Ephesians 2:12
Verse
Context
One in Christ
11Therefore remember that formerly you who are Gentiles in the flesh and called uncircumcised by the so-called circumcision (that done in the body by human hands)—12remember that at that time you were separate from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of the promise, without hope and without God in the world.13But now in Christ Jesus you who once were far away have been brought near through the blood of Christ.
Sermons






Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
That at that time ye were without Christ - Not only were not Christians, but had no knowledge of the Christ or Messiah, and no title to the blessings which were to proceed from him. Aliens from the commonwealth of Israel - Ye were by your birth, idolatry, etc., alienated from the commonwealth of Israel - from the civil and religious privileges of the Jewish people. Strangers from the covenants of promise - Having no part in the promise of the covenant made with Abraham, whether considered as relating to his natural or spiritual seed; and no part in that of the covenant made at Horeb with the Israelites, when a holy law was given them, and God condescended to dwell among them, and to lead them to the promised land. Having no hope - Either of the pardon of sin or of the resurrection of the body, nor indeed of the immortality of the soul. Of all these things the Gentiles had no rational or well-grounded hope. Without God in the world - They had gods many, and lords many; but in no Gentile nation was the true God known: nor indeed had they any correct notion of the Divine nature. Their idols were by nature no gods - they could neither do evil nor good, and therefore they were properly without God, having no true object of worship, and no source of comfort. He who has neither God nor Christ is in a most deplorable state; he has neither a God to worship, nor a Christ to justify him. And this is the state of every man who is living without the grace and Spirit of Christ. All such, whatever they may profess, are no better than practical atheists.
Jamieson-Fausset-Brown Bible Commentary
without Christ--Greek, "separate from Christ"; having no part in Him; far from Him. A different Greek word (aneu) would be required to express, "Christ was not present with you" [TITTMANN]. aliens--Greek, "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 aliens and strangers [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 Eph 4:18, Eph 4:23). The hope of redemption through the Messiah, on their subsequent apostasy, was embodied into a definite "commonwealth" or polity, namely, that "of Israel," from which the Gentiles were alienated. Contrast Eph 2:13; Eph 3:6; Eph 4:4-5, with Psa 147:20. covenants of promise--rather, ". . . of the promise," namely, "to thee and thy seed will I give this land" (Rom 9:4; Gal 3:16). 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 Heb 1:1, "at sundry times and in divers manners"). having no . . . hope--beyond this life (Co1 15:19). 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. without God--Greek, "atheists," that is, they had not "God" in the sense we use the word, the Eternal Being who made and governs all things (compare Act 14:15, "Turn from these vanities unto the living God who made heaven, and earth, and the sea, and all things therein"), whereas the Jews had distinct ideas of God and immortality. Compare also Gal 4:8, "Ye knew not God . . . ye did service unto them which are no gods" (Th1 4:5). So also pantheists are atheists, for an impersonal God is NO GOD, and an ideal immortality no immortality [THOLUCK]. in the world--in contrast to belonging to "the commonwealth of Israel." Having their portion and their all in this godless vain world (Psa 17:14), from which Christ delivers His people (Joh 15:19; Joh 17:14; Gal 1:4).
John Gill Bible Commentary
That at that time ye were without Christ,.... Or separate from him: they were chosen in him and were preserved in him, and were redeemed by him before; but they were without any knowledge of him, faith in him, love to him, communion with him, or subjection to him, his Gospel, government, laws, and ordinances; and particularly they were without any promises of him, or prophecies concerning him, which were peculiar to the Jews; hence the Messiah is called , "the Christ of Israel" (w), and who as he was promised, so he was sent only to the lost sheep of the house, of Israel: hence it follows, being aliens from the commonwealth of Israel; both from their civil and church state; the Gentiles might not dwell among them, nor have any dealings with them in things civil, unless they conformed to certain laws; nor might the Jews go into any, nor eat or converse with any, that were uncircumcised; so great an alienation and distance were there between these two people; and much less might they eat the passover and join with them in religious worship; the word for "commonwealth" here used, Harpocratian says (x), is commonly used by Greek writers for a "democracy" though the original constitution of the Israelites was properly a "theocracy": strangers to the covenants of promise; to the covenant of circumcision given to Abraham; and to the covenant at Mount Sinai, made with Israel; and to the dispensation of the covenant of grace to that people, sometimes called the first covenant and the old covenant, and which peculiarly belonged to them, Rom 9:4 one copy reads, "strangers to the promises of the covenant"; which is natural enough; the Vulgate Latin version joins the word "promise" to the next clause, and reads, having no hope of the promise of the promised Messiah: "having no hope"; of the Messiah and salvation by him, of the resurrection of the dead, of a future state, and of eternal life; none that is sure and steadfast, that is purifying, and makes not ashamed; or which is a good hope through grace, is the gift of God, the fruit of his love, and the effect of his power; and this is to be in a miserable condition: Philo, the Jew (y), observes, that "the Chaldeans call a man Enos, as if he only was truly a man that expects good things, and supports himself with good hopes; and adds, hence it is manifest that one without hope is not reckoned a man, but a beast in an human form; since he is destitute of hope, which is the property of the human soul;'' and without God in the world; without the knowledge of God in Christ; without the image of God, which was defaced by sin; without the grace and fear of God; and without communion with him, and the worship of him; and while they were so they were in the world, among the men of it, and were a part of it, not being yet called out of it: the word signifies "atheists": so some of the Gentiles were in "theory", as they all were in practice; and they were by the Jews reckoned no other than "atheists"; it is a common saying with them (z) that "he that dwells without the land (of Israel) is like one , "who has no God":'' (w) Targum in Isa. xvi. 1. 5. (x) Lex. Decem Orator. p. 246. (y) De Abrahamo, p. 350, 351. (z) T. Bab. Cetubot, fol. 110. 2. Zohar in Exod. fol. 33. 1. Cosri, par. 2. sect. 22. fol. 85. 2. Tzeror Hammor, fol. 129. 4. & 135. 2. & 153. 3. & 168. 3.
Tyndale Open Study Notes
2:12 Before their conversion, Gentiles had no part in God’s people or the covenant promises God had made to them; they were without God and without hope (see 4:18; Col 1:21).
Ephesians 2:12
One in Christ
11Therefore remember that formerly you who are Gentiles in the flesh and called uncircumcised by the so-called circumcision (that done in the body by human hands)—12remember that at that time you were separate from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of the promise, without hope and without God in the world.13But now in Christ Jesus you who once were far away have been brought near through the blood of Christ.
- Scripture
- Sermons
- Commentary
The Greatest Text in the Bible
By Paul Washer7.2K1:18:53ROM 3:26GAL 3:10GAL 3:13EPH 1:1EPH 2:12EPH 3:19In this sermon, the speaker discusses the choices we make in life and compares the idea of being confronted by a huge, intimidating man versus a small Martian. The speaker emphasizes that when faced with these choices, we should choose the man because it represents the infinite glories of God. The sermon then shifts to the topic of eternity and the speaker encourages Christians to start pursuing the glories of God now rather than waiting for eternity. The speaker concludes by highlighting the importance of having a deep and intimate relationship with Jesus Christ, which will lead to true happiness, contentment, and a sense of being loved.
(Bible Analysis of Man) Man's Memory
By Willie Mullan2.7K1:04:43Bible Analysis Of ManGEN 19:261CO 11:23EPH 2:12JAS 1:21In this sermon, the preacher highlights the lack of truth, mercy, and knowledge of God in the land. He emphasizes that many people go about their daily lives without remembering God or having Him in their thoughts. The preacher then references the story of Lot and how God used action to drive conviction into people's souls. He also delves into the book of Job, specifically chapter 41, where he discusses the questions posed about the crocodile and its significance in relation to God's dealings with the devil. The sermon concludes by reminding listeners of the trials and tribulations that Job faced at the hands of Satan.
Ruth
By Jacob Prasch2.4K1:08:29RuthDEU 25:5RUT 1:16ISA 53:3MAT 22:2ROM 11:11EPH 2:12REV 19:7In this sermon, the speaker addresses the relationship between the Church and Israel from the perspective of the bride. He emphasizes the importance of the Church being a woman of excellence, just as the bride is described in the Book of Ruth. The speaker highlights the significance of Jesus as the bridegroom, who is not physically attractive but is still desired by the bride. He also mentions the role of a relative who has the right of redemption, drawing parallels to Jesus' role as the redeemer. The speaker emphasizes the importance of the Church blessing Israel and sharing the gospel with them, as God used the Jews to bring the gospel to the Gentiles in the past.
Arab-05 Art's Testimony - a Wandering Jew
By Art Katz2.4K1:05:20ArabicJHN 8:1JHN 10:30ROM 10:17EPH 2:12In this sermon, the speaker shares a personal testimony of his own conversion as a Jewish man. He describes how he was uprooted from his place of security and knowledge, leading to a collapse of his confidence in reason and human goodwill. He embarked on a journey through Europe and the Middle East in search of philosophical answers, but found himself unable to understand the gospel through his own reasoning. However, in a moment of divine intervention, God bypassed his mind and directly revealed the answers to him, leading to a profound peace and transformation in his life.
Facts From the Past
By Willie Mullan1.6K1:01:19FactsMRK 16:19EPH 2:12In this sermon, the preacher discusses a paragraph from the scriptures that has been the subject of debates and arguments for years. The paragraph focuses on the resurrection of Jesus Christ and his position at the right hand of God. The preacher acknowledges that there are various interpretations of this paragraph but believes that the main issue lies in the lack of understanding of the theology behind it. The sermon also touches on the concepts of Christ's suffering, death, and long-suffering, as well as the figure of baptism as a representation of a spiritual reality.
Arab-05 Art Katz Testimony
By Art Katz1.4K1:04:09ArabicMAT 6:33JHN 8:1JHN 10:30ACT 4:12ROM 10:17EPH 2:12HEB 10:19In this sermon, the speaker shares his personal testimony of how he was uprooted from his place of security and knowledge in his 34th year. Despite achieving success as a professional teacher and being married, everything came undone for him. He explains that his search for truth led him to a life-changing encounter with a man in Switzerland who showed him kindness and prayed for him. This encounter led to a transformation in his perspective and a newfound compassion and concern for others. As a result, he gave up his teaching career and embarked on a journey through Europe and the Middle East in search of philosophical answers.
God's Great Heart of Love Toward His Own
By Mike Bullmore1.3K49:07Love Of GodGEN 19:17GEN 19:26JER 46:1ZEP 2:1MAT 6:33MAT 7:13EPH 2:12In this sermon, the preacher focuses on the book of Zephaniah in the Old Testament. He highlights the sober assessment of mankind's sinful condition and God's righteous judgment on them. However, amidst the darkness and gloom of judgment, there is a glimmer of hope. The preacher refers to the encounter between Christian and Evangelist in Pilgrim's Progress, where Christian sees a shining light. This light represents the good news of salvation from God, offering hope to sinful mankind. The sermon emphasizes the importance of recognizing this glimmer of hope and keeping it in our sight.
Lives Filled With Hope
By Bob Hoekstra1.2K48:55JHN 16:33ROM 15:13EPH 1:18EPH 2:12COL 1:272TH 2:161TI 1:1TIT 2:13HEB 6:191PE 1:3This sermon focuses on the theme of lives filled with hope, emphasizing how God's remedy for discouragement, worry, and despair is unique and distinct. The key verse, Romans 15:13, highlights the God of hope filling believers with joy, peace, and abounding hope through the power of the Holy Spirit. The speaker shares personal experiences of relying on this verse during challenging times, encouraging listeners to trust in God's promises and be flooded with hope.
Hopeless Without Chirst
By Tim Conway1.1K09:39PSA 42:1ROM 5:5ROM 8:24ROM 15:13EPH 2:12COL 1:271TH 4:13TIT 2:13HEB 6:191PE 1:3This sermon emphasizes the devastating impact of hopelessness without Christ, painting a vivid picture of being stranded on a rock in a sea of despair, thirsting for satisfaction but finding none. It contrasts the bleakness of a life without Christ, filled with emptiness and futile efforts, with the hope and assurance that believers have in Jesus Christ. The message urges listeners to heed Christ's call, find true satisfaction in Him, and rejoice in the hope of a glorious future in heaven.
The Demands of a King
By Ken Baird41437:32MAT 19:16MAT 19:27LUK 10:25EPH 2:12In this sermon, the preacher discusses the story of a rich young ruler who approached Jesus and asked what he needed to do to have eternal life. Jesus challenged the young man's understanding of goodness and revealed his attachment to material possessions. The preacher emphasizes the dangers of materialism and how it can hinder one's relationship with God. He also highlights the compensating nature of God, mentioning how the disciples were promised positions of honor for leaving everything to follow Jesus. The sermon encourages listeners to prioritize their relationship with Christ above all else.
(Clip) Warring to Own
By Glenn Meldrum36502:45PSA 34:18JHN 3:16ROM 7:24EPH 2:121JN 4:19This sermon reflects on the speaker's past life as a worldly man without Christ, highlighting the loneliness, agony, and hopelessness that consumed his soul. It emphasizes the desperate search for love, purpose, and significance through worldly pursuits like drugs and external validations, illustrating the universal human longing for love and value. The message urges listeners to remember their own state of heart before encountering Christ and the ongoing struggles faced by every unsaved individual in their pursuit of fulfillment and meaning.
The Everlasting Covenant
By A.W. Pink1Grace and SalvationCovenant TheologyGEN 3:152SA 23:5ISA 42:6MAL 3:1JHN 8:56EPH 2:12PHP 4:19HEB 8:10HEB 9:15REV 13:8A.W. Pink expounds on 'The Everlasting Covenant,' illustrating how God's plan for salvation was established before the foundation of the world, with Christ as the mediator. He emphasizes that the covenants made with figures like Noah, Abraham, and David were manifestations of this eternal covenant, revealing God's grace and mercy. Pink highlights that these covenants were unconditional promises from God, fulfilled through Christ's sacrificial work, ensuring the salvation of the elect. The sermon underscores the significance of understanding the covenant relationship between the Father and the Son, which is foundational to grasping the fullness of God's redemptive plan. Ultimately, Pink calls believers to appreciate their inclusion in this everlasting covenant of grace.
"Three Words-Alienation, Propitiation and Reconciliation"
By A.W. Tozer0ReconciliationAlienationEPH 2:12A.W. Tozer emphasizes the profound theological concepts of alienation, propitiation, and reconciliation, illustrating how humanity's separation from God due to sin creates a vast alienation. He explains that propitiation is the act of Christ's sacrifice that satisfies God's justice, allowing for reconciliation between God and humanity. Tozer urges believers to understand these terms deeply, as they encapsulate the essence of the Christian faith and the necessity of personal transformation through Christ. He stresses that while the world is aware of its alienation, the message of universal propitiation and the call to be reconciled to God must be proclaimed. Ultimately, Tozer's sermon serves as a reminder of the hope and restoration available through Jesus Christ.
Isaiah's Gospel
By A.B. Simpson0Abundant LifeGraceISA 55:1ISA 55:7ISA 55:12ROM 8:28ROM 8:38EPH 2:12A.B. Simpson expounds on Isaiah's Gospel, emphasizing the invitation to all who thirst to come and receive the abundant blessings of God without cost. He illustrates the richness of the gospel, which offers cleansing waters, comforting wine, nourishing milk, and the promise of eternal life and forgiveness. Simpson highlights that this offer is made to the thirsty, the poor in spirit, the deceived, and sinners, all of whom are welcomed to come freely to God. He stresses the importance of hearkening to God's call, turning from sin, and embracing the fullness of life that comes from a relationship with Christ. Ultimately, the sermon calls believers to recognize the value of their souls and the incredible love and grace offered by God.
Reading on Ephesians 3
By John Nelson Darby0Sovereign GraceUnity in ChristROM 15:8EPH 2:3EPH 2:12John Nelson Darby emphasizes the profound connection between Paul's gospel and the doctrine of the Church, illustrating how both Jew and Gentile are united in Christ through sovereign grace. He explains that while the Jews had the promises, both groups were equally distant from God due to sin, and it is through Christ's death and resurrection that all can be reconciled. Darby highlights that Paul's ministry uniquely reveals the mystery of the Church, which was hidden until the coming of the Holy Spirit, and underscores the importance of understanding our identity in Christ as members of His body. He stresses that the gospel is not about human righteousness but about God's grace, which is available to all, regardless of their past. Ultimately, Darby calls for believers to recognize their new position in Christ and the implications of being part of the Church.
No Hope
By R.A. Torrey0The Consequences of UnbeliefHope in ChristPSA 14:1JHN 3:36ROM 8:28ROM 8:32EPH 2:12PHP 4:191TH 4:13TIT 1:2HEB 10:261PE 1:4R.A. Torrey emphasizes the dire state of those who are without Christ, focusing on the phrase 'having no hope' from Ephesians 2:12. He illustrates the despair of living without hope through various scenarios, explaining that true hope is rooted in the existence of a loving God, the truth of the Bible, and personal acceptance of Christ as Savior. Torrey warns that those who deny these truths face a bleak future both in this life and the next, while believers in Christ possess a profound hope for both present and eternal life. Ultimately, he challenges the audience to choose between the hopelessness of a life without Christ and the glorious hope found in Him.
Prophetic Anticipations for the Last Days
By Art Katz0ProphecyThe Remnant ChurchMAT 5:14MAT 24:9JHN 15:18ROM 12:22CO 6:18EPH 2:12EPH 3:102TI 3:11PE 4:12REV 13:16Art Katz addresses the prophetic implications of current global trends, emphasizing that the world's deteriorating conditions are pushing nations towards unification, often at the expense of individual ideologies and moral principles. He warns that societal decay will lead to a rise in chaos and violence, as traditional freedoms are sacrificed for the illusion of safety. Katz highlights the emergence of a true church that will seek genuine faith amidst a culture of superficiality, facing persecution from both the world and within the church itself. He calls for believers to prepare for a time when they will be polarized into either persecutors or the persecuted, with a remnant church standing as a beacon of light against the encroaching darkness. Ultimately, he asserts that this remnant will play a crucial role in God's plan, culminating in the return of Christ to judge and restore righteousness.
Isaiah Chapter 23 Isaiah's Gospel
By A.B. Simpson0Abundant LifeGraceISA 55:1ISA 55:7ISA 55:12ROM 8:28ROM 8:38EPH 2:12A.B. Simpson expounds on Isaiah Chapter 55, emphasizing the invitation to all who thirst to come and receive the abundant blessings of the Gospel without cost. He illustrates the richness of God's offerings, including cleansing waters, comforting wine, nourishing milk, and the promise of eternal life and forgiveness. Simpson highlights that this invitation is extended to the thirsty, the poor in spirit, the deceived, and sinners, urging them to turn to God and accept His grace freely. He stresses the importance of hearkening to God's call, coming to Him, and enjoying the fullness of His salvation. Ultimately, Simpson calls for a response to God's love and the assurance of His unfailing Word.
Of the Being of God.
By John Gill0The Existence of GodThe Nature of GodGEN 1:1PSA 14:1PSA 73:25ECC 2:17ISA 40:26ACT 17:27ROM 1:20EPH 2:12HEB 11:31PE 5:8John Gill emphasizes the foundational importance of the Being of God in his sermon 'Of the Being of God,' arguing that the existence of God is self-evident and universally acknowledged across cultures and ages. He presents multiple arguments for God's existence, including the innate sense of Deity in humanity, the evidence of creation, and the moral conscience that points to a higher power. Gill asserts that the belief in God is not only a natural instinct but also essential for understanding morality and accountability. He addresses objections to God's existence, reinforcing that even those who claim atheism often reveal a deep-seated awareness of a divine being. Ultimately, Gill's message is a call to recognize and affirm the reality of God as the source of all truth and morality.
Profiting From the Word 8. the Scriptures and the Promises
By A.W. Pink0Faith and AssuranceGod's PromisesPSA 139:17PRO 23:23ROM 5:21ROM 9:82CO 1:20EPH 2:12PHP 4:19HEB 11:13HEB 13:52PE 1:4A.W. Pink emphasizes the significance of God's promises in the Scriptures, illustrating how they reveal God's love and grace towards His people. He explains that these promises are not only assurances of blessings but also require believers to actively engage with them, recognizing their conditions and appropriating them in faith. Pink warns against the misuse of promises by those outside of Christ and encourages believers to patiently await their fulfillment while living in accordance with God's will. Ultimately, he highlights that the promises serve as a foundation for faith and a source of comfort in both spiritual and daily life.
Prophetic Reflections for the End Times
By Art Katz0End TimesThe Remnant ChurchMAT 5:14MAT 24:12JHN 15:18ROM 12:22CO 6:18EPH 2:12EPH 3:102TI 3:11PE 4:12REV 13:16Art Katz delivers a prophetic message about the end times, warning of a world increasingly unified under the pressures of decaying societal conditions, where safety and self-interest overshadow ideological differences. He highlights the moral decline and chaos that will ensue as society sacrifices traditional values for expedience, leading to a rise in violence and despair. Katz emphasizes the emergence of a true Church that will reject superficial Christianity and embrace a deeper faith, becoming a remnant that stands against the tide of global totalitarianism. This remnant will face persecution but will be marked by love and holiness, ultimately preparing for the return of Christ. The sermon calls for believers to consciously prepare and sanctify themselves in anticipation of these challenging times.
On Living Without God
By John Wesley0Spiritual AwakeningLiving Without GodPSA 34:8ISA 60:1JHN 3:3JHN 10:27ROM 8:92CO 5:17GAL 5:22EPH 2:12HEB 4:161JN 1:3John Wesley's sermon 'On Living Without God' emphasizes the dire state of those who live without a relationship with God, likening them to a toad trapped in darkness, devoid of sensation and awareness of the spiritual world. He argues that many who identify as Christians are, in practice, atheists, lacking true fellowship with God and spiritual understanding. Wesley calls for a transformative encounter with God that opens one's spiritual senses, allowing individuals to experience the light and love of Christ. He stresses that mere moral behavior is insufficient without a genuine relationship with God, and urges listeners to seek a true new birth in Christ. Ultimately, he implores those living without God to cry out for divine intervention to break the veil over their hearts.
Without Christ
By J.C. Ryle0Spiritual AwarenessThe Importance of ChristMAT 18:3JHN 3:36JHN 16:33JHN 17:3ROM 5:11CO 3:11EPH 2:122TH 1:8HEB 12:291PE 3:15J.C. Ryle emphasizes the dire state of being 'without Christ,' illustrating that this condition leads to ignorance, lack of faith, and absence of the Holy Spirit. He warns that many people, despite their outward religious practices, remain spiritually destitute and without true knowledge of Christ, which ultimately results in being without God, peace, hope, and heaven. Ryle urges listeners to examine their own lives and seek Christ earnestly, as true salvation and fulfillment can only be found in Him. He calls for compassion towards those who are without Christ, highlighting the urgency of sharing the gospel with others.
Soul and Spirit
By Jessie Penn-Lewis0Distinction between Soul and SpiritSpiritual GrowthGEN 2:7JHN 3:3JHN 6:63JHN 14:26JHN 16:131CO 2:14EPH 2:12EPH 4:181TH 5:23HEB 4:12Jessie Penn-Lewis emphasizes the critical distinction between the soul and spirit, arguing that many Christians lack understanding of this difference, which hinders their spiritual growth. She explains that the soul serves as a medium between the spirit and body, and that the fall of man has led to a confusion where the soul often dominates the spirit. Penn-Lewis highlights the importance of the Holy Spirit in teaching believers this distinction, enabling them to experience true spiritual understanding. She warns that without this knowledge, Christians may be deceived by false imitations of spiritual life. Ultimately, she calls for a return to the biblical understanding of man's tripartite nature to restore proper order in spiritual life.
Israel's Future as a Nation
By John F. Walvoord0GEN 12:9JER 31:35ROM 11:26GAL 6:15EPH 2:12John F. Walvoord delves into the prophecy relating to Israel's future as a nation, exploring the various viewpoints on whether Israel exists today and has a future. He discusses the denial of Israel's existence, the belief in Israel's continuity as a race but not as a nation, and the premillennial teaching that Israel has a future as a nation in the millennial kingdom. Through a detailed analysis of biblical promises, historical evidence, and New Testament passages, Walvoord affirms that Israel's future as a nation is intricately tied to God's everlasting covenant and the fulfillment of prophecies, emphasizing the distinction between Israel, Gentiles, and the church.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
That at that time ye were without Christ - Not only were not Christians, but had no knowledge of the Christ or Messiah, and no title to the blessings which were to proceed from him. Aliens from the commonwealth of Israel - Ye were by your birth, idolatry, etc., alienated from the commonwealth of Israel - from the civil and religious privileges of the Jewish people. Strangers from the covenants of promise - Having no part in the promise of the covenant made with Abraham, whether considered as relating to his natural or spiritual seed; and no part in that of the covenant made at Horeb with the Israelites, when a holy law was given them, and God condescended to dwell among them, and to lead them to the promised land. Having no hope - Either of the pardon of sin or of the resurrection of the body, nor indeed of the immortality of the soul. Of all these things the Gentiles had no rational or well-grounded hope. Without God in the world - They had gods many, and lords many; but in no Gentile nation was the true God known: nor indeed had they any correct notion of the Divine nature. Their idols were by nature no gods - they could neither do evil nor good, and therefore they were properly without God, having no true object of worship, and no source of comfort. He who has neither God nor Christ is in a most deplorable state; he has neither a God to worship, nor a Christ to justify him. And this is the state of every man who is living without the grace and Spirit of Christ. All such, whatever they may profess, are no better than practical atheists.
Jamieson-Fausset-Brown Bible Commentary
without Christ--Greek, "separate from Christ"; having no part in Him; far from Him. A different Greek word (aneu) would be required to express, "Christ was not present with you" [TITTMANN]. aliens--Greek, "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 aliens and strangers [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 Eph 4:18, Eph 4:23). The hope of redemption through the Messiah, on their subsequent apostasy, was embodied into a definite "commonwealth" or polity, namely, that "of Israel," from which the Gentiles were alienated. Contrast Eph 2:13; Eph 3:6; Eph 4:4-5, with Psa 147:20. covenants of promise--rather, ". . . of the promise," namely, "to thee and thy seed will I give this land" (Rom 9:4; Gal 3:16). 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 Heb 1:1, "at sundry times and in divers manners"). having no . . . hope--beyond this life (Co1 15:19). 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. without God--Greek, "atheists," that is, they had not "God" in the sense we use the word, the Eternal Being who made and governs all things (compare Act 14:15, "Turn from these vanities unto the living God who made heaven, and earth, and the sea, and all things therein"), whereas the Jews had distinct ideas of God and immortality. Compare also Gal 4:8, "Ye knew not God . . . ye did service unto them which are no gods" (Th1 4:5). So also pantheists are atheists, for an impersonal God is NO GOD, and an ideal immortality no immortality [THOLUCK]. in the world--in contrast to belonging to "the commonwealth of Israel." Having their portion and their all in this godless vain world (Psa 17:14), from which Christ delivers His people (Joh 15:19; Joh 17:14; Gal 1:4).
John Gill Bible Commentary
That at that time ye were without Christ,.... Or separate from him: they were chosen in him and were preserved in him, and were redeemed by him before; but they were without any knowledge of him, faith in him, love to him, communion with him, or subjection to him, his Gospel, government, laws, and ordinances; and particularly they were without any promises of him, or prophecies concerning him, which were peculiar to the Jews; hence the Messiah is called , "the Christ of Israel" (w), and who as he was promised, so he was sent only to the lost sheep of the house, of Israel: hence it follows, being aliens from the commonwealth of Israel; both from their civil and church state; the Gentiles might not dwell among them, nor have any dealings with them in things civil, unless they conformed to certain laws; nor might the Jews go into any, nor eat or converse with any, that were uncircumcised; so great an alienation and distance were there between these two people; and much less might they eat the passover and join with them in religious worship; the word for "commonwealth" here used, Harpocratian says (x), is commonly used by Greek writers for a "democracy" though the original constitution of the Israelites was properly a "theocracy": strangers to the covenants of promise; to the covenant of circumcision given to Abraham; and to the covenant at Mount Sinai, made with Israel; and to the dispensation of the covenant of grace to that people, sometimes called the first covenant and the old covenant, and which peculiarly belonged to them, Rom 9:4 one copy reads, "strangers to the promises of the covenant"; which is natural enough; the Vulgate Latin version joins the word "promise" to the next clause, and reads, having no hope of the promise of the promised Messiah: "having no hope"; of the Messiah and salvation by him, of the resurrection of the dead, of a future state, and of eternal life; none that is sure and steadfast, that is purifying, and makes not ashamed; or which is a good hope through grace, is the gift of God, the fruit of his love, and the effect of his power; and this is to be in a miserable condition: Philo, the Jew (y), observes, that "the Chaldeans call a man Enos, as if he only was truly a man that expects good things, and supports himself with good hopes; and adds, hence it is manifest that one without hope is not reckoned a man, but a beast in an human form; since he is destitute of hope, which is the property of the human soul;'' and without God in the world; without the knowledge of God in Christ; without the image of God, which was defaced by sin; without the grace and fear of God; and without communion with him, and the worship of him; and while they were so they were in the world, among the men of it, and were a part of it, not being yet called out of it: the word signifies "atheists": so some of the Gentiles were in "theory", as they all were in practice; and they were by the Jews reckoned no other than "atheists"; it is a common saying with them (z) that "he that dwells without the land (of Israel) is like one , "who has no God":'' (w) Targum in Isa. xvi. 1. 5. (x) Lex. Decem Orator. p. 246. (y) De Abrahamo, p. 350, 351. (z) T. Bab. Cetubot, fol. 110. 2. Zohar in Exod. fol. 33. 1. Cosri, par. 2. sect. 22. fol. 85. 2. Tzeror Hammor, fol. 129. 4. & 135. 2. & 153. 3. & 168. 3.
Tyndale Open Study Notes
2:12 Before their conversion, Gentiles had no part in God’s people or the covenant promises God had made to them; they were without God and without hope (see 4:18; Col 1:21).