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Ephesians
Chapter Two
Ephesians 2
In chapter 2 [1] the operation of the power of God on earth,
for the purpose of bringing souls into the enjoyment of their heavenly privileges,
and thus of forming the assembly here below, is presented, rather than the
unfolding of the privileges themselves, and consequently that of the counsels
of God. It is not even these counsels; it is the grace and the power which work
for their fulfilment, by leading souls to the result which this power will
produce according to those counsels. Christ is first seen, not as God come down
here and presented to sinners, but as dead, that is, where we were by sin, but
raised from it by power. He for sin had died; God had raised Him from the dead,
and set Him at His own right hand. We were dead in our trespasses and sins: He
has quickened us together with Him. But as it is the earth that is in question,
and the operation of power and grace on the earth, the Spirit naturally speaks
of the condition of those in whom this grace works, in fact of the condition of
all. At the same time, in the earthly forms of religion, in the system that
existed on earth, there were those who were nigh and those who were far off.
Now we have seen that in the full blessing of which the apostle speaks the
nature of God Himself is concerned; in view of which, and to glorify which, all
His counsels were settled. Therefore outward forms, although some of them had
been established provisionally on the earth by God's own authority, could now
have no value. They had served for the manifestation of the ways of God as
shadows of things to come, and had been connected with the display of God's
authority on earth among men, maintaining some knowledge of God-important
things in their place; but these figures could do nothing as to bringing souls
into relationship with God, in order to enjoy the eternal manifestation of His
nature, in hearts made capable of it by grace, through their participation in
that nature and reflecting it. For this, these figures were utterly worthless;
they were not the manifestation of these eternal principles. But the two
classes of man, Jews and Gentles, were there; and the apostle speaks of them
both. Grace takes up persons from both to form one body, one new man, by a new
creation in Christ.
In the first two verses of this chapter he speaks of those who were
brought out from among the nations that knew not God-Gentiles, as they are
usually called. In verse 3 he speaks of the Jews-"We all also," he
says. He does not enter here into the dreadful details contained in Romans 3, [2] because his object is not to convince the
individual, in order to shew him the means of justification, but to set forth
the counsels of God in grace. Here then he speaks of the distance from God in
which man is found under the power of darkness. With regard to the nations, he
speaks of the universal condition of the world. The whole course of the world,
the entire system, was according to the prince of the power of the air; the
world itself was under the government of him who worked in the hearts of the
children of disobedience, who in self-will evaded the government of God,
although they could not evade His judgment.
If the Jews had external privileges; if they were not in
a direct way under the government of the prince of this world (as was the case
with the nations that were plunged in idolatry, and sunk in all the degradation
of that system in which man wallowed, in the licentiousness into which demons
delighted to plunge him in derision of his wisdom); if the Jews were not, like
the Gentiles, under the government of demons, nevertheless in their nature they
were led by the same desires as those by which demons influenced the poor
heathen. The Jews led the same life as to the desires of the flesh; they were
children of wrath, even as others, for that is the condition of men; they are
in their nature the children of wrath. In their outward privileges the
Israelites were the people of God; by nature they were men as others. And
remark here these words, "by nature." The Spirit is not speaking here
of a judgment pronounced on the part of God, nor of sins committed, nor of
Israel having failed in their relationship to God through falling into idolatry
and rebellion, nor even of their having rejected the Messiah and so deprived
themselves of all resource-all of which Israel had done. Neither does He speak
of a positive judgment from God pronounced on the manifestation of sin. They
were, even as all men, in their nature the children of wrath. This wrath was
the natural consequence of the state in [3] Man as
he was, Jew or Gentile, and wrath, naturally went together, even as there is a
natural link between good and righteousness. Now God, though in judgment taking
cognisance of all that is contrary to His will and glory, in His own nature is
above all that. To those who are worthy of wrath He can be rich in mercy, for
He is so in Himself. The apostle therefore presents Him here as acting
according to His own nature towards the objects of His grace. We were dead,
says the apostle-dead in our trespasses and sins. God comes, in His love, to
deliver us by His power-"God, who is rich in mercy, according to his great
love wherewith he loved us." There was no good working in us: we were dead
in our trespasses and sins. The movement came from Him, praised be His name! He
has quickened us; not only that-He has quickened us together with Christ. He
had not said in a direct way, that Christ had been quickened, although it may
be said, where the power of the Spirit in Himself is spoken of. He was however raised
from the dead; and, when we are in question, we are told that all the energy by
which He came forth from death is employed also for our quickening; and not
only that; even in being quickened we are associated with Him. He comes forth
from death-we come forth with Him. God has imparted this life to us. It is His
pure grace, and a grace that has saved us, that found us dead in sins, and
brought us out of death even as Christ came out of it, and by the same power,
and brought us out with Him by the power of life in resurrection-with Christ, [4] to set
us in the light and in the favour of God, as a new creation, even as Christ
Himself is there. Jews and Gentiles are found together in the same new position
in Christ. Resurrection has put an end to all those distinctions; they have no
place in a risen Christ. God has quickened the one and the other with Christ.
Now, Christ having done this, Jews and Gentiles, without
the differences which death had abolished, are found together in the risen and
ascended Christ, sitting together in Him in a new condition common to both-a
condition described by that of Christ Himself. [5] Poor
sinners from among the Gentiles, and from among the disobedient and gainsaying
Jews, are brought into the position where Christ is, by the power which raised
Him from the dead and set Him at God's right hand, [6] to
shew forth in the ages to come the immense riches of the grace which had
accomplished it. A Mary Magdalene, a crucified thief, companions in glory with
the Son of God, all we who believe, will bear witness to it. It is by grace we
are saved. Now we are not yet in the glory: it is by faith. Would any one say
that at least the faith is of man? [7] it is
not of ourselves in this respect either; all is the gift of God; not of works,
in order that no one may boast. For we are His workmanship.
In how powerful a way the Spirit puts God Himself
forward, as the source and operator of the whole, and the sole one! It is a
creation, but, as His work, of a result which is in accordance with His own
character. Now it is in us that this is done. He takes up poor sinners to
display His glory in them. If it is the operation of God, assuredly it will be
for good works: He has created us in Christ for them. And observe here that if
God has created us for good works, these must in their nature be characterised
by Him who has wrought in us, creating us according to His own thoughts. It is
not man who seeks to drawnigh to God, or to satisfy Him by doing works that are
pleasing to Him according to the law-the measure of that which man ought to be;
it is God who takes us up in our sins, when there is not one moral movement in
our hearts ("none that understandeth, none that seeketh after God"),
and creates us anew for works in accordance with this new creation. It is an
entirely new position that we are placed in, according to this new creation of
God-a new character that we are invested with according to the pre-determination
of God. The works are pre-determined also according to the character which we
put on by this new creation. All is absolutely according to the mind of God
Himself. It is not duty according to the old creation. [8]
All is the fruit of God's own thoughts in the new creation The law
disappears with regard to us even as to its works; together with the nature to
which it applied. Man obedient to the law was man as he ought to be according
to the first Adam; the man in Christ must walk according to the heavenly life
of the second Adam, and walk worthy of Him as the Head of a new creation, being
raised up with Him, and being the fruit of the new creation-worthy of Him who
has formed him for this very thing (2 Cor. 5:5).
The Gentiles therefore enjoying this ineffable
privilege-although the apostle does not recognise Judaism as a true
circumcision-were to remember from whence they had been taken; without God and
without hope as they were in the world, strangers to all the promises. But
however far off they had been, now in Christ they were brought nigh by His
blood. He had broken down the middle wall, having annulled the law of
commandments by which the Jew, who was distinguished by these ordinances, was
separated from the Gentiles. These ordinances had their sphere of action in the
flesh. But Christ (as living in connection with all that), being dead, has
abolished the enmity to form in Himself of the two-Jew and Gentile-one new man;
the Gentiles brought nigh by the blood of Christ, and the middle wall of
partition broken down, to reconcile both to God in one body; having by the
cross not only made peace, but destroyed-by grace that was common to both, and
to which one could make no more claim than the other, since it was for sin-the
enmity that existed, till then, between the privileged Jew and the idolatrous
Gentile far from God, abolishing in His flesh the enmity, the law of
commandments contained in ordinances.
Having made peace, He proclaimed it with this object to
the one and the other, whether far off or nigh. For by Christ we all-whether
Jews or Gentiles-have access by one Spirit to the Father. It is not the Jehovah
of the Jews (whose name was not called upon the Gentiles); it is the Father of
Christians, of the redeemed by Jesus Christ, who are adopted to form part of
the family of God. Thus, albeit a Gentile, one is no longer a stranger or
foreigner; one is of the christian and heavenly citizenship; of the true house
of God Himself. Such is grace. As to this world, being thus incorporated in
Christ, this is our position. All, Jew or Gentile, thus gathered together in
one body, constitute the assembly on earth. The apostles and prophets (of the
New Testament) form the foundation of the building, Christ Himself being the
chief corner stone. In Him the whole building rises to be a temple, the
Gentiles having their place, and forming with the others the dwelling-place on
earth of God, who is present by His Spirit. Firstly, he looks at the
progressive work which was being built on the foundation of the apostles and
prophets, the whole assembly according to the mind of God; and, secondly, he
looks at the union which existed between the Ephesians and other believing
Gentiles and the Jews, as forming God's house on the earth at that moment. God
dwells in it by the Holy Ghost. [9]
Chapter 1 had set before us the counsels and purposes of
God; beginning with the relationship of the sons and the Father, and, when the
operation of God is spoken of, the assembly as the body of Christ united to Him
who is Head over all things. Chapter 2, treating of the work which calls out
the assembly, which creates it here below by grace, sets before us this
assembly on the one hand, growing up to a holy temple, and then as the present
habitation of God here below by the Spirit. [10]
[1] It
is this power which, raising the saints with Christ from the death of sin, and
uniting them to Him the head, forms their relationship to Him as His body. The
first part of the chapter gave our individual relationship to the Father, in
that Christ is the firstborn among many brethren. Here we come to corporate
relationship to Christ, the last and risen man. Up to the second part of the
prayer we have the counsels of God. From the latter part we have the operations
of power to accomplish them. And it is here our union with Christ first comes
in, which, though God's counsels as to it are revealed, yet spiritually is
wrought now, as seen in chapter 5.
[2] Take
especial notice here, that, in the Ephesians, the Spirit does not describe the
life of the old man in sin. God and His own work are everything. Man is viewed
as dead in his sins; that which is produced is therefore entirely of God, a new
creation on His part. A man who lives in sin must die, must judge himself, must
repent, by grace be cleansed; that is, he is dealt with as a living man. Here
man is without any movement of spiritual life: God does everything; He quickens
and raises up. It is a new creation.
[3]
Faith, when taught by the word, always goes back to this: judgment refers to
deeds done in the body. But we were dead in sins-no living movement of the
heart towards God. We do not (John 5) come into judgment, but are passed from
death unto life.
[4] Here
it is a wholly new creation, and the new estate is looked at simply in itself.
We were dead towards God in our old one. Man is not looked at here as alive in
sins and responsible, but as entirely dead in them, and created again: hence in
this part of the epistle we have no forgiveness, no justification. The man is
notlooked at as a living responsible man. In Colossians we are risen with
Christ, but "having forgiven you all trespasses" which Christ had
borne in coming down into death. Here, too, we have not the old man, and death
brought into it, though both walk and the old man are recognised as facts,
though not in connection with resurrection. In Colossians we have; even when
"dead in your sins" is spoken of, it is added, "and the
uncircumcision of your flesh," for it is dead towards God. The epistle to
the Romans looks at responsible man in the world; hence you have fully
justification, death to sin, and no resurrection with Christ. The man is a
living man here, though justified, and alive in Christ.
[5] It
is not merely life communicated (that we had in Romans), but a totally new
place and standing which we have taken, life having the character of
resurrection out of a state of death in sins. And here we are not viewed as
quickened by Christ, but quickened with Him. He is the raised and glorified
man.
[6] In
Colossians the saints are only seen risen with Christ, with a hope laid up for
them in heaven, and are called to set their affections on things above, where
Christ and their life with Him are hid. Moreover their resurrection with Christ
is only an administrative one for this world in baptism, in connection with
faith in the power which raised Christ. We have no union of Jews and Gentiles
in Him as risen and in heavenly places. Indeed in Colossians, Gentiles only are
before the mind of the apostle.
[7] I am
quite aware of what critics have to say here as to gender; but it is equally
true as to grace, and to say, "by grace ... and that not of
yourselves," is simply nonsense; but by faith might be supposed to be of
ourselves, though grace cannot. Therefore the Spirit of God adds, "and
that [not it] not of yourselves: it is the gift of God." That is, the
believing is God's gift, not of ourselves. And this is confirmed by what
follows, "not of works." But the object of the apostle is to shew
that the whole thing was of grace and of God-God's workmanship-a new creation.
So far, grace and faith and all go together.
[8] Not
that God does not recognise the relationships He had originally formed-He does
fully when we are in them; but the measure of the new creation is another thing
[9] It
is exceedingly important in these days to see the difference between this
progressive building, never complete till all believers who are to form
Christ's body are gathered in, and the present temple of God on earth. In the
former Christ is the builder. He carries it on without fail, and the gates of
hell cannot prevail against it. This is not yet complete nor viewed as a whole
till built. Hence in the Epistles we never find a builder in this case: in
Peter, "unto whom coming as to a living stone, ye also as living stones
are built up"; so here, in Ephesians, it grows to a holy temple in the
Lord. But, besides this, the present manifested professing body is looked at as
a whole on earth; and man is looked at as building. "Ye are God's
building" (1 Cor. 3). "I, as a wise masterbuilder, have laid the
foundation: let every man take heed how he buildeth thereon." Man's
responsibility comes in, and the work is the subject of judgment. It is the
attributing to this the privileges of the body, and of that which Christ
builds, that has produced popery and all that is akin to it. The corrupt thing
which is to come under judgment is falsely clothed with the security of
Christ's work. Here in Ephesians 2 we find not only the progressive and surely
constructed work, but the present building together as a fact in the blessing
of it, without reference to human responsibility in building.
[10]
Chapter 2 speaks indeed of the body (v. 16); but the introduction of the house
is a new element and requires some development. Although the work which is
accomplished in the creation of the members who are to compose the body is all
of God, it is accomplished on earth. The counsels of God have in view, first
individuals, to place them near Himself, such as He would have them; then,
having exalted Christ above every name now or hereafter, gives Him to be head
of the body, formed of individuals united to Christ in heaven over all things.
They will be perfect according to their Head. But the work on earth, if it
gathers together the new-born, gathers them together on the earth. Now that
which answers here below to the presence of Christ in heaven is the presence of
the Holy Ghost on earth. The individual believer is indeed the temple of God, but
in this chapter it is the whole body of Christians formed on earth that is
spoken of; they become the house, the dwelling-place, of God on the earth.
Wonderful and solemn truth. Immense privilege and source of blessing; but
equally great responsibility. It will be observed that, in speaking of the body
of Christ, we speak of the fruit of God's eternal purpose and own operation;
and, although the Spirit may apply this name to the assembly of God on earth,
as accounted to be composed of real members of Christ, nevertheless the body of
Christ, as formed by the quickening power of God according to His eternal
purpose, is composed of persons united to the Head as real members. The house
of God, as now set up on earth, is the fruit of a work of God, here entrusted
to men, not the proper object of His counsels (though the city in Revelation in
a measure answers to it). In so far as it is the work of God, it is evident
that this house is composed of those who are truly called of God, and so God
set it up, and as it is spoken of here (compare Acts 2:47). But we must not
confound the practical result of this work, accomplished in the hands of men,
and under their responsibility (1 Cor. 3), with the object of the counsels of
God. A true member of Christ can no one be without being really united to the
Head, neither a true stone in the house; but the house can be the
dwelling-place of God, although that which is not a true stone may enter into
its construction. But it is impossible that one not born of God should be a member
of the body of Christ. See the preceding note.
── John Darby《Synopsis of Ephesians》
Ephesians 2
Chapter Contents
The riches of God's grace towards men, shown from their
deplorable state by nature, and the happy change Divine grace makes in them.
(1-10) The Ephesians called to reflect on their state of heathenism. (11-13)
And the privileges and blessings of the gospel. (14-22)
Commentary on Ephesians 2:1-10
(Read Ephesians 2:1-10)
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. From Scripture it is clear, that whether men
have been most prone to sensual or to spiritual wickedness, all men, being
naturally children of disobedience, are also by nature children of wrath. What
reason have sinners, then, to seek earnestly for that grace which will make
them, of children of wrath, children of God and heirs of glory! God's eternal
love or good-will toward his creatures, is the fountain whence all his mercies
flow to us; and that love of God is great love, and that mercy is rich mercy.
And every converted sinner is a saved sinner; delivered from sin and wrath. The
grace that saves is the free, undeserved goodness and favour of God; and he
saves, not by the works of the law, but through faith in Christ Jesus. Grace in
the soul is a new life in the soul. A regenerated sinner becomes a living soul;
he lives a life of holiness, being born of God: he lives, being delivered from
the guilt of sin, by pardoning and justifying grace. Sinners roll themselves in
the dust; sanctified souls sit in heavenly places, are raised above this world,
by Christ's grace. The goodness of God in converting and saving sinners
heretofore, encourages others in after-time, to hope in his grace and mercy.
Our faith, our conversion, and our eternal salvation, are not of works, lest
any man should boast. These things are not brought to pass by any thing done by
us, therefore all boasting is shut out. All is the free gift of God, and the
effect of being quickened by his power. It was his purpose, to which he
prepared us, by blessing us with the knowledge of his will, and his Holy Spirit
producing such a change in us, that we should glorify God by our good
conversation, and perseverance in holiness. None can from Scripture abuse this
doctrine, or accuse it of any tendency to evil. All who do so, are without
excuse.
Commentary on Ephesians 2:11-13
(Read Ephesians 2:11-13)
Christ and his covenant are the foundation of all the
Christian's hopes. A sad and terrible description is here; but who is able to
remove himself out of it? Would that this were not a true description of many
baptized in the name of Christ. Who can, without trembling, reflect upon the
misery of a person, separated for ever from the people of God, cut off from the
body of Christ, fallen from the covenant of promise, having no hope, no
Saviour, and without any God but a God of vengeance, to all eternity? To have
no part in Christ! What true Christian can hear this without horror? Salvation
is far from the wicked; but God is a help at hand to his people; and this is by
the sufferings and death of Christ.
Commentary on Ephesians 2:14-18
(Read Ephesians 2:14-18)
Jesus Christ made peace by the sacrifice of himself; in
every sense Christ was their Peace, the author, centre, and substance of their
being at peace with God, and of their union with the Jewish believers in one
church. Through the person, sacrifice, and mediation of Christ, sinners are
allowed to draw near to God as a Father, and are brought with acceptance into
his presence, with their worship and services, under the teaching of the Holy
Spirit, as one with the Father and the Son. Christ purchased leave for us to
come to God; and the Spirit gives a heart to come, and strength to come, and
then grace to serve God acceptably.
Commentary on Ephesians 2:19-22
(Read Ephesians 2:19-22)
The church is compared to a city, and every converted
sinner is free of it. It is also compared to a house, and every converted
sinner is one of the family; a servant, and a child in God's house. The church
is also compared to a building, founded on the doctrine of Christ; delivered by
the prophets of the Old Testament, and the apostles of the New. God dwells in
all believers now; they become the temple of God through the working of the
blessed Spirit. Let us then ask if our hopes are fixed on Christ, according to
the doctrine of his word? Have we devoted ourselves as holy temples to God
through him? Are we habitations of God by the Spirit, are we
spiritually-minded, and do we bring forth the fruits of the Spirit? Let us take
heed not to grieve the holy Comforter. Let us desire his gracious presence, and
his influences upon our hearts. Let us seek to discharge the duties allotted to
us, to the glory of God.
── Matthew Henry《Concise Commentary on Ephesians》
Ephesians 2
Verse 1
[1] And
you hath he quickened, who were dead in trespasses and sins;
And he hath quickened you — In the nineteenth and twentieth verses of the preceding chapter, St.
Paul spoke of God's working in them by the same almighty power whereby he
raised Christ from the dead. On the mention of this he, in the fulness of his
heart, runs into a flow of thought concerning the glory of Christ's exaltation
in the three following verses. He here resumes the thread of his discourse.
Who were dead —
Not only diseased, but dead; absolutely void of all spiritual life; and as
incapable of quickening yourselves, as persons literally dead. In trespasses
and sins-Sins seem to be spoken chiefly of the gentiles, who knew not God;
trespasses, of the Jews, who had his law, and yet regarded it not, Ephesians 2:5. The latter herein obeyed the
flesh; the former, the prince of the power of the air.
Verse 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:
According to the course of this world — The word translated course properly means a long series of times,
wherein one corrupt age follows another.
According to the prince of the power of the
air — The effect of which power all may
perceive, though all do not understand the cause of it: a power unspeakably
penetrating and widely diffused; but yet, as to its baneful influences, beneath
the orb of believers. The evil spirits are united under one head, the seat of
whose dominion is in the air. Here he sometimes raises storms, sometimes makes
visionary representations, and is continually roving to and fro.
The spirit that now worketh — With mighty power; and so he did, and doth in all ages.
In the sons of disobedience — In all who do not believe and obey the gospel.
Verse 3
[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.
Among whom we —
Jews.
Also, formerly had our conversation: doing
the will of the flesh — In gross, brutal sins.
And of the mind — By
spiritual, diabolical wickedness. In the former clause, flesh denotes the whole
evil nature; in the latter, the body opposed to the soul.
And were by nature —
That is, in our natural state.
Children of wrath —
Having the wrath of God abiding on us, even as the gentiles. This expression,
by nature, occurs also, Galatians 4:8; Romans 2:14; and thrice in the eleventh chapter.
Romans 11:24 But in none of these places does it
signify, by custom, or practice, or customary practice, as a late writer
affirms. Nor can it mean so here For this would make the apostle guilty of
gross tautology, their customary sinning having been expressed already, in the
former part of the verse. But all these passages agree in expressing what
belongs to the nature of the persons spoken of.
Verse 4
[4] But
God, who is rich in mercy, for his great love wherewith he loved us,
Mercy removes misery: love confers salvation.
Verse 5
[5] Even when we were dead in sins, hath quickened us together with Christ,
(by grace ye are saved;)
He hath quickened us together with Christ — In conformity to him, and by virtue of our union with him.
By grace ye are saved — Grace is both the beginning and end. The apostle speaks indifferently
either in the first or second person; the Jews and gentiles being in the same
circumstance, both by nature and by grace. This text lays the axe to the very
root of spiritual pride, and all glorying in ourselves. Therefore St. Paul,
foreseeing the backwardness of mankind to receive it, yet knowing the absolute
necessity of its being received, again asserts the very same truth, Ephesians 2:8, in the very same words.
Verse 6
[6] And
hath raised us up together, and made us sit together in heavenly places in
Christ Jesus:
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.
Verse 7
[7] That
in the ages to come he might shew the exceeding riches of his grace in his
kindness toward us through Christ Jesus.
The ages to come —
That is, all succeeding ages.
Verse 8
[8] For
by grace are ye saved through faith; and that not of yourselves: it is the gift
of God:
By grace ye are saved through faith — Grace, without any respect to human worthiness, confers the glorious
gift. Faith, with an empty hand, and without any pretence to personal desert,
receives the heavenly blessing.
And this is not of yourselves — This refers to the whole preceding clause, That ye are saved through
faith, is the gift of God.
Verse 9
[9] Not
of works, lest any man should boast.
Not by works —
Neither this faith nor this salvation is owing to any works you ever did, will,
or can do.
Verse 10
[10] For
we are his workmanship, created in Christ Jesus unto good works, which God hath
before ordained that we should walk in them.
For we are his workmanship — Which proves both that salvation is by faith, and that faith is the gift
of God.
Created unto good works — That afterwards we might give ourselves to them.
Which God had before preprepared — The occasions of them: so we must still ascribe the whole to God.
That we might walk in them — Though not be justified by them.
Verse 11
[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;
Wherefore remember —
Such a remembrance strengthens faith, and increases gratitude.
That ye being formerly gentiles in the flesh — Neither circumcised in body nor in spirit. Who were accordingly called
the uncircumcision - By way of reproach.
By that which is called the circumcision — By those who call themselves the circumcised, and think this a proof
that they are the people of God; and who indeed have that outward circumcision
which is performed by hands in the flesh.
Verse 12
[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:
Were at that time without Christ — Having no faith in, or knowledge of, him.
Being aliens from the commonwealth of Israel — Both as to their temporal privileges and spiritual blessings.
And strangers to the covenants of promise — The great promise in both the Jewish and Christian covenant was the
Messiah.
Having no hope —
Because they had no promise whereon to ground their hope. And being without God
- Wholly ignorant of the true God, and so in effect atheists. Such in truth
are, more or less, all men, in all ages, till they know God by the teaching of
his own Spirit.
In the world —
The wide, vain world, wherein ye wandered up and down, unholy and unhappy.
Verse 13
[13] But now
in Christ Jesus ye who sometimes were far off are made nigh by the blood of
Christ.
Far off —
From God and his people.
Nigh —
Intimately united to both.
Verse 14
[14] For
he is our peace, who hath made both one, and hath broken down the middle wall
of partition between us;
For he is our peace —
Not only as he purchased it, but as he is the very bond and centre of union.
He who hath made both — Jews and gentiles, one church. The apostle describes, 1. The conjunction
of the gentiles with Israel, Ephesians 2:14,15. And, 2. The conjunction of
both with God, Ephesians 2:15-18. Each description is
subdivided into two parts. And the former part of the one, concerning
abolishing the enmity, answers the former part of the other; the latter part of
the one, concerning the evangelical decrees, the latter part of the other.
And hath broken down the middle wall of partition — Alluding to that wall of old, which separated the court of Israel from
the court of the gentiles. Such a wall was the ceremonial law, which Christ had
now taken away.
Verse 15
[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;
Having abolished by his suffering in the
flesh the cause of enmity between the Jews and gentiles, even the law of
ceremonial commandments, through his decrees - Which offer mercy to all; see Colossians 2:14.
That he might form the two — Jew and gentile.
Into one new man —
one mystical body.
Verse 16
[16] And
that he might reconcile both unto God in one body by the cross, having slain
the enmity thereby:
In one body —
One church.
Having slain — By
his own death on the cross.
The enmity —
Which had been between sinners and God.
Verse 17
[17] And
came and preached peace to you which were afar off, and to them that were nigh.
And he came —
After his resurrection.
And preached peace — By
his ministers and his Spirit.
To you —
Gentiles.
That 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.
Verse 18
[18] For
through him we both have access by one Spirit unto the Father.
For through him, we both — Jews and gentiles.
Have access —
Liberty of approaching, by the guidance and aid of one Spirit to God as our
Father. Christ, the Spirit, and the Father, the three-one God, stand frequently
in the same order.
Verse 19
[19] Now
therefore ye are no more strangers and foreigners, but fellowcitizens with the
saints, and of the household of God;
Therefore ye are no longer strangers, but
citizens of the heavenly Jerusalem; no longer foreigners, but received into the
very family of God.
Verse 20
[20] And
are built upon the foundation of the apostles and prophets, Jesus Christ
himself being the chief corner stone;
And are built upon the foundation of the
apostles and prophets — As the foundation sustains the building,
so the word of God, declared by the apostles and prophets, sustains the faith
of all believers. God laid the foundation by them; but Christ himself is the
chief corner-stone of the foundation. Elsewhere he is termed the foundation
itself, 1 Corinthians 3:11.
Verse 21
[21] In
whom all the building fitly framed together groweth unto an holy temple in the
Lord:
On whom all the building fitly framed
together — The whole fabric of the universal church
rises up like a great pile of living materials.
Into an holy temple in the Lord — Dedicated to Christ, and inhabited by him, in which he displays his
presence, and is worshipped and glorified. What is the temple of Diana of the
Ephesians, whom ye formerly worshipped, to this?
── John Wesley《Explanatory Notes on Ephesians》
Chapter 2. Have Faith in Christ
One New Man
In One Body
I. Saved by
Grace
II. Former
Stance in Misery
III. Present
Stance in Grace
── Chih-Hsin Chang《An Outline of The New Testament》
Chapter Two General Review
OBJECTIVES IN STUDYING THE CHAPTER
1) To consider the riches of God's grace toward sinners, how we are saved by grace through faith 2) To understand the Gentiles' condition outside of Christ, the effect Jesus' death had on the Law, and what Gentiles can now become in Christ SUMMARY
Having expressed his desire that his readers might know the exceeding greatness of God's power toward those who believe (1:19), Paul remindsthem of how they had been dead in sin but made alive together with Christ. Indeed, they were raised and made to sit together with Christin the heavenly places, that God might show even more riches of His grace in the ages to come. All this God did by His love, grace, and mercy. While it involved their faith, it did not involve any works whereby one could boast. The end result is that they have been createdin Christ to walk in good works, as God planned beforehand (1-10). Paul also wants them to remember how far they have come as Gentiles,courtesy of Jesus Christ. Once strangers from the promises made to