107 lines
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107 lines
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<p id="Chapter2" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 2
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<p id="Eph2_1"><a onclick="return mV('Eph',2,'1-22');">Eph 2:1-22</a>. GOD'S LOVE AND GRACE IN QUICKENING US, ONCE DEAD, THROUGH CHRIST. HIS PURPOSE IN DOING SO: EXHORTATION BASED ON OUR PRIVILEGES AS BUILT TOGETHER, AN HOLY TEMPLE, IN CHRIST, THROUGH THE SPIRIT.
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<p><b>1. And you</b>—"You also," among those who have experienced His mighty power in enabling them to believe (<a onclick="return mV('Eph',1,'19-23');">Eph 1:19-23</a>).
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<br><br><b><i>hath he quickened</i></b>—supplied from the <i>Greek</i> (<a onclick="return mV('Eph',2,5);">Eph 2:5</a>).
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<br><br><b>dead</b>—spiritually. (<a onclick="return mV('Col',2,13);">Col 2:13</a>). A living corpse: without the gracious presence of God's Spirit in the soul, and so unable to think, will, or do aught that is holy.
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<br><br><b>in trespasses...sins</b>—<i>in</i> them, as the element in which the unbeliever is, and through which he is dead to the true life. Sin is the death of the soul. <a onclick="return mV('Isa',9,2);">Isa 9:2</a>; <a onclick="return mV('Jhn',5,25);">Jhn 5:25</a>, "dead" (spiritually), <a onclick="return mV('1Ti',5,6);">1Ti 5:6</a>. "Alienated from the <i>life</i> of God" (<a onclick="return mV('Eph',4,18);">Eph 4:18</a>). Translate, as <i>Greek,</i> "in your trespasses," etc. "Trespass" in <i>Greek,</i> expresses a FALL or LAPSE, such as the transgression of Adam whereby he fell. "Sin." (<i>Greek,</i> "<i>hamartia</i>") implies innate <i>corruption</i> and ALIENATION from God (literally, <i>erring of the mind from the rule of truth</i>), exhibited in <i>acts</i> of sin (<i>Greek,</i> "<i>hamartemata</i>"). BENGEL, refers "trespasses" to the Jews who had the law, and yet revolted from it; "sins," to the Gentiles who know not God.
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<p id="Eph2_2"><b>2. the course of this world</b>—the career (literally, "the age," compare <a onclick="return mV('Gal',1,4);">Gal 1:4</a> ), or present system of <i>this</i> world (<a onclick="return mV('1Cr',2,6,12);">1Cr 2:6, 12</a>; <a onclick="return mV('1Cr',2,18,19);">3:18-19</a>, as opposed to "the world to come"): alien from God, and lying in the wicked one (<a onclick="return mV('1Jo',5,19);">1Jo 5:19</a>). "The age" (which is something more external and ethical) regulates "the world" (which is something more external).
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<br><br><b>the prince of the power of the air</b>—the unseen God who lies underneath guiding "the course of this world" (<a onclick="return mV('2Cr',4,4);">2Cr 4:4</a>); ranging through the <i>air</i> around us: compare <a onclick="return mV('Mar',4,4);">Mar 4:4</a> , "fowls of the air" (<i>Greek,</i> "heaven") that is, (<a onclick="return mV('Eph',2,15);">Eph 2:15</a>), "Satan" and his demons. Compare <a onclick="return mV('Eph',6,12);">Eph 6:12</a>; <a onclick="return mV('Jhn',12,31);">Jhn 12:31</a>. Christ's ascension seems to have cast Satan out of heaven (<a onclick="return mV('Rev',12,5,9,10,12,13);">Rev 12:5, 9-10,12-13</a>), where he had been heretofore the accuser of the brethren (<a onclick="return mV('Job',1,'6-11');">Job 1:6-11</a>). No longer able to accuse <i>in heaven</i> those justified by Christ, the ascended Saviour (<a onclick="return mV('Rom',8,33-34);">Rom 8:33-34</a>), he assails them on earth with all trials and temptations; and "we live in an atmosphere poisonous and impregnated with deadly elements. But a mighty purification of the air will be effected by Christ's coming" [AUBERLEN], for Satan shall be bound (<a onclick="return mV('Rev',12,12,13,15,17);">Rev 12:12-13, 15, 17</a>; <a onclick="return mV('Rev',20,2,3);">20:2-3</a>). "The power" is here used collectively for the "powers of the air"; in apposition with which "powers" stand the "spirits," comprehended in the singular, "the spirit," taken also collectively: the aggregate of the "seducing spirits" (<a onclick="return mV('1Ti',4,1);">1Ti 4:1</a>) which "work now (<i>still;</i> not merely, as in your case, 'in time <i>past</i>') in the sons of disobedience" (a Hebraism: men who are not merely by accident disobedient, but who are essentially <i>sons of disobedience</i> itself: compare <a onclick="return mV('Mat',3,7);">Mat 3:7</a>), and of which Satan is here declared to be "the prince." The <i>Greek</i> does not allow "the spirit" to refer to <i>Satan,</i> "the prince" himself, but to "<i>the powers of the air</i>" of which he is prince. The powers of the air are the embodiment of that evil "spirit" which is the ruling principle of unbelievers, especially the heathen (<a onclick="return mV('Act',26,18);">Act 26:18</a>), as opposed to the spirit of the children of God (<a onclick="return mV('Luk',4,33);">Luk 4:33</a>). The potency of that "spirit" is shown in the "disobedience" of the former. Compare <a onclick="return mV('Deu',32,20);">Deu 32:20</a>, "children in whom is no faith" (<a onclick="return mV('Isa',30,9);">Isa 30:9</a>; <a onclick="return mV('Isa',57,4);">57:4</a>). They disobey the Gospel both in faith and practice (<a onclick="return mV('2Th',1,8);">2Th 1:8</a>; <a onclick="return mV('2Cr',2,12);">2Cr 2:12</a>).
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<p id="Eph2_3"><b>3. also we</b>—that is, <i>we also.</i> Paul here joins himself in the same category with them, passing from the second person (<a onclick="return mV('Eph',2,1);">Eph 2:1-2</a>) to the first person here.
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<br><br><b>all</b>—Jews and Gentiles.
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<br><br><b>our conversation</b>—"our way of life" (<a onclick="return mV('2Cr',1,12);">2Cr 1:12</a>; <a onclick="return mV('1Pe',1,18);">1Pe 1:18</a>). This expression implies an outwardly more <i>decorous</i> course, than the open "walk" in <i>gross sins</i> on the part of the majority of Ephesians in times past, the Gentile portion of whom may be specially referred to in <a onclick="return mV('Eph',2,2);">Eph 2:2</a>. Paul and his Jewish countrymen, though outwardly more seemly than the Gentiles (<a onclick="return mV('Act',26,4,5,18);">Act 26:4-5, 18</a>), had been essentially like them in living to the unrenewed flesh, without the Spirit of God.
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<br><br><b>fulfilling</b>—<i>Greek,</i> doing.
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<br><br><b>mind</b>—<i>Greek,</i> "our thoughts." Mental suggestions and purposes (independent of God), as distinguished from the blind impulses of "the flesh."
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<br><br><b>and were by nature</b>—He intentionally breaks off the construction, substituting "and we were" for "and being," to mark emphatically his and their <i>past</i> state by nature, as contrasted with their present state by grace. Not merely is it, we had our way of life fulfilling our fleshly desires, <i>and so being</i> children of wrath; but <i>we were by nature</i> originally "children of wrath," and so consequently had our way of life fulfilling our fleshly desires. "Nature," in <i>Greek,</i> implies that which has <i>grown</i> in us as the peculiarity of our being, growing with our growth, and strengthening with our strength, as distinguished from that which has been wrought on us by mere external influences: what is inherent, not acquired (<a onclick="return mV('Job',14,4);">Job 14:4</a>; <a onclick="return mV('Psa',51,5);">Psa 51:5</a>). An incidental proof of the doctrine of original sin.
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<br><br><b>children of wrath</b>—not merely "sons," as in the <i>Greek,</i> "sons of disobedience" (<a onclick="return mV('Eph',2,2);">Eph 2:2</a>), but "children" <i>by generation;</i> not merely <i>by adoption,</i> as "sons" might be. The <i>Greek</i> order more emphatically marks this innate corruption: "Those who in their (very) nature are children of wrath"; <a onclick="return mV('Eph',2,5);">Eph 2:5</a>, "grace" is opposed to "nature" here; and <i>salvation</i> (implied in <a onclick="return mV('Eph',2,5,8);">Eph 2:5, 8</a>, "saved") to "wrath." Compare Article IX, <i>Church of England Common Prayer Book.</i> "Original sin (birth-sin), standeth not in the following of Adam, but is the fault and corruption of the nature of every man, naturally engendered of Adam [Christ was <i>supernaturally</i> conceived by the Holy Ghost of the Virgin], whereby man is very far gone from original righteousness, and is of his own nature inclined to evil; and therefore, in every person born into this world, it deserveth God's wrath and damnation." Paul shows that even the Jews, who boasted of their birth from Abraham, were by natural birth equally children of wrath as the Gentiles, whom the Jews despised on account of their birth from idolaters (<a onclick="return mV('Rom',3,9);">Rom 3:9</a>; <a onclick="return mV('Rom',5,'12-14');">5:12-14</a>). "<i>Wrath</i> abideth" on all who disobey the Gospel in faith and practice (<a onclick="return mV('Jhn',3,36);">Jhn 3:36</a>). The phrase, "children of wrath," is a Hebraism, that is, objects of God's wrath from childhood, in our natural state, as being born in the sin which God hates. So "son of death" (<a onclick="return mV('2Sa',12,5);">2Sa 12:5</a>, <i>Margin</i>); "son of perdition" (<a onclick="return mV('Jhn',17,12);">Jhn 17:12</a>; <a onclick="return mV('2Th',2,3);">2Th 2:3</a>).
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<br><br><b>as others</b>—<i>Greek,</i> "as the rest" of mankind are (<a onclick="return mV('1Th',4,13);">1Th 4:13</a>).
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<p id="Eph2_4"><b>4. God, who is rich</b>—<i>Greek</i> "(as) <i>being</i> rich in mercy."
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<br><br><b>for</b>—that is, "<i>because</i> of His great love." This was the <i>special</i> ground of God's saving us; as "rich in mercy" (compare <a onclick="return mV('Eph',2,7);">Eph 2:7</a>; <a onclick="return mV('Eph',1,7);">Eph 1:7</a>; <a onclick="return mV('Rom',2,4);">Rom 2:4</a>; <a onclick="return mV('Rom',10,12);">10:12</a>) was the general ground. "<i>Mercy</i> takes away misery; <i>love</i> confers salvation" [BENGEL].
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<p id="Eph2_5"><b>5. dead in sins</b>—The best reading is in the <i>Greek,</i> "dead in <i>our</i> (literally, '<i>the</i>') <i>trespasses.</i>"
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<br><br><b>quickened</b>—"vivified" spiritually, and consequences hereafter, corporally. There must be a spiritual resurrection of the soul before there can be a comfortable resurrection of the body [PEARSON] (<a onclick="return mV('Jhn',11,25,26);">Jhn 11:25-26</a>; <a onclick="return mV('Rom',8,11);">Rom 8:11</a>).
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<br><br><b>together with Christ</b>—The Head being seated at God's right hand, the body also sits there with Him [CHRYSOSTOM]. We are already seated there IN Him ("in Christ Jesus," <a onclick="return mV('Eph',2,6);">Eph 2:6</a>), and hereafter shall be seated <i>by</i> Him; IN Him already as in our Head, which is the ground of our hope; <i>by</i> Him hereafter, as by the conferring cause, when hope shall be swallowed up in fruition [PEARSON]. What God wrought in Christ, He wrought (by the very fact) in all united to Christ, and one with Him.
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<br><br><b>by grace ye are saved</b>—<i>Greek,</i> "Ye are in a saved state." Not merely "ye are being saved," but ye "are passed from death unto life" (<a onclick="return mV('Jhn',5,24);">Jhn 5:24</a>). Salvation is to the Christian not a thing to be waited for hereafter, but already realized (<a onclick="return mV('1Jo',3,14);">1Jo 3:14</a>). The parenthetic introduction of this clause here (compare <a onclick="return mV('Eph',2,8);">Eph 2:8</a>) is a burst of Paul's feeling, and in order to make the Ephesians feel that <i>grace</i> from first to last is the sole source of salvation; hence, too, he says "ye," not "we."
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<p id="Eph2_6"><b>6. raised us up together</b>—with Christ. The "raising up" presupposes previous quickening of Jesus in the tomb, and of us in the grave of our sins.
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<br><br><b>made us sit together</b>—with Christ, namely, in His ascension. Believers are bodily in heaven in point of right, and virtually so in spirit, and have each their own place assigned there, which in due time they shall take possession of (<a onclick="return mV('Phl',3,20,21);">Phl 3:20-21</a>). He does not say, "<i>on the right hand of God</i>"; a prerogative reserved to Christ peculiarly; though they shall share His throne (<a onclick="return mV('Rev',3,21);">Rev 3:21</a> ).
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<br><br><b>in Christ Jesus</b>—Our union with Him is the ground of our present spiritual, and future bodily, resurrection and ascension. "Christ Jesus" is the phrase mostly used in this Epistle, in which the <i>office</i> of the Christ, the Anointed Prophet, Priest and King, is the prominent thought; when the Person is prominent, "Jesus Christ" is the phrase used.
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<p id="Eph2_7"><b>7.</b> <i>Greek,</i> "That He might show forth (middle reflexive voice; for His own glory, <a onclick="return mV('Eph',1,6);">Eph 1:6, 12, 14</a>) in the ages which are coming on," that is, the blessed <i>ages</i> of the Gospel which supersede "the <i>age</i> (<i>Greek,</i> for 'course') of this world" (<a onclick="return mV('Eph',2,2);">Eph 2:2</a>), and the past "ages" from which the mystery was hidden (<a onclick="return mV('Col',1,26,27);">Col 1:26-27</a>). These good ages, though beginning with the first preaching of the Gospel, <i>and thenceforth continually succeeding one another,</i> are not consummated till the Lord's coming again (compare <a onclick="return mV('Eph',1,21);">Eph 1:21</a>; <a onclick="return mV('Hbr',6,5);">Hbr 6:5</a>). The words, "coming on," do not exclude <i>the time then present,</i> but imply simply the ages <i>following</i> upon Christ's "raising them up together" spiritually (<a onclick="return mV('Eph',2,6);">Eph 2:6</a>).
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<br><br><b>kindness</b>—"benignity."
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<br><br><b>through Christ</b>—rather, as <i>Greek,</i> "in Christ"; the same expression as is so often repeated, to mark that all our blessings center "IN HIM."
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<p id="Eph2_8"><b>8. For</b>—illustrating "the exceeding riches of His grace in kindness." Translate as in <a onclick="return mV('Eph',2,5);">Eph 2:5</a>, "Ye are in a saved state."
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<br><br><b>through faith</b>—the effect of the power of Christ's resurrection (<a onclick="return mV('Eph',1,19,20);">Eph 1:19-20</a>; <a onclick="return mV('Phl',3,10);">Phl 3:10</a>) whereby we are "raised together" with Him (<a onclick="return mV('Eph',2,6);">Eph 2:6</a>; <a onclick="return mV('Col',2,12);">Col 2:12</a>). Some of the oldest manuscripts read, "through your (literally, '<i>the</i>') faith." The instrument or mean of salvation on the part of the person saved; Christ alone is the <i>meritorious</i> agent.
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<br><br><b>and that</b>—namely, <i>the act of believing,</i> or "faith." "Of yourselves" stands in opposition to, "it is the gift of God" (<a onclick="return mV('Phl',1,29);">Phl 1:29</a>). "That which I have said, 'through faith,' I do not wish to be understood so as if I excepted <i>faith</i> itself from <i>grace</i>" [ESTIUS]. "God justifies the believing man, not for the worthiness of his belief, but for the worthiness of Him in whom he believes" [HOOKER]. The initiation, as well as the increase, of faith, is from the Spirit of God, not only by an external proposal of the word, but by internal illumination in the soul [PEARSON]. Yet "faith" cometh by the means which man must avail himself of, namely, "hearing the word of God" (<a onclick="return mV('Rom',10,17);">Rom 10:17</a>), and prayer (<a onclick="return mV('Luk',11,13);">Luk 11:13</a>), though the blessing is wholly of God (<a onclick="return mV('1Cr',3,6,7);">1Cr 3:6-7</a>).
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<p id="Eph2_9"><b>9. Not of works</b>—This clause stands in contrast to "by grace," as is confirmed by <a onclick="return mV('Rom',4,4,5);">Rom 4:4-5</a>, <a onclick="return mV('Rom',11,6);">11:6</a> .
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<br><br><b>lest</b>—rather, as <i>Greek,</i> "that no man should boast" (<a onclick="return mV('Rom',3,27);">Rom 3:27</a>; <a onclick="return mV('Rom',4,2);">4:2</a>).
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<p id="Eph2_10"><b>10. workmanship</b>—literally, "a thing of His making"; "handiwork." Here the spiritual creation, not the physical, is referred to (<a onclick="return mV('Eph',2,8,9);">Eph 2:8-9</a>).
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<br><br><b>created</b>—having been created (<a onclick="return mV('Eph',4,24);">Eph 4:24</a>; <a onclick="return mV('Psa',102,18);">Psa 102:18</a>; <a onclick="return mV('Isa',43,21);">Isa 43:21</a>; <a onclick="return mV('2Cr',5,5,17);">2Cr 5:5, 17</a>).
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<br><br><b>unto good works</b>—"<i>for</i> good works." "Good works" cannot be performed until we are new "created unto" them. Paul never calls the works of the law "good works." We are not <i>saved by,</i> but <i>created unto,</i> good works.
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<br><br><b>before ordained</b>—<i>Greek,</i> "before made ready" (compare <a onclick="return mV('Jhn',5,36);">Jhn 5:36</a>). God marks out for each in His purposes beforehand, the particular good works, and the time and way which tie sees best. God both makes ready by His providence the opportunities for <i>the works,</i> and makes us ready for their performance (<a onclick="return mV('Jhn',15,16);">Jhn 15:16</a>; <a onclick="return mV('2Ti',2,21);">2Ti 2:21</a>).
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<br><br><b>that we should walk in them</b>—not "be saved" by them. Works do not justify, but the justified man works (<a onclick="return mV('Gal',5,'22-25');">Gal 5:22-25</a>).
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<p id="Eph2_11"><b>11.</b> The <i>Greek</i> order in the oldest manuscripts is, "That in time past (literally, <i>once</i>) ye," etc. Such remembrance sharpens gratitude and strengthens faith (<a onclick="return mV('Eph',2,19);">Eph 2:19</a>) [BENGEL].
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<br><br><b>Gentiles in the flesh</b>—that is, Gentiles in respect to circumcision.
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<br><br><b>called Uncircumcision</b>—The Gentiles were called (in contempt), and <i>were,</i> the Uncircumcision; the Jews were called, but were not truly, the Circumcision [ELLICOTT].
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<br><br><b>in the flesh made by hands</b>—as opposed to the true "circumcision of the heart in the Spirit, and not the letter" (<a onclick="return mV('Rom',2,29);">Rom 2:29</a>), "made without the hands in putting off the body of the sins of the flesh by the circumcision of Christ" (<a onclick="return mV('Col',2,11);">Col 2:11</a>).
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<p id="Eph2_12"><b>12. without Christ</b>—<i>Greek,</i> "<i>separate from</i> Christ"; having no part in Him; far from Him. A different <i>Greek</i> word (<i>aneu</i>) would be required to express, "Christ was not present with you" [TITTMANN].
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<br><br><b>aliens</b>—<i>Greek,</i> "alienated from," not merely "separated from." The Israelites were cut off from the commonwealth of God, but it was as being self-righteous, indolent, and unworthy, not as <i>aliens</i> and <i>strangers</i> [CHRYSOSTOM]. The expression, "alienated from," takes it for granted that the Gentiles, before they had apostatized from the primitive truth, had been sharers in light and life (compare <a onclick="return mV('Eph',4,18,23);">Eph 4:18, 23</a>). The hope of redemption through the Messiah, on their subsequent apostasy, was embodied into a definite "commonwealth" or <i>polity,</i> namely, that "of Israel," from which the Gentiles were alienated. Contrast <a onclick="return mV('Eph',2,13);">Eph 2:13</a>; <a onclick="return mV('Eph',3,6);">Eph 3:6</a>; <a onclick="return mV('Eph',4,4,5);">4:4-5</a>, with <a onclick="return mV('Psa',147,20);">Psa 147:20</a>.
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<br><br><b>covenants of promise</b>—rather, "...of <i>the</i> promise," namely, "to thee and thy seed will I give this land" (<a onclick="return mV('Rom',9,4);">Rom 9:4</a>; <a onclick="return mV('Gal',3,16);">Gal 3:16</a>). The plural implies the several renewals of the covenant with Abraham, Isaac, and Jacob, and with the whole people at Sinai [ALFORD]. "The promise" is singular, to signify that the covenant, in reality, and substantially, is one and the same at all times, but only different in its accidents and external circumstances (compare <a onclick="return mV('Hbr',1,1);">Hbr 1:1</a>, "at sundry times and in divers manners").
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<br><br><b>having no...hope</b>—beyond this life (<a onclick="return mV('1Cr',15,19);">1Cr 15:19</a>). The CONJECTURES of heathen philosophers as to a future life were at best vague and utterly unsatisfactory. They had no divine "promise," and therefore no sure ground of "hope." Epicurus and Aristotle did not believe in it at all. The Platonists believed the soul passed through perpetual changes, now happy, and then again miserable; the Stoics, that it existed no longer than till the time of the general burning up of all things.
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<br><br><b>without God</b>—<i>Greek,</i> "atheists," that is, they had not "God" in the sense we use the word, the Eternal Being who made and governs all things (compare <a onclick="return mV('Act',14,15);">Act 14:15</a>, "Turn from these vanities unto <i>the living God</i> who made heaven, and earth, and the sea, and all things therein"), whereas the Jews had distinct ideas of God and immortality. Compare also <a onclick="return mV('Gal',4,8);">Gal 4:8</a>, "Ye knew not God...ye did service unto them which are no gods" (<a onclick="return mV('1Th',4,5);">1Th 4:5</a>). So also pantheists are atheists, for an impersonal God is NO GOD, and an ideal immortality no immortality [THOLUCK].
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<br><br><b>in the world</b>—in contrast to belonging to "the commonwealth of Israel." Having their portion and their all in this godless vain world (<a onclick="return mV('Psa',17,14);">Psa 17:14</a>), from which Christ delivers His people (<a onclick="return mV('Jhn',15,19);">Jhn 15:19</a>; <a onclick="return mV('Jhn',17,14);">17:14</a>; <a onclick="return mV('Gal',1,4);">Gal 1:4</a>).
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<p id="Eph2_13"><b>13. now</b>—in contrast to "at that time" (<a onclick="return mV('Eph',2,12);">Eph 2:12</a>).
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<br><br><b>in Christ Jesus</b>—"Jesus" is here added, whereas the expression before (<a onclick="return mV('Eph',2,12);">Eph 2:12</a>) had been merely "Christ," to mark that they know Christ as the <i>personal</i> Saviour, "Jesus."
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<br><br><b>sometimes</b>—<i>Greek,</i> "aforetime."
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<br><br><b>far off</b>—the Jewish description of the Gentiles. Far off from God and from the people of God (<a onclick="return mV('Eph',2,17);">Eph 2:17</a>; <a onclick="return mV('Isa',57,19);">Isa 57:19</a>; <a onclick="return mV('Act',2,39);">Act 2:39</a>).
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<br><br><b>are</b>—<i>Greek,</i> "have been."
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<br><br><b>by</b>—<i>Greek,</i> "in." Thus "the blood of Christ" is made the seal of a covenant IN which their nearness to God consists. In <a onclick="return mV('Eph',1,7);">Eph 1:7</a>, where the blood is more directly spoken of as the <i>instrument,</i> it is "<i>through</i> His blood" [ALFORD].
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<p id="Eph2_14"><b>14. he</b>—<i>Greek,</i> "Himself" alone, pre-eminently, and none else. Emphatical.
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<br><br><b>our peace</b>—not merely "Peacemaker," but "Himself" the price of our (Jews' and Gentiles' alike) peace with God, and so the bond of union between "both" in God. He took both into Himself, and reconciled them, united, to God, by His assuming our nature and our penal and legal liabilities (<a onclick="return mV('Eph',2,15);">Eph 2:15</a>; <a onclick="return mV('Isa',9,5,6);">Isa 9:5-6</a>; <a onclick="return mV('Isa',53,5);">53:5</a>; <a onclick="return mV('Mic',5,5);">Mic 5:5</a>; <a onclick="return mV('Col',1,20);">Col 1:20</a>). His title, "Shiloh," means the same (<a onclick="return mV('Gen',49,10);">Gen 49:10</a>).
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<br><br><b>the middle wall of partition</b>—<i>Greek,</i> "...of <i>the</i> partition" or "fence"; the <i>middle wall</i> which <i>parted</i> Jew and Gentile. There was a balustrade of stone which separated the court of the Gentiles from the holy place, which it was death for a Gentile to pass. But this, though incidentally alluded to, was but a symbol of the partition itself, namely, "the enmity" <i>between</i> "<i>both</i>" <i>and God</i> (<a onclick="return mV('Eph',2,15);">Eph 2:15</a>), the real cause of separation from God, and so the mediate cause of their separation from one another. Hence there was a twofold wall of partition, one the inner wall, severing the Jewish people from entrance to the holy part of the temple where the priests officiated, the other the outer wall, separating the Gentile proselytes from access to the court of the Jews (compare <a onclick="return mV('Eze',44,7);">Eze 44:7</a>; <a onclick="return mV('Act',21,28);">Act 21:28</a>). Thus this twofold wall represented the Sinaitic law, which <i>both</i> severed all men, even the Jews, from access to God (through sin, which is the violation of the law), and also separated the Gentiles from the Jews. As the term "wall" implies the <i>strength</i> of the partition, so "fence" implies that it was easily removed by God when the due time came.
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<p id="Eph2_15"><b>15.</b> Rather, make "enmity" an apposition to "the middle wall of partition"; "Hath broken down the middle wall of partition (not merely as <i>English Version,</i> '<i>between us,</i>' but also <i>between all men and God</i>), to wit, the enmity (<a onclick="return mV('Rom',8,7);">Rom 8:7</a>) by His flesh" (compare <a onclick="return mV('Eph',2,16);">Eph 2:16</a>; <a onclick="return mV('Rom',8,3);">Rom 8:3</a>).
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<br><br><b>the law of commandments <i>contained</i> in</b>—<i>Greek,</i> "the law of the commandments (consisting) in ordinances." This law was "the partition" or "fence," which embodied the expression of the "enmity" (the "wrath" of God against our sin, and our enmity to Him, <a onclick="return mV('Eph',2,3);">Eph 2:3</a>) (<a onclick="return mV('Rom',4,15);">Rom 4:15</a>; <a onclick="return mV('Rom',5,20);">5:20</a>; <a onclick="return mV('Rom',7,10);">7:10-11</a>; <a onclick="return mV('Rom',8,7);">8:7</a>). Christ has in, or by, His crucified flesh, abolished it, so far as its condemning and enmity-creating power is concerned (<a onclick="return mV('Col',2,14);">Col 2:14</a>), substituting for it the law of love, which is the everlasting spirit of the law, and which flows from the realization in the soul of His love in His death for us. Translate what follows, "that He might make the two (Jews and Gentiles) into one new man." Not that He might merely reconcile the two to each other, but incorporate the two, reconciled in Him to God, into one new man; the old man to which both belonged, the enemy of God, having been slain in His flesh on the cross. Observe, too, ONE new man; we are all in God's sight but one in Christ, as we are but one in Adam [ALFORD].
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<br><br><b>making peace</b>—primarily between all and God, secondarily between Jews and Gentiles; He being "our peace." This "peace-making" precedes its publication (<a onclick="return mV('Eph',2,17);">Eph 2:17</a>).
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<p id="Eph2_16"><b>16.</b> Translate, "might altogether reconcile them both in one body (the Church, <a onclick="return mV('Col',3,15);">Col 3:15</a>) unto God through His cross." The <i>Greek</i> for "reconcile" (<i>apocatalaxe</i>), found only here and in <a onclick="return mV('Col',1,20);">Col 1:20</a>, expresses not only a return to favor with one (<i>catallage</i>), but so to lay aside enmity that complete amity follows; to pass <i>from</i> enmity to <i>complete reconciliation</i> [TITTMANN].
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<br><br><b>slain the enmity</b>—namely, that had been between man and God; and so that between Jew and Gentile which had resulted from it. By His being <i>slain,</i> He <i>slew</i> it (compare <a onclick="return mV('Hbr',2,14);">Hbr 2:14</a>).
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<br><br><b>thereby</b>—<i>Greek,</i> "therein"; "in" or "by the cross," that is, His crucifixion (<a onclick="return mV('Col',2,15);">Col 2:15</a>).
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<p id="Eph2_17"><b>17.</b> Translate, "He came and announced glad tidings of peace." "He came" of His own free love, and "announced peace" with His own mouth to the apostles (<a onclick="return mV('Luk',24,36);">Luk 24:36</a>; <a onclick="return mV('Jhn',20,19,21);">Jhn 20:19, 21, 26</a>); and by them to others, through His Spirit present in His Church (<a onclick="return mV('Jhn',14,18);">Jhn 14:18</a>). <a onclick="return mV('Act',26,23);">Act 26:23</a> is strictly parallel; after His resurrection "He showed light to the people ('them that were nigh') and to the Gentiles ('you that were afar off')," by His Spirit in His ministers (compare <a onclick="return mV('1Pe',3,19);">1Pe 3:19</a>).
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<br><br><b>and to them</b>—The oldest manuscripts insert "peace" again: "And peace to them." The repetition implies the joy with which both alike would dwell again and again upon the welcome word "peace." So <a onclick="return mV('Isa',57,19);">Isa 57:19</a>.
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<p id="Eph2_18"><b>18.</b> Translate, "For it is through Him (<a onclick="return mV('Jhn',14,6);">Jhn 14:6</a>; <a onclick="return mV('Hbr',10,19);">Hbr 10:19</a>) that we have <i>our</i> access (<a onclick="return mV('Eph',3,12);">Eph 3:12</a>; <a onclick="return mV('Rom',5,2);">Rom 5:2</a>), both of us, in (that is, united in, that is, "by," <a onclick="return mV('1Cr',12,13);">1Cr 12:13</a>, <i>Greek</i>) one Spirit to the Father," namely, as our common Father, reconciled to both alike; whence flows the removal of all separation between Jew and Gentile. The <i>oneness</i> of "the Spirit," through which we both have our access, is necessarily followed by <i>oneness</i> of the body, the Church (<a onclick="return mV('Eph',2,16);">Eph 2:16</a>). The distinctness of persons in the Divine Trinity appears in this verse. It is also fatal to the theory of sacerdotal priests in the Gospel through whom alone the people can approach God. All alike, people and ministers, can draw nigh to God through Christ, their ever living Priest.
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<p id="Eph2_19"><b>19. Now, therefore</b>—rather, "So then" [ALFORD].
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<br><br><b>foreigners</b>—rather, "sojourners"; opposed to "members of the household," as "strangers" is to "fellow citizens." <a onclick="return mV('Phl',3,19,20);">Phl 3:19-20</a>, "conversation," <i>Greek,</i> "citizenship."
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<br><br><b>but</b>—The oldest manuscripts add, "are."
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<br><br><b>with the saints</b>—"the commonwealth of (spiritual) Israel" (<a onclick="return mV('Eph',2,12);">Eph 2:12</a>).
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<br><br><b>of God</b>—THE FATHER; as JESUS CHRIST appears in <a onclick="return mV('Eph',2,20);">Eph 2:20</a>, and THE SPIRIT in <a onclick="return mV('Eph',2,22);">Eph 2:22</a>.
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<p id="Eph2_20"><b>20.</b> Translate as <i>Greek,</i> "Built up upon," etc. (participle; <i>having been built up upon;</i> omit, therefore, "and are"). Compare <a onclick="return mV('1Cr',3,11,12);">1Cr 3:11-12</a>. The same image in <a onclick="return mV('Eph',3,18);">Eph 3:18</a>, recurs in his address to the Ephesian elders (<a onclick="return mV('Act',20,32);">Act 20:32</a>), and in his Epistle to Timothy at Ephesus (<a onclick="return mV('1Ti',3,15);">1Ti 3:15</a>; <a onclick="return mV('2Ti',2,19);">2Ti 2:19</a>), naturally suggested by the splendid architecture of Diana's temple; the glory of the Christian temple is eternal and real, not mere idolatrous gaud. The image of a building is appropriate also to the Jew-Christians; as the temple at Jerusalem was the stronghold of Judaism; as Diana's temple, of paganism.
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<br><br><b>foundation of the apostles,</b> etc.—that is, upon their ministry and living example (compare <a onclick="return mV('Mat',16,18);">Mat 16:18</a>). Christ Himself, the only true Foundation, was the grand subject of their ministry, and spring of their life. As one with Him and His fellow workers, they, too, in a secondary sense, are called "foundations" (<a onclick="return mV('Rev',21,14);">Rev 21:14</a>). The "prophets" are joined with them closely; for the expression is here not "<i>foundations</i> of the apostles and <i>the</i> prophets," but "<i>foundations</i> of the apostles and <i>prophets.</i>" For the doctrine of both was essentially one (<a onclick="return mV('1Pe',1,10,11);">1Pe 1:10-11</a>; <a onclick="return mV('Rev',19,10);">Rev 19:10</a>). The apostles take the precedency (<a onclick="return mV('Luk',10,24);">Luk 10:24</a>). Thus he appropriately shows regard to the claims of the Jews and Gentiles: "the prophets" representing the old Jewish dispensation, "the apostles" the new. The "prophets" of the new also are included. BENGEL and ALFORD refer the meaning solely to these (<a onclick="return mV('Eph',3,5);">Eph 3:5</a>; <a onclick="return mV('Eph',4,11);">4:11</a>). These passages imply, I think, that the New Testament prophets are not excluded; but the apostle's plain reference to <a onclick="return mV('Psa',118,22);">Psa 118:22</a>, "the head stone of the corner," proves that the Old Testament prophets are a prominent thought. David is called a "prophet" in <a onclick="return mV('Act',2,30);">Act 2:30</a>. Compare also <a onclick="return mV('Isa',28,16);">Isa 28:16</a>; another prophet present to the mind of Paul, which prophecy leans on the earlier one of Jacob (<a onclick="return mV('Gen',49,24);">Gen 49:24</a>). The sense of the context, too, suits this: Ye were once aliens from the commonwealth <i>of Israel</i> (in the time of her <i>Old Testament prophets</i>), but now ye are members of the true Israel, built upon the foundation of her New Testament apostles and Old Testament prophets. Paul continually identifies his teaching with that of Israel's old prophets (<a onclick="return mV('Act',26,22);">Act 26:22</a>; <a onclick="return mV('Act',28,23);">28:23</a>). The costly foundation-stones of the temple (<a onclick="return mV('1Ki',5,17);">1Ki 5:17</a>) typified the same truth (compare <a onclick="return mV('Jer',51,26);">Jer 51:26</a>). The same stone is at once the corner-stone and the foundation-stone on which the whole building rests. Paul supposes a stone or rock so large and so fashioned as to be both at once; supporting the whole as the foundation, and in part rising up at the extremities, so as to admit of the side walls meeting in it, and being united in it as the corner-stone [ZANCHIUS]. As the corner-stone, it is conspicuous, as was Christ (<a onclick="return mV('1Pe',2,6);">1Pe 2:6</a>), and coming in men's way may be stumbled over, as the Jews did at Christ (<a onclick="return mV('Mat',21,42);">Mat 21:42</a>; <a onclick="return mV('1Pe',2,7);">1Pe 2:7</a>).
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<p id="Eph2_21"><b>21. In whom</b>—as holding together the whole.
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<br><br><b>fitly framed</b>—so as exactly to fit together.
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<br><br><b>groweth</b>—"is growing" continually. Here an additional thought is added to the image; the Church has the <i>growth</i> of a living organism, not the mere <i>increase</i> of a building. Compare <a onclick="return mV('1Pe',2,5);">1Pe 2:5</a>; "<i>lively</i> stones...built up a spiritual house." Compare <a onclick="return mV('Eph',4,16);">Eph 4:16</a>; <a onclick="return mV('Zec',6,12);">Zec 6:12</a>, "The <i>Branch</i> shall build the <i>temple</i> of the Lord," where similarly the growth of a branch, and the building of a temple, are joined.
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<br><br><b>holy</b>—as being the "habitation <i>of God</i>" (<a onclick="return mV('Eph',2,22);">Eph 2:22</a>). So "in the Lord" (Christ) answers to "through the Spirit" (<a onclick="return mV('Eph',2,22);">Eph 2:22</a>; compare <a onclick="return mV('Eph',3,16,17);">Eph 3:16-17</a>). "Christ is the inclusive Head of all the building, the element in which it has its being and now its growth" [ALFORD].
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<p id="Eph2_22"><b>22. are builded together</b>—Translate, "are being builded together."
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<br><br><b>through</b>—<i>Greek,</i> "<i>in</i> the Spirit." God, by His Spirit <i>in</i> believers, has them for His habitation (<a onclick="return mV('1Cr',3,16,17);">1Cr 3:16-17</a>; <a onclick="return mV('1Cr',6,19);">6:19</a>; <a onclick="return mV('2Cr',6,16);">2Cr 6:16</a>).
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