PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| UBS4 | NKJV | NRSV | TEV | NJB |
| From Death to Life | By Grace Through Faith | Christ’s Benefits | From Death to Life | Salvation in Christ, a Free Gift |
| 2:1-10 | 2:1-10 | 2:1-10 | 2:1-3 | 2:1-6 |
| 2:4-10 | ||||
| 2:7-10 | ||||
| One in Christ | Brought Near by His Blood | One in Christ | Reconciliation of the Jews and the Pagans with Others and with God |
|
| 2:11-13 | 2:11-13 | 2:11-22 | 2:11-12 | 2:11-18 |
| Christ Our Peace | 2:13-18 | |||
| 2:14-22 | 2:14-22 | |||
| 2:19-22 | 2:19-22 |
READING CYCLE THREE (from “A
Guide to Good Bible Reading“)
FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL
This is a study guide
commentary, which means that you are responsible for your own interpretation of
the Bible. Each of us must walk in the light we have. You, the Bible, and the
Holy Spirit are priority in interpretation. You must not relinquish this to a
commentator.
Read the chapter in one sitting. Identify the subjects.
Compare your subject divisions with the five modern translations. Paragraphing
is not inspired, but it is the key to following the original author’s intent,
which is the heart of interpretation. Every paragraph has one and only one main
subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO 2:1-22
A. The Gnostic and Jewish emphasis on human
works-oriented salvation is depreciated by Paul’s emphasis on
1. God’s election in chapter 1
2. God’s initiating grace in 2:1-10
3. the mystery of God’s redemptive plan hidden
from the ages (i.e., Jew and Gentile now are one in Christ) in 2:11-3:13
Paul emphasizes the three things in which humans have no
part! Salvation is all of God (cf. 1:3-14; 2:4-7), but individuals must
personally respond (cf. 2:8-9) and live in light of the New Covenant (2:10).
B. There are three enemies of fallen humanity
delineated in vv. 2-3 (cf. James 4:1,4,7):
1. the fallen world system, v. 2
2. the angelic adversary, Satan, v. 2
3. mankind’s fallen nature (Adamic nature), v.
3
Verses 1-3 show the hopelessness and helplessness of
fallen mankind apart from and in rebellion to God (cf. Rom. 1:18-2:16).
C. As verses 1-3 describe the pitiable state of
humanity, verses 4-6 contrast the riches of God’s love and mercy for fallen
mankind. Human sin is bad, but God’s love and mercy are greater (cf. Rom. 5:20)!
What God did for Christ (cf. 1:20), Christ has now done for believers (cf.
2:5-6).
D. There is real tension in the New Testament
between the free grace of God and human effort. This tension can be expressed in
paradoxical pairs: indicative (a statement) and imperative (a command); grace/faith objective (the content of the
gospel) and subjective (one’s experience of the gospel); won the race (in
Christ) and run the race (for Christ). This tension is clearly seen in 2:8-9,
which emphasizes grace, while 2:10 emphasizes good works. It is not an either/or
but a both/and theological proposition. However, grace always comes first and is
the foundation of a Christlike lifestyle. Verses 8-10 are a classical summary of
the paradox of the Christian gospel-free, but it costs everything! Faith
and works (cf. James 2:14-26)!
E. A new topic is introduced in 2:11-3:13. It
is the mystery, hidden from the beginning, that God desires the redemption of
all mankind, Jew (cf. Ezek. 18:23,32) and Gentile (cf. I Tim. 2:4; Titus 2:11;
II Pet. 3:9), through personal faith in the substitutionary atonement of the
Messiah. This universal offer of salvation was predicted in Gen. 3:15 and 12:3.
This radically free forgiveness (cf. Rom. 5:12-21) shocked the Jews and all
religious elitists (Gnostic false teachers, Judaizers) and all modern
“works-righteousness” proponents.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 2:1-10
1And you were dead in your trespasses and sins, 2in which you
formerly walked according to the course of this world, according to the prince
of the power of the air, of the spirit that is now working in the sons of
disobedience.
3Among them we too all formerly lived in the lusts of our flesh,
indulging the desires of the flesh and of the mind, and were by nature children
of wrath, even as the rest. 4But God, being rich in mercy, because of
His great love with which He loved us, 5even when we were dead in our
transgressions, made us alive together with Christ (by grace you have been
saved), 6and raised us up with Him, and seated us with Him in the
heavenly places in Christ Jesus, 7so that in the ages to come
He might show the surpassing riches of His grace in kindness toward us in Christ
Jesus. 8For by grace you have been saved through faith; and that not
of yourselves, it is the gift of God;
9not as a result of works, so that no one may boast. 10For
we are His workmanship, created in Christ Jesus for good works, which God
prepared beforehand so that we would walk in them.
2:1 Either verses 1-7 or 1-10
form one sentence in Greek, with the main verb in v. 5.
It is one sustained argument. Paul’s presentation includes
1. the hopelessness, helplessness, and
spiritual lostness of all mankind, vv. 1-3
2. the unmerited grace of God, vv. 4-7
3. the necessary human response, faith and
life, vv. 8-10
▣ “you” In Colossians and Ephesians this
plural pronoun always refers to believing Gentiles (cf. 1:13; 2:12).
▣ “were dead” This is a
present active participle meaning “being dead.” This refers to spiritual
death (cf. v. 5; Rom. 5:12-21; Col. 2:13). The Bible speaks of three stages of
death:
1. spiritual death (cf. Gen. 2:17; Genesis 3;
Isa. 59:2; Rom. 7:10-11; James 1:15)
2. physical death (cf. Gen. 3:4-5; 5)
3. eternal death, called “the second death”
(cf. Rev. 2:11; 20:6,14; 21:8)
▣ “trespasses” This Greek term (paraptōma)
means “falling to one side” (cf. 1:7). All Greek words for “sins” are related to
the Hebrew concept of deviation from the standard of God’s righteousness. The
terms “right,” “just,” and their derivatives in Hebrew are from a construction
metaphor for a measuring reed. God is the standard. All humans deviate from that
standard (cf. Ps. 14:1-3; 5:9; 10:7; 36:1; 53:1-4; 140:3; Isa. 53:6; 59:7-8;
Rom. 3:9-23; I Pet. 2:25).
▣ “sins” This Greek term (hamartia) means
“missing the mark” (cf. 4:26). The two terms for sin in verse 1 are used as
synonyms to illustrate mankind’s fallen, estranged condition (cf. Rom.
3:9,19,23; 11:32; Gal. 3:22).
2:2 “in which you formerly walked” “Walk” is a
biblical metaphor for lifestyle (cf. 2:2,10; 4:1,17; 5:2,8,15).
NASB, NKJV“according to the course
of this world”
NRSV“following the course of this world”
TEV“followed the world’s evil way”
NJB“living by the principles of this world”
This current fallen world system (i.e., age) is
personified as an enemy (cf. Gal. 1:4). It is fallen mankind attempting to meet
all needs apart from God. In John’s writing it is called “the world” (cf. I John
2:2,15-17; 3:1,13,17; 4:1-17; 5:4,5,19) or “Babylon” (cf. Rev. 14:8; 16:19;
17:5; 18:2,10,21). In our modern terminology it is called “atheistic humanism.”
See Special Topic: Paul’s Use of Kosmos at Col. 1:6.
NASB, NKJV“according to the prince
of the power of the air”
NRSV“following the rules of the power of the air”
TEV“you obeyed the ruler of the spiritual powers in
space”
NJB“obeying the ruler who governs the air”
This is the second enemy of fallen mankind,
Satan the accuser. Mankind is subjected to a personal angelic tempter (cf.
Genesis 3, Job 1-2, Zechariah 3). He is called the ruler or god of this world
(cf. John 12:31; 14:30; 16:11; II Cor. 4:4; I John 5:19).
In the NT the air is the realm of the demonic. The
lower air (aēr) was seen by the Greeks to be impure and therefore the
domain of evil spirits. Some see this use of “air” as referring to the
immaterial nature of the spiritual realm. The concept of “the rapture of the
church” comes from the Latin translation of I Thess. 4:17, “caught up.”
Christians are going to meet the Lord in the midst of Satan’s kingdom, “the
air,” to show its overthrow!
NASB, NKJV“in the sons of
disobedience”
NRSV“among those who are disobedient”
TEV“the people who disobey God”
NJB“in the rebellious”
This was a Hebrew idiom for rebellion and permanent
character (cf. 5:6).
2:3 “we too all formerly lived” In Ephesians “we”
refers to the Jewish believers, in this case, Paul and his ministry team. The
ending phrase “even as the rest,” makes it possible that this phrase refers to
all of the OT chosen people, the Jews. This verb is an
aorist passive indicative. The passive voice
would emphasize that fallen mankind was being manipulated by outside evil
spiritual forces, like Satan or the demonic, mentioned in v. 2 and 3:10; 6:12.
NASB, NKJV“in the lusts of our
flesh”
NRSV“in the passions of our flesh”
TEV“according to our natural desires”
NJB“sensual lives”
This is the third enemy of fallen man. Although
it is not listed in a grammatically parallel structure (“according to. . .”)
with the two enemies in v. 2, it is a theological parallel. Mankind’s fallen,
egocentric self (cf. Genesis 3) is its worst enemy (cf. Gal. 5:19-21). It twists
and manipulates everything and everyone to one’s own self interest (cf. Rom.
7:14-25).
Paul uses the term “flesh” in two distinct ways. Only
context can determine the distinction. In 2:11,15; 5:29,31; 6:5 and 12 it means
“the human person,” not “the fallen sin nature” as here. See Special Topic:
Flesh (sarx) at Col. 1:22.
NASB“indulging the desires of the
flesh and of the mind”
NKJV“fulfilling the desires of the flesh and of the
mind”
NRSV“following the desires of the flesh and senses”
TEV“and did whatever suited the wishes of our own
bodies and minds”
NJB“ruled entirely by our own physical desires and
our own ideas”
This is a Present active participle
which emphasizes continual, ongoing, habitual action. The human body and the
mind are not evil in and of themselves, but they are the battleground of
temptation and sin (cf. 4:17-19; Romans 6 and 7).
▣ “by nature” This refers to mankind’s fallen, Adamic
propensities (cf. Genesis 3; Ps. 51:5; Job 14:4; Rom. 5:12-21; 7:14-25). It is
surprising that the rabbis in general do not emphasize the fall of humanity in
Genesis 3. They instead assert that mankind has two intents (yetzers),
one good, one bad. Humans are dominated by their choices. There is a famous
rabbinical proverb: “Every man has a black and a white dog in his heart. The one
he feeds the most is the one that becomes the biggest.” However, the NT presents
several theological reasons for mankind’s sin (1) the fall of Adam; (2) willful
ignorance; and (3) sinful choices.
▣ “children of wrath” “Children of. . .”, like “sons
of. . .”, is an Hebraic idiomatic phrase for a person’s character. God is
opposed to sin and rebellion in His creation. The wrath of God is both temporal
(in time) and eschatological (at the end of time).
NASB“even as the rest”
NKJV“made us sit together”
NRSV, TEV“like everyone else”
NJB“as the rest of the world”
This refers to the lostness of all humans, both Jew and
Gentile (cf. Rom. 1:18-3:21). Paul often uses the term “rest” to refer to the
lost (cf. I Thess. 4:13; 5:6).
2:4 “But God, being rich in mercy,
because of His great love with which He loved us” There is such a
dramatic switch between the hopelessness and helplessness of vv. 1-3 and the
marvelous grace and mercy of God in vv. 4-7.
What a great truth! God’s mercy and love are the
keys to salvation (cf. v. 7). It is His merciful character (cf. 1:7,18; 2:7;
3:8,16), not mankind’s performance, that offers a way of righteousness. See note
on “riches” at 1:7.
It is significant that this verse on God’s grace
contains a present participle and an
aorist active indicative. God has loved us in the past and continues to
love us (cf. I John 4:10)!
2:5 “even when we were dead in our transgressions,”
This phrase is parallel to v. 1a. Paul returns to his original thought after his
parenthetical thought (cf. vv. 1-3) about the lostness of mankind. In the midst
of our need, God acted in love (cf. Rom. 5:6,8).
▣ “made us alive together with Christ” This English
phrase reflects one Greek word (suzōpoieō). This is the main
verb of the sentence (aorist active indicative)
which begins in v. 1. This is the first of three compound verbs
with the Greek preposition, syn, which meant
“joint participation with.” Jesus was raised from the dead in 1:20 and believers
have been quickened to spiritual life through Him (cf. Col. 2:13; 3:1).
Believers are now truly alive with Christ.
▣ 2:5,8 “by grace you have been
saved” This is a Perfect passive periphrastic participle,
repeated in v. 8 for emphasis. This meant that believers have been saved in the
past, by an outside agent, with abiding results; “they have been and continue to
be saved by God.” This same construction is repeated in v. 8 for emphasis. See
Special Topic at Eph. 1:7.
This is one of the biblical passages which forms the
basis for the doctrine of the security of the believer (cf. John 6:37, 39;
10:28; 17:2, 24; 18:9; Rom. 8:31-39). Like all biblical doctrines, it must be
balanced (held in tension) with other truths and texts.
2:6 “raised us with Him” This is the second of the
aorist compounds with syn. Believers have already been raised with
Christ. Believers were buried with Him in baptism (cf. Col. 2:12; Rom. 6:3-11)
and raised with Him by the Father (cf. Col. 2:13; Rom. 6:4-5) who raised Jesus
(raised by the Spirit in Rom. 8:11). These are special redemptive analogies.
Believers spiritually participate in the major events of Jesus’ experience:
crucifixion, death, burial, resurrection, and enthronement! Believers share His
life and suffering; they will also share His glory (cf. Rom. 8:17)!
NASB, NRSV“seated us with Him”
NKJV“made us sit together”
TEV“to rule with him”
NJB“gave us a place with him”
This is the third of the aorist
compounds with syn. Our position in Him is one of present, as well as
future, victory (cf. Rom. 8:37)! The concept of sitting down with Him meant
reigning with Him. Jesus is the King of Kings sitting on the throne of God the
Father and believers are even now co-reigning with Him (cf. Matt. 19:28; Rom.
5:17; Col. 3:1; II Tim. 2:12; Rev. 22:5).
SPECIAL TOPIC: REIGNING IN THE KINGDOM OF GOD
NASB, NKJV,
NRSV“in the heavenly places“
TEV“in the heavenly world”
NJB“in heaven”
This locative (of
sphere) neuter plural adjective, “in the heavenly
places,” is only used in Ephesians (cf. 1:20; 2:6; 3:10; 6:12). From the context
of all of its usages, it must mean the spiritual realm in which believers live
here and now, not heaven.
2:7 “in the ages to come” The
Jews believed in two ages, the current evil age (Gal. 1:4) and the coming
righteous age (see Special Topic at 1:21). This New Age of righteousness would
be inaugurated by the coming of the Messiah in the power of the Spirit. In 1:21
“age” is singular, here it is plural
(cf. I Cor 2:7; Heb. 1:2; 11:3). This implies that (1) there are at least two
ages or (2) the plural is used to accentuate and magnify the coming age-a rabbinical
idiom called a “plural of majesty.” This use of the plural
in a symbolic sense can be seen in the passages that refer to the past “ages”
(cf. Rom. 16:25; I Cor. 10:11; II Tim. 1:9; Titus 1:2).
Some scholars believe this was simply a metaphor for
eternity because of the way the phrase was used in secular Koine Greek and in
several places in the NT (cf. Luke 1:33, 55; John 12:34; Rom. 9:5; Gal. 1:5; I
Tim. 1:17).
▣ “He might show” This is an aorist
middle subjunctive. God clearly manifested His own character (cf. 1:5-7).
This term means “to publicly display” (cf. Rom. 9:17,22). God’s mercy and
purpose in Christ are clearly manifested to the angels by His treatment of
fallen mankind (cf. 3:10; I Cor. 4:9; I Pet. 1:12).
▣ “surprising” Huperballō.
See Special Topic: Paul’s Use of Huper Compounds at 1:19.
2:8 “For by grace” Salvation is by the “grace” of God
(cf. Eph. 1:3-14). The character of God is revealed through His mercy (cf. vv.
4-6). Believers are the trophies of His love. Grace is best defined as the
unmerited, undeserved love of God. It flows from God’s nature through Christ and
is irrespective of the worth or merit of the one loved.
▣ “you have been saved” This
is a perfect passive periphrastic participle which is
parallel with v. 5. Its thrust is that “believers have been and continue to be”
saved by God.
In the OT the term “save” spoke of “physical
deliverance” (cf. James 5:15). In the NT this meaning has taken on a spiritual
dimension. God delivers believers from the results of sin and gives them eternal
life.
See Special Topic at 1:7.
▣ “through faith” Faith
receives God’s free gift in Christ (cf. Rom. 3:22,25; 4:5; 9:30; Gal. 2:16; I
Pet. 1:5). Mankind must respond to God’s offer of grace and forgiveness in
Christ (cf. John 1:12; 3:16-17,36; 6:40; 11:25-26; Rom. 10:9-13).
God deals with fallen mankind by means of a
covenant. He always takes the initiative (cf. John 6:44, 65) and sets the agenda
and the boundaries (cf. Mark 1:15; Acts 3:16,19; 20:21). He allows fallen
mankind to participate in their own salvation by responding to His covenant
offer. The mandated response is initial and continuing faith, repentance,
obedience, service, worship, and perseverance.
The term “faith” in the OT is a metaphorical extension
of a stable stance. It came to denote that which is sure, trustworthy,
dependable, and faithful. None of these describe even redeemed fallen mankind.
It is not mankind’s trustworthiness, or faithfulness, or dependability, but
God’s. We trust in His trustworthy promises, not our trustworthiness! Covenant
obedience flows from gratitude! The focus has always been on His faithfulness,
not the believers’ faith! Faith cannot save anyone. Only grace saves, but it is
received by faith. The focus is never on the amount of faith (cf. Matt. 17:20),
but on its object (Jesus).
SPECIAL TOPIC: Believe, Trust, Faith, and Faithfulness in the
Old Testament (ןמא)
▣ “and that” This is the Greek
demonstrative pronoun (touto), which is neuter
in gender. The closest nouns, “grace” and “faith,” are both feminine
in gender. Therefore, this must refer to the whole
process of our salvation in the finished work of Christ.
There is another possibility based on a similar
grammatical construction in Phil. 1:28. If this is the case then this
adverbial phrase relates to faith, which is also a gift of God’s grace!
Here is the mystery of God’s sovereignty and human free will.
▣ “not of yourselves” This is the first of three
phrases which clearly show that salvation is not based on human performance: (1)
“not of yourselves” v. 8; (2) “gift of God” v. 8; and (3) “not as a result of
works” v. 9.
▣ “the gift of God” This is the essence of grace-love
with no strings attached (cf. Rom. 3:24; 6:23). The paradox of salvation as both
a free gift and a mandated covenant response are difficult to grasp. Yet both
are true! Salvation is truly free, yet costs everything. Most biblical doctrines
are presented as tension-filled pairs of truths (security vs. perseverance,
faith vs. works, God’s sovereignty vs. human free will, predestination vs. human
response and transcendence vs. immanence).
SPECIAL TOPIC: NEW TESTAMENT EVIDENCE FOR ONE’S SALVATION
2:9 “not as a result of works,” Salvation is
not by merit (cf. Rom. 3:20, 27-28; 9:11, 16; Gal. 2:16; Phil 3:9; II
Tim. 1:9; Titus 3:5). This is in direct contrast to the false teachers.
▣ “so that no one may boast” Salvation is by God’s
grace, not human effort, so there is no room for human glorying (cf. Rom. 3:27;
4:2). If believers boast, let them boast in Christ (cf. I Cor. 1:31, which is a
quote from Jer. 9:23-24).
2:10 “we are His workmanship,” The English word
“poem” comes from this Greek term (poiēma). This word is only used two
times in the NT, here and Rom. 1:20. This is the believers’ position in grace.
They are paradoxically His finished product which is still in process!
▣ “created in Christ Jesus” This is an
aorist passive participle. The Spirit forms believers through Christ’s
ministry by the will of the Father (cf. 1:3-14). This act of a new spiritual
creation is described in the same terms used of the initial creation in Genesis
(cf. 3:9; Col. 1:16).
▣ “for good works” Believers’
lifestyles after they meet Christ are an evidence of their salvation (cf. James
and I John). They are saved by grace through faith unto works! They are saved to
serve! Faith without works is dead, as are works without faith (cf. Matt.
7:21-23 and James 2:14-26). The goal of the Father’s choice is that believers be
“holy and blameless” (cf. 1:4).
Paul was often attacked for his radically free
gospel because it seemed to encourage godless living. A gospel so seemingly
unconnected to moral performance must lead to abuse. Paul’s gospel was free in
the grace of God, but it also demanded an appropriate response, not only in
initial repentance, but in ongoing repentance. Godly living is the result, not
lawlessness. Good works are not the mechanism of salvation, but the result. This
paradox of a completely free salvation and a cost-everything response is
difficult to communicate, but the two must be held in a tension-filled balance.
American individualism has distorted the gospel. Humans
are not saved because God loves them so much individually, but because God loves
fallen mankind, mankind made in His image. He saves and changes individuals to
reach more individuals. The ultimate focus of love is primarily corporate (cf.
John 3:16), but it is received individually (cf. John 1:12; Romans 10:9-13; I
Cor. 15:1).
▣ “which God prepared beforehand” This strong term (pro
+ hetoimos, ” to prepare before”) relates to the theological concept of
predestination (cf. 1:4-5,11) and is used only here and in Rom. 9:23. God chose
a people to reflect His character. Through Christ, the Father has restored His
image in fallen mankind (cf. Gen. 1:26-27).
NASB (UPDATED) TEXT: 2:11-22
11Therefore
remember that formerly you, the Gentiles in the flesh, who are called
“Uncircumcision” by the so-called “Circumcision,” which is performed in the
flesh by human hands-12remember that you were at that time
separate from Christ, excluded from the commonwealth of Israel, and strangers to
the covenants of promise, having no hope and without God in the world. 13But
now in Christ Jesus you who formerly were far off have been brought near by the
blood of Christ. 14For He Himself is our peace, who made both
groups into one and broke down the barrier of the dividing wall,
15by abolishing in His flesh the enmity, which is the Law of
commandments contained in ordinances, so that in Himself He might make
the two into one new man, thus establishing peace, 16and might
reconcile them both in one body to God through the cross, by it having put to
death the enmity. 17And He
came and preached peace to you who were far away, and peace to those who were
near; 18for through Him we both have our access in one Spirit
to the Father. 19So then you are no longer strangers and aliens, but
you are fellow citizens with the saints, and are of God’s household, 20having
been built on the foundation of the apostles and prophets, Christ Jesus Himself
being the corner stone, 21in whom the whole building, being
fitted together, is growing into a holy temple in the Lord, 22in whom
you also are being built together into a dwelling of God in the Spirit.
2:11 “Therefore” This could
refer to (1) vv. 1-10, or (2) 1:3-2:10. Paul often uses this word to start a new
literary unit by building on the combined truths of previous units (cf. Rom.
5:1; 8:1, 12:1).
This is the third
major truth of Paul’s doctrinal section (chapters 1-3). The first was God’s
eternal choice based on His gracious character, the second was the hopelessness
of fallen humanity, saved by God’s gracious acts through Christ which must be
received and lived out by faith. Now the third, God’s will has always been the
salvation of all humans (cf. Gen. 3:15; 12:3; Exod. 19:5), both Jew and Gentile
(cf. 2:11-3:13). No human intellect (i.e., Gnostics) understood these revealed
truths.
▣ “remember” This is a present
active imperative. These Gentiles are commanded to continue to remember
their previous alienation from God, vv. 11-12.
▣ “that formerly you, the Gentiles in the flesh” This
is literally “nations” (ethnos). It refers to all peoples who are not of
the line of Jacob. In the OT the term “nations” (go’im) was a derogatory
way of referring to all non-Jews.
▣ “who are called ‘Uncircumcision'” Even in the OT,
this rite was an outward sign of inner faith (cf. Lev. 26:41-42; Deut. 10:16;
Jer. 4:4). The “Judaizers” of Galatians claimed that this was still God’s will
and was indispensable for salvation (cf. Acts 15:1ff; Gal. 2:11-12). This was
probably a term of derision. Be careful not to confuse the symbol with the
spiritual reality for which it stands (cf. Acts 2:38 for another example).
2:12
NASB“separate from Christ”
NKJV, NRSV“without Christ”
TEV“apart from Christ”
NJB“you had no Christ”
This is literally “on separate foundations.” These next
few phrases, like vv. 1-3, show the helplessness and hopelessness of the
Gentiles without Christ.
NASB, NJB“excluded”
NKJV, NRSV“being aliens”
TEV“foreigners”
This is a perfect passive participle
meaning “have been and continued to be excluded.” In the OT this term referred
to resident non-citizens with limited rights (aliens). The Gentiles had been and
continued to be separated, alienated from the Covenant of YHWH.
▣ “the commonwealth of Israel”
This is literally “citizenship” (politeia). This word came into English
as “politics.” It refers to the chosen descendants of Abraham. Their benefits
are enumerated in Romans 9:4-5.
▣ “to the covenants of promise,”
The NT can refer to the OT as one covenant or as several covenants. This
theological tension can be viewed as one faith covenant expressed in (1)
differing requirements or (2) given to different persons. God confronted OT
persons in different ways. His word to Adam was about things in the garden of
Eden, to Noah about the ark, to Abraham about a son and a place to live, to
Moses about leading the people, etc. But to all it involved obedience to the
word of God! Some groups (dispensationalists) focus on the differentness. Other
groups (Calvinists) focus on the unifying faith aspect. Paul focused on the
covenant of Abraham (cf. Romans 4) as setting the paradigm for all faith
relationships.
The New Covenant is like the old covenants in
its demand for obedience and personal faith in God’s revelation. It is different
in how one is right with God (cf. Jer. 31:31-34). The Mosaic covenant focused on
human obedience and performance, while the NT focuses on the obedience and
performance of Christ. This New Covenant is God’s way of uniting Jews and
Gentiles by faith in Christ (cf. 2:11-3:13).
The New Covenant, like the old, is both unconditional (God’s promise of grace
and forgiveness) and conditional (human response). It reflects both the
sovereignty of God (predestination) and the free choices of mankind (faith,
repentance, obedience, perseverance).
▣ “having no hope and without God in the world” If
there is truly one creator God and Israel was His chosen people, the Gentiles
were cut off without any hope, lost in idolatry and paganism (cf. I Thess. 4:13
and Rom. 1:18-2:16).
2:13 “But now” There is a contrast between the
hopeless past of the Gentiles, vv. 11-12, and their great hope in the gospel,
vv. 13-22.
▣ “you who formerly were far off have been brought near”
This same concept is repeated in v. 17, where Isa. 57:19 is quoted. In Isaiah
this text referred to Jewish exiles but here in Ephesians it refers to Gentiles.
This is one example of Paul’s typological use of OT passages. The NT Apostles
have universalized the OT hope. As the exiled Jews were apart from God, so too,
the Gentiles were alienated from God.
▣ “by the blood of Christ.”
This referred to the vicarious, substitutionary atonement of Christ (cf. 1:7;
Rom. 3:25; 5:6-10; II Cor. 5:21; Col. 1:20; Heb. 9:14,28; I Pet. 1:19; Rev.
1:5). God’s family is no longer national, but spiritual (cf. Rom. 2:28-29;
4:16-25).
The blood of Christ was a sacrificial metaphor (cf.
Leviticus 1-2) for the death of the Messiah (cf. TEV). John the Baptist said of
Jesus, “Behold, the lamb of God who takes away the sin of the world” (cf. John
1:29). Jesus came to die (cf. Gen. 3:15; Isa. 53; Mark 10:45).
2:14 This verse has three
verbals. The first is a present indicative. Jesus
continues to be and to provide our peace. The second and third are aorist active participles (“made both one” and “broke down the
barrier”); all that is necessary has been accomplished to unite Jews and
Gentiles into one new entity (the church).
Peace between Jew and Gentile is the focus of
this literary unit, 2:11-3:13. This was the mystery of the gospel hidden in ages
past. The term “peace” refers to
1. peace between God and mankind (cf. John
14:27; 16:33; Rom. 5:1-11; Phil. 4:7,9)
2. peace between Jew and Gentile, vv. 14, 15,
17 (cf. Gal. 3:28; Col. 3:11)
See note at 2:15.
▣ “He Himself is our peace,” “He Himself” (autos)
is emphasized. The term “peace” means to “restore that which was broken”
(reconciliation). Jesus the Messiah is called the Prince of Peace ( cf. Isa. 9:6
and Zech. 6:12-13). God’s peace in Christ has several aspects. See note at v. 15
and Special Topics: Peace and The Christian and Peace at Col. 1:20.
NASB“who made both groups into
one”
NKJV“who has made both one”
NRSV“he has made both groups into one”
TEV“by making Jews and Gentiles one people”
NJB“has made the two into one”
Believers are no longer Jew or Gentile, but Christian
(cf. 1:15; 2:15; 4:4; Gal. 3:28; Col. 3:11). This was the mystery of God as
revealed in Ephesians. This has always been God’s plan (Gen. 3:15). God chose
Abraham to choose a people, to choose a world (Gen. 12:3; Exod. 19:5-6). This is
the unifying theme of the Old and New Covenants (Testaments). See Special Topic:
Racism at Col. 3:11.
NASB“the barrier of the dividing
wall,”
NKJV“the middle wall of division”
NRSV“the dividing wall”
TEV“the wall that separated”
NJB“the barrier which used to keep them apart”
This is literally “the middle wall of
partition.” This was a rare term. In context it obviously refers to the Mosaic
law (cf. v.15). Some commentators have asserted that it was an allusion to the
wall in Herod’s Temple between the court of the Gentiles and the court of the
Women which separated Jewish and Gentile worshipers. This same symbolism of the
removal of barriers is seen in the veil of the Temple rent from top to bottom at
Jesus’ death (cf. Matt. 27:51). Unity is now possible. Unity is now the will of
God (cf. 1:10; Eph. 4:1-10).
In Gnosticism this term referred to a barrier between
heaven and earth which may be alluded to in Eph. 4:8-10.
2:15
NASB“abolishing”
NKJV“having abolished”
NRSV“has abolished”
TEV“abolished”
NJB“destroying”
The term “abolish” is a favorite of Paul’s (cf.
Rom. 3:31; 6:6; Col. 2:14). It literally means “to make null and void” or “to
bring to no effect.” It is an aorist active participle.
Jesus has totally eliminated the death sentence of the OT Law (cf. v. 16; Col.
2:14; Heb. 8:13).
This does not mean to imply that the OT is not inspired
and important revelation for the NT believer (cf. Matt. 5:17-19). It does mean
that the Law is not the means of salvation (cf. Acts 15; Romans 4; Galatians 3;
Hebrews). The New Covenant (Jer. 31:31-34; Ezek. 36:22-36) is based on a new
heart and a new spirit, not human performance of a legal code. Believing Jews
and believing Gentiles now have the same standing before God-the imputed
righteousness of Christ.
SPECIAL TOPIC: NULL AND VOID (KATARGEŌ)
NASB, NKJV“in His flesh”
NRSV(2:14)“flesh”
TEV(2:14)“in his own body”
NJB(2:14)“in his own person”
This emphasizes Jesus’ humanity (cf.
Col. 1:22) as well as His Incarnational ministry (cf. Eph. 4:8-10). The Gnostic
false teachers would have denied both because of their ontological dualism
between spirit, which they saw as good, and matter, which they saw as evil (cf.
Gal. 4:4; Col. 1:22).
▣ “the enmity” The balanced
structure equates “the enmity” (cf. v. 16) with “the Law of commandment
contained in the ordinances.” The OT said “do and live,” but fallen mankind was
unable to perform the Mosaic Law. Once broken, the OT laws became a curse (cf.
Gal. 3:10); “the soul that sins will surely die” (cf. Ezek. 18:4,20). The New
Covenant removed the enmity by giving humans a new heart, a new mind, and a new
spirit (cf. Jer. 31:31-34; Ezek. 36:26-27). Performance becomes the result, not
the goal. Salvation is a gift, not a reward for work accomplished.
NASB“the Law of commandments
contained in ordinances,”
NKJV“the law of commandments continued in ordinances”
NRSV“the law with its commandments and ordinances”
TEV“the Jewish Law, with its commandments and rules”
NJB“the rules and decrees of the Law”
This referred to the way of salvation which was thought
to be found only through performance of the Law of Moses (cf. Rom. 9:30-32; Gal.
2:15-21).
SPECIAL TOPIC: THE MOSAIC LAW AND THE CHRISTIAN
▣ “that in Himself He might make” The
pronoun “Himself” is emphatic. God’s eternal purpose of uniting all
humans in salvation (cf. Gen. 3:15) and fellowship was accomplished exclusively
through the performance of the person of the Messiah, not the Mosaic Law.
▣ “one new man,” This Greek term means “new” in kind,
not time. The people of God are not Jews, not Gentiles, but Christians! The
Church is a new entity, in and through and for Christ (cf. Rom. 11:36; Col.
1:16; Heb. 2:10).
▣ “establishing peace” This is
a favorite term for Paul. It is used eleven times in Romans and seven times in
Ephesians (cf. 1:2; 2:14,15,17; 4:3; 6:15,23). He uses it in three ways:
1. peace between God and mankind, Col. 1:20
2. subjective peace with God through Christ,
John 14:27; 16:33; Phil. 4:7
3. peace between peoples, Eph. 2:11-3:13.
This is a present passive participle. Christ
continues to make peace for those fallen children of Adam who will respond by
repentance and faith. Christ’s peace is not automatic (aorist
subjunctive of v. 16) but it is available to all (cf. Rom. 5:12-21).
2:16 “might reconcile” The Greek term means to
transfer someone from one state of being to another. It implies an exchange of
contrasting positions (cf. Rom. 5:10-11; Col. 1:20,22; II Cor. 5:18,21). In a
sense reconciliation is the removal of the curse of Genesis 3. God and mankind
are restored to intimate fellowship even in this life, in this fallen world
system. This reconciliation with God expresses itself in a new relationship with
other humans and ultimately with nature (Isa. 11:6-9; 65:25; Rom. 8:18-23; Rev.
22:3). The reuniting of Jews and Gentiles through Christ (cf. 1:7) is one
beautiful example of God’s unifying work in our world.
▣ “in one body” This metaphor
of unity is used in several different ways in Paul’s writings.
1. the physical body of Christ (cf. Col. 1:22)
or the body of Christ, the church (cf. Col. 1:23; Eph. 4:12; 5:23,30)
2. the new humanity of both Jew and Gentile
(cf. 2:16)
3. a way of referring to the unity and
diversity of spiritual gifts (cf. I Cor. 12:12-13,27)
In a sense they are all related to #1.
▣ “through the cross” The Jewish leaders meant
Christ’s cross to be a curse (cf. Deut. 21:23). God used it as a means of
redemption (cf. Isaiah 53). Jesus became “the curse” for us (cf. Gal. 3:13)! It
became His victory chariot (cf. Col. 2:14-15), giving believers victory over (1)
the OT curse; (2) the evil powers; and (3) the enmity between Jew and Gentile.
NASB“by it having put to death the
enmity”
NKJV“thereby putting to death the enmity”
NRSV“thus putting to death that hostility through it”
TEV“Christ destroyed the enmity”
NJB“in his own person he killed the hostility”
The English translations show that this phrase can be
understood in two ways. This is because the singular pronoun
can be a dative masculine (TEV, NJB) or
dative neuter (NASB, NRSV). In context either is possible. The emphasis
of the larger context is on Christ’s finished redemptive work.
2:17 This is an allusion to Isa. 57:19 or possibly
52:7. The rabbis, going back to Isa. 56:6, used this phrase to refer to Gentile
proselytes.
2:18 The work of the Trinity is clearly stated in
this book (cf. 1:3-14,17; 2:18; 4:4-6). Although the term “trinity” is not a
biblical word, the concept surely is (cf. Matt. 3:16-17; 28:19; John 14:26; Acts
2:33-34,38-39; Rom. 1:4-5; 5:1,5; 8:9-10; I Cor. 12:4-6; II Cor. 1:21-22; 13:14;
Gal. 4:4-6; Eph. 1:3-14; 2:18; 3:14-17; 4:4-6; I Thess. 1:2-5; II Thess. 2:13;
Titus 3:4-6; I Pet. 1:2; Jude 20-21). See Special Topic at 1:3.
▣ “we both have our access” This is a
present active indicative meaning “we continue to have access.” This is
the concept of Jesus personally bringing believers into the presence of God and
giving them a personal introduction (cf. Rom. 5:2; it is also used in the sense
of confidence in Heb. 4:16; 10:19,35).
▣ “in one Spirit” This is also emphasized in
Ephesians 4:4. The false teachers were causing disunity, but the Spirit brought
unity (not uniformity)!
2:19 The Gentiles who were
estranged (vv. 11-12) are now fully included. This is clearly stated by the use
of four common biblical metaphors.
1. fellow citizens (city)
2. saints (holy nation set apart for God)
3. God’s household (family members)
4. a spiritual building (temple, vv. 20-22a)
▣ “saints” See Special Topic
at Col. 1:2.
2:20 “having been built upon” This is an
aorist passive participle. The foundation (cf. v. 12) of our faith has
been fully, finally, and completely laid by the Triune God. God’s good news was
proclaimed by the Apostles and prophets (cf. 3:5).
▣ “the foundation of the apostles and
prophets” Jesus laid the foundation of the gospel (cf. I Cor. 3:11).
Jesus is the new temple (cf. John 2:19-22). The OT prophesied the coming Kingdom
of God, Jesus’ Spirit-led life, death, and resurrection accomplished it, and the
Apostles preached its reality. The only question is, to whom does the term
“prophets” refer? Are they OT prophets or NT prophets (cf. 3:5; 4:1)? The order
of the terms implies NT prophets (cf. vv. 3:5; 4:11), but the OT Messianic
allusion to the “cornerstone” implies OT prophecy.
The reason for the distinction between OT and NT
prophets is the issue of revelation. OT prophets wrote Scripture. They were
God’s instrument of inspired self-disclosure. However, prophecy is an ongoing
gift in the NT (I Cor. 12:28; Eph. 4:11). Does Scripture writing continue? There
must be a distinction drawn between inspiration (Apostles and OT prophets) and
illumination and spiritual giftedness (NT gifted believers).
SPECIAL TOPIC: NEW TESTAMENT PROPHECY
▣ “the cornerstone” This is an
OT Messianic metaphor (cf. Isa. 28:16; Ps. 118:22; I Pet. 2:4-8). In the OT
God’s stability, strength and perseverance are often visualized in “Rock” as a
title (cf. Deut. 32:4, 15, 18, 30; Ps. 18:2, 31, 46; 28:1; 31:3; 42:9; 71:3;
78:15).
The metaphor of Jesus as a stone.
1. a rejected stone – Ps. 118:22
2. a building stone – Ps. 118:22; Isa. 28:16
3. a stone to stumble over – Isa. 8:14-15
4. an overcoming and conquering stone (kingdom)
– Dan. 2:45
5. Jesus used these passages to describe
Himself (cf. Matt. 21:42; Mark 12:10; Luke 20:17)
He was the key construction item who was ignored in OT ritualism and
legalism (cf. Isa. 8:14).
2:21-22 The collective or
corporate idea of God’s people seen in v. 19 (twice), 21 and 22 was expressed in
the plural “saints.” To be saved is to be part of a
family, a building, a body, a temple (cf. 1:23; 4:16; Col. 2:19).
The concept of the church as a temple is
expressed in I Cor. 3:16-17. This is an emphasis on the corporate nature of the
church. The individual aspect was expressed in I Cor. 6:16. Both are true! Jesus
is the new temple, cf. John 2:19-22.
The verbs in vv. 21-22
also have a corporate focus. They have the compound syn which means
“joint participation with.” They are both present passive.
God is continuing to build/add to His church.
There is a Greek manuscript problem connected with the
phrase “the whole building.” The ancient uncial manuscripts א*,
B, D, F and G have no article, while
אc, A, C, and P do. The question is, was
Paul referring to one large building (NASB, NKJV, NRSV, NIV, TEV, REB) or to
several smaller buildings (ASV, NJB, Phillips) united in some way? The United
Bible Society’s 4th Edition Greek text gives a “B” rating to the
anarthrous construction, which indicates they are “almost certain” that
it refers to one building. This one building is not finished. It is in the
process of growing. The building metaphor alluded to the spiritual temple (the
people of God).
DISCUSSION QUESTIONS
This is a study guide
commentary, which means that you are responsible for your own interpretation of
the Bible. Each of us must walk in the light we have. You, the Bible, and the
Holy Spirit are priority in interpretation. You must not relinquish this to a
commentator.
These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought provoking, not definitive.
1. Are all humans really estranged from God?
2. Do humans have a significant part in their own salvation?
3. Why is the union of Jew and Gentile so significant?
4. How did Jesus make the Law “null and void”?
5. Is the Law of God eternal? How do Christians relate to
the Mosaic Law and the entire Old Testament?
6. Why does Paul emphasize the building metaphor in vv.
19-23?
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