
Eph. 2:19 Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God;
2:19 So then you are no longer strangers and aliens [outsiders without rights of citizenship], but you are fellow citizens with the saints (God’s people), and are [members] of God’s household,
A. “Ye are no more strangers” - In this chapter the Church of God is compared to a city, which, has a variety of privileges, rights, etc., founded on regular charters and grants. The Gentiles, having believed in Christ, are all incorporated with the believing Jews in this holy city. Formerly, when any of them came to Jerusalem, being ?e???, strangers, they had no kind of rights whatever; nor could they, as mere heathens, settle among them. Again, if any of them, convinced of the errors of the Gentiles, acknowledged the God of Israel, but did not receive circumcision, he might dwell in the land, but he had no right to the blessings of the covenant; such might be called pa??????, sojourners - persons who have no property in the land, and may only rent a house for the time being. (AC)
B. “Fellow citizens with the saints” - Called to the enjoyment of equal privileges with the Jews themselves, who, by profession, were a holy people; who were bound to be holy, and therefore are often called saints, or holy persons, when both their hearts and conduct were far from being right in the sight of God. But the saints spoken of here are the converted or Christianized Jews. (AC)
C. “Of the household of God” - The house of God is the temple; the temple was a type of the Christian Church; this is now become God’s house; all genuine believers are considered as being ???e???, domestics, of this house, the children and servants of God Almighty, having all equal rights, privileges, and advantages; as all, through one Spirit, by the sacred head of the family, had equal access to God, and each might receive as much grace and as much glory as his soul could possibly contain. (AC)
Eph. 2:20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone;
2:20 having been built on the foundation of the apostles and prophets, with Christ Jesus Himself as the [chief] Cornerstone,
A. “And are built upon the foundation of the apostles and prophets”; the foundation which the apostles and prophets laid by their preaching, viz. Christ, whom they held forth as the only Mediator between God and man, the only Savior and head of the church: (Matthew Poole)
B. “Foundation”, in the singular number, to imply the unity of their doctrine centering in Christ: (MP)
C. “apostles and prophets”, whose office was to preach, not kings and patriarchs. (MP)
D. “Jesus Christ himself being the chief corner-stone”; as both supporting the building by his strength, and uniting the several parts of it, Jew and Gentile: (MP) And are built upon the foundation of the apostles and prophets,.... The prophets of the Old Testament, and the apostles of the New, who agree in laying ministerially the one and only foundation, Jesus Christ; for not the persons of the apostles and prophets, nor their doctrines merely, are here meant; but Christ who is contained in them, and who is the foundation on which the church, and all true believers are built: he is the foundation of the covenant of grace, of all the blessings and promises of it, of faith and hope, of peace, joy, and comfort, of salvation and eternal happiness; on this foundation the saints are built by Father, Son, and Spirit, as the efficient causes, and by the ministers of the Gospel as instruments: these lie in the same common quarry with the rest of mankind, and are singled out from thence by efficacious grace; they are broken and hewn by the word and ministers of it, as means; and are ministerially laid on Christ the foundation, and are built up thereon in faith and holiness; yea, private Christians are useful this way to build up one another: Jesus Christ himself being the chief corner stone; which cements and knits together angels and men, Jews and Gentiles, Old and New Testament saints, saints above, and saints below, saints on earth, in all ages and places, and of every denomination; and which is the beauty and glory, as well as the strength of the building, which keeps all together; and Christ is the chief, the headstone of the corner, and who is superior to angels and men.
E. Wherefore also it is contained in the scripture, Behold, I lay in Zion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 1 Peter 2:6
F. For other foundation can no man lay that that is laid, which is Jesus Christ. 1 Cor. 3:11
Eph. 2:21 In whom all the building fitly framed together groweth unto an holy temple in the Lord:
2:21 in whom the whole structure is joined together, and it continues [to increase] growing into a holy temple in the Lord [a sanctuary dedicated, set apart, and sacred to the presence of the Lord].
A. “In whom all the building fitly framed together”,.... This building is to be understood of all the saints, and people of God; of the whole universal church, which is God's building; and is a building of a spiritual nature, and will abide forever: and this is fitly framed together; it consists of various parts, as a building does; some saints are comparable to beams, some to rafters, others to pillars, &c. and these are joined and united to one another, and are set in an exact symmetry and proportion, and in a proper subserviency to each other; and so as to make for the good, the strength, and beauty of the whole. And it all centres in Christ; he has a great concern in this building; he is the master builder, and the foundation and cornerstone; and it being knit together in him, (John Gill)
B. “groweth unto an holy temple in the Lord”: it grows by an accession of new stones, or of souls called by grace, and added to it; for this building is not yet openly and visibly completed, as it will be; in order to which the ministry of the word, and administration of ordinances are continued; and this will be in the latter day, when the number of God's elect, among Jews and Gentiles, shall be gathered in: and this growth may be understood also of an increase of those, who are openly laid in the building; of their spiritual growth into their head, Christ; and of an, increase of grace in them; which the word and ordinances are means of, under a divine blessing: and this building grows unto an "holy temple", the Gospel church state, called a "temple", in allusion to the temple at Jerusalem; whose materials were stones made ready and hewn, before they were brought thither; and whose magnificence, beauty, and glory, were very great; and it was the place of public worship, and of the divine abode, and was a very significant emblem of the church of God; see 2Co_6:16, which is an "holy" one, set apart for holy uses, and internally sanctified by the Spirit of God; and which is discovered by external holiness of life, and conversation in the members of it: and this is said to be "in the Lord"; which phrase may refer to the word "groweth", and denotes that growth and increase, both of persons and grace, the church has in, and from the Lord Jesus Christ; or to the word "holy", and intimates, that the holiness of the church, and every member of it, is also in and from the Lord; or to the word "temple", which is built for him to dwell in. (John Gill)
C. "In whom all the building, fitly framed together, groweth unto an holy temple in the Lord." It is not yet complete. "In whom ye also are builded together for an habitation of God through the Spirit." God had once a dwelling-place on earth - the temple; and there He dwelt, not by the Spirit, but in a visible manner. (William Kelly)
D. “In whom” - By which foundation corner stone, Christ Jesus, all the building, composed of converted Jews and Gentiles, fitly framed together, s??a?µ??????µe??, properly jointed and connected together, groweth unto a holy temple - is continually increasing, as new converts from Judaism or heathenism flock into it. It is not a finished building, but will continue to increase, and be more and more perfect, till the day of judgment.
Eph. 2:22 In whom ye also are builded together for an habitation of God through the Spirit.
2:22 In Him [and in fellowship with one another] you also are being built together into a dwelling place of God in the Spirit.
“In whom you also are builded together”,.... As the church universal, so every particular church is a building that is compact together, in and upon Christ, as the church at Ephesus was: God is the builder of it; Christ is the foundation; true believers are the proper materials; the door, or entrance into it, is Christ, and faith in him; the ministers of the Gospel are pillars in it; the ordinances are its windows; its furniture is of various sorts, there are vessels of small, and of great quantity; and its provisions are large and entertaining. A church is a building compact together; it consists of many parts; and these are joined together, by agreement, and are knit and cemented in love; and being thus joined together, they are designed for social worship, and their great concern should be to edify one another. The phrase, "in whom", may either refer to the holy temple before spoken of, the church universal, of which a particular church is a part; or to Christ, who is the master builder, by whom they are built together, and the foundation on whom they are built, and the cornerstone in whom they meet and are united. And the end of their being thus built together is, “for an habitation of God through the Spirit”; which may be understood of God the Father, since he is distinguished from Christ, in whom, and from the Holy Spirit, through whom, they are built for this purpose, though not to the exclusion of either of them; for a particular church is an habitation of Father, Son, and Spirit: and it being the habitation of God, shows his great grace and condescension, and the great value and regard he has for it; and this makes it a desirable, delightful, and pleasant habitation to the saints; and hence it is a safe and a quiet one, and they are happy that dwell in it; and hither should souls come for the enjoyment of the divine presence: and whereas it is said to be such through the Spirit; hence it appears, that the Spirit is concerned with the other two persons in the building of it; and that hereby it becomes a spiritual house; and is, through his grace, a fit habitation for the holy God to dwell in; and that God dwells in his churches by his Spirit. (John Gill)
Now God dwells on earth in a more blessed way still, even through the Spirit. The Holy Ghost constitutes the saints the divine habitation and unites them as one body. He dwells in the Church, making it thus the temple of God. It is not His indwelling in the individual that we have here. This also is most true and important; but, besides, He dwells in the Church: He makes the Church to be God's dwelling-place. What a truth! It is plain that God looks for it, that we should be walking faithfully in the truth, and according to Christ. (William Kelly)
God dwelt: 1. In the Jewish tabernacle. 2. In Solomon’s temple. 3. In the temple of Christ’s body. 4. Today in the individual believer. 5. In the Church. 7X in NT: Ye are the Temple of God. (CM)
