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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