Ephesians 2

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 16 2 8 0 0 CHAPTER II) Chapter 2) Verses 1 10) Theme: The Church Glorious) I. Adoration) for its) U niversal Scope (embracing both Jew and Gentile),) 1. secured by the great redemptive blessings for both which center in Christ and parallel his resurrection and triumphant life) ) 2:1 10) 1. Redemptive Blessings for Both Jew and Gentile) 2 1 And you, even though you were dead through your trespasses and sins, 2 in which you formerly walked in line with the course of this world, in line with the prince of the domain of the air, (the domain) of the spirit now at work in the sons of disobedience, 3 among whom we also once lived in the lusts of our flesh, fulfilling the desires of the flesh and its reasonings, and were by nature children of wrath even as the rest, 4 God, being rich in mercy, because of his great love with which he loved us, 5 even though we were dead through our trespasses made us alive together with Christ by grace you have been saved 6 and raised us up with him and made us sit with him in the heavenly places in Christ Jesus, 7 in order that in the ages to come he might show the surpassing riches of his grace (expressed) in kindness toward us in Christ Jesus. 8 For by grace you have been saved through faith; and this not of yourselves, (it is) the gift of God; 9 not of works, lest anyone should boast, 10 for his handiwork are we, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.) ) The record of the prayer and thanksgiving has ended. But the deep feeling continues, as is evident from such expressions as rich mercy & great love & surpassing riches of grace. This, too, as well as in chapter 1, is the language of gratitude and adoration. Nevertheless a new subdivision begins here.

There is no sudden break. In chapter 2, as in chapter 1, Christ, in whom the Holy Trinity is revealed, is regarded as the basis of blessing (2:6, 7, 9, 13, 21, 22). But the emphasis has shifted, as is shown by the fact that in this second chapter the phrase in Christ or its equivalent occurs with far less frequency. It is the universal scope or extent of the church on which chapter 2 concentrates our attention. The apostle begins to show that in Christ the palace of salvation has opened its gates to all, that is, to Gentiles as well as to Jews. When Jesus died on the cross the wall between these two formerly hostile groups came tumbling down, never to be re-erected (2:14).

In him all are now one, that is, all those who have embraced him by a living faith.) The easy manner in which Paul shifts from you to we and back again, in verses 1 10 with you in verses 1, 2, and 8; we in verses 3, 4, 6, 7, and 10; and a we that clearly includes a you in verse 5 indicates that though a distinction is being drawn at times, it is upon what all have in common that the emphasis falls. The blessings enumerated are shared by addressor and addressed, by Jew and Gentile alike, for all, being by nature dead through sins and trespasses, had to be made alive. Not until verse 11 is reached are we told how the two groups Jew and Gentile erstwhile bitter enemies, have become friends. The logic is simple and clear. The establishment of peace between God and man (verses 1 10), so that children of wrath stand revealed as objects of love, naturally precedes and brings about peace between man and man, in this case between Jew and Gentile (verse 11 ff.). The horizontal line is the proliferation of the vertical.) Not only does chapter 2 contain an echo of the main emphasis of chapter 1, namely, that Jesus Christ, as the revelation of God Triune, is the One in whom all blessings, past, present, and future, are bestowed upon believers, so that in that sense he is the church s eternal foundation, but it also foreshadows the ideas on which the apostle is going to dwell in greater detail in later chapters.

Particularly, does it give a preview of 4:1 16: the church s organic unity and growth.) 1 1 2 8 0 “tw://bible.?id=45.1.14|AUTODETECT|” In the main, however, chapter 2, by implication, assails the spirit of sinful exclusivism, and stresses the fact that God s love is broader than the ocean, and embraces not only Jews but also Gentiles 7 1 -1 9 0 “tw://bible.?id=45.1.14|AUTODETECT|” Rom. 1:14) 1 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” Gal. 3:28) 1 1 -1 9 0 “tw://bible.?id=51.3.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.11|AUTODETECT|” Col. 3:11) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” ; then also ) 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” 10:16) 1 1 -1 9 0 “tw://bible.?id=66.5.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.5.9|AUTODETECT|” Rev. 5:9) 1 1 -1 9 0 “tw://bible.?id=66.7.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.7.9|AUTODETECT|” 7:9) 1 1 -1 9 0 0 ), welding them into an organic unity, and doing this by the strangest instrument imaginable, namely, a death upon a cross! The church s universal scope is the thought on which Paul s mind is centered here, and which he introduces as follows:) 1 2 2 8 0 0

1. And you, even though you were dead through your trespasses and sins & The word you is the object of the sentence, placed first for the sake of emphasis. It is as if the apostle were saying, It was on you, so unworthy, that God took pity. Yet, in the original the subject of the sentence, namely, God, and the predicate, made alive, are not mentioned until verses 4 and 5. And even then Paul does not really say, God made you alive, but God made us alive. In dwelling on the great mysteries of salvation, matters with which the apostle is himself so vitally concerned, and the effects of which he has experienced so dramatically in his own life and is still experiencing, it was impossible for him to leave himself out of the picture.

He is unable to write about such things in an abstract, detached manner. Hence, he is going to substitute us for you. This us is, however, broad enough to include you. ) In many English translations, however, already in verse 1 subject and predicate are inserted, so that verse 1 reads, And you did he make alive. Sometimes the words did he make alive (A.R.V.) or hath he quickened (A.V.) are printed in italics (A.R.V.; A.V.), to indicate their absence in the original; sometimes they are not (R.S.V.), which, as I see it, is worse. Either way, their insertion in verse 1 beclouds Paul s purpose.��47�� The apostle, I believe, was so completely overwhelmed by the sense of gratitude when he contrasted the former utter wretchedness of the addressed with their present riches in Christ that he purposely postponed the description of the latter until he had portrayed the former. No doubt he did this in order that the Ephesians, having been reminded at some length (verses 1 3) of the dreaded darkness of death in which they formerly walked, would rejoice all the more when at last (verse 4 ff.) they are told that all this is now past, since God, in his infinite mercy, love, and grace, had caused the light of life to dawn upon them .

The more men learn to see the dimensions of their utterly lost condition the more they will also, by God s grace, appreciate their marvelous deliverance.) 1 1 2 8 0 “tw://bible.*?id=14.24.2|AUTODETECT|” Before their conversion, then, the addressed were dead in their trespasses (deviations from the straight and narrow path; see on 1:7) and sins (inclinations, thoughts, words, and deeds which miss the mark of glorifying God). Now the fact that these people are here described as having been dead does not mean that in their hearts and lives the process of moral and spiritual corruption had run its full course. Ursinus, in his explanation of the Heidelberg Catechism, John Calvin, and many, many others, have pointed out that even the unregenerate can perform natural good: eating, drinking, taking exercise, etc., and civic or moral good. Some worldly men have uniformly conducted themselves in a most virtuous manner through the whole course of their lives. So wrote John Calvin, Institutes of the Christian Religion (translated by John Allen, Philadelphia, 1928), Vol. I, p. 263.

To deny this would be to close our eyes to facts that confront us every day of our lives.��48�� Also such a denial would amount to a rejection of the plain teaching of Scripture. King Joash did what was right in the eyes of Jehovah all the days of Jehoiada the priest 7 1 -1 9 0 “tw://bible.?id=14.24.2|AUTODETECT|” II Chron. 24:2) 1 1 -1 9 0 “tw://bible.?id=14.24.20-14.24.22|AUTODETECT|” ). But note how his life ended 7 1 -1 9 0 “tw://bible.?id=14.24.20-14.24.22|AUTODETECT|” II Chron. 24:20 22) 1 1 -1 9 0 “tw://bible.?id=42.6.33|AUTODETECT|” ). Jesus said, If you do good to those who do good to you, what credit is that to you? For even sinners do the same thing 7 1 -1 9 0 “tw://bible.?id=42.6.33|AUTODETECT|” Luke 6:33) 1 1 -1 9 0 “tw://bible.?id=44.28.2|AUTODETECT|” ). Truly at times the barbarians show us no common kindness 7 1 -1 9 0 “tw://bible.?id=44.28.2|AUTODETECT|” Acts 28:2) 1 1 -1 9 0 “tw://bible.?id=45.2.14|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=45.2.14|AUTODETECT|” Rom. 2:14) 1 1 -1 9 0 0 ). In an emergency the crowd that is willing to donate blood is frequently so numerous that at the proper time an announcement has to be issued, No more blood needed. When a case of pitiable poverty makes the headlines, and is covered by an emotional write-up, accompanied by sensational pictures, men s feelings are stirred to such an extent that food, clothing, money, toys, etc., come pouring in to help those in distress. And by no means all the givers are believers!) 1 1 2 8 0 “tw://bible.?id=46.2.14|AUTODETECT|” However, though it would be foolish to deny that even apart from regenerating grace men show some regard for virtue and for good outward behavior (Canons of Dort, III and IV, article 4), such conduct does not even begin to compare with spiritual good. Only the Lord knows to what extent, in each man s life, the outwardly good deed springs from genuine sympathy because God s image in him was not completely lost, and in how far it resulted from the realization that absolute self-seeking is self-defeating, or from some other not exactly altruistic motive. In any event such a good deed does not spring from the root of gratitude for the salvation merited by Jesus Christ. It is not a work of faith, therefore. It is not done with a conscious purpose to please and glorify God and to obey his law. Now it is with respect to such spiritual good that men are by nature dead.

It is a fact that even men with a reputation for virtue have been known to answer every gospel appeal with utter disdain. Their proud heart refuses to accept the urgent invitation to confess their sins and to accept Christ as their Savior and Lord. Natural man is not even able properly to discern God. The things of the Spirit are foolishness to him 7 1 -1 9 0 “tw://bible.?id=46.2.14|AUTODETECT|” I Cor. 2:14) 1 1 -1 9 0 “tw://bible.?id=26.37.0|AUTODETECT|” ). He lacks the ability to bestir himself so as to give heed to that which God demands of him 7 1 -1 9 0 “tw://bible.?id=26.37.0|AUTODETECT|” Ezek. 37) 1 1 -1 9 0 “tw://bible.?id=43.3.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.3|AUTODETECT|” John 3:3) 1 1 -1 9 0 “tw://bible.?id=43.3.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.3.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=24.31.18|AUTODETECT|” ). Only when God turns him is he able to turn from his wicked way 7 1 -1 9 0 “tw://bible.?id=24.31.18|AUTODETECT|” Jer. 31:18) 1 1 -1 9 0 “tw://bible.?id=24.31.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=24.31.19|AUTODETECT|” 19) 1 1 -1 9 0 0 ). Besides all this, he is under the sentence of death, under the curse because of his sin in Adam (original sin) to which he has added his own trespasses and sins. 2. With respect to these trespasses and sins Paul continues: in which��49�� you formerly walked in line with the course of this world, that is, in which environment you formerly moved about freely, feeling perfectly at home, conducting yourselves in complete harmony with the spirit of the age that marks mankind alienated from the life of God, ��50�� in line with the prince of the domain��51�� of the air & Must this word air be taken more or less literally as indicating the region above the earth but below the heaven of the redeemed, or must it be interpreted in an ethical or figurative sense: the moral atmosphere or prevailing mood of the period in which one happens to live? Lenski s candor must be admired. He confesses that he does not know what to do with this term (op.cit., pp. 408 410). He does, however, reject both the literal and the figurative meaning.

Simpson accepts the figurative sense. In rejecting the literal meaning, calling it a queer fancy, he adds, else we should earnestly dissuade all Godfearing souls from setting foot in an aeroplane (op.cit., p. 48). At this point I allow myself the following observations:) 1 1 2 8 0 “tw://bible.*?id=66.16.14|AUTODETECT|”

(1) Why only Godfearing souls ? If air-travel is so dangerous because of all those minions of evil, should not the wicked be warned also? Moreover, should not the earth be avoided also, or, in spite of ) 7 1 -1 9 0 “tw://bible.*?id=66.16.14|AUTODETECT|”

Rev. 16:14) 1 1 -1 9 0 “tw://bible.*?id=43.12.31|AUTODETECT|”

, is its terrain off limits to the evil spirits? But if that be true why did Jesus call Satan the prince of this world 7 1 -1 9 0 “tw://bible.*?id=43.12.31|AUTODETECT|”

John 12:31) 1 1 -1 9 0 “tw://bible.*?id=43.14.30|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=43.14.30|AUTODETECT|”

14:30) 1 1 -1 9 0 0

)?) 1 1 2 8 0 0

(2) Is there even one other instance in Scripture where the word air is used in this figurative sense?) 1 1 2 8 0 “tw://bible.*?id=41.5.13|AUTODETECT|”

(3) As to Satan for it is he who, in line with the references just mentioned, is the prince of the domain of the air is he omnipresent like God? Are his servants, the demons, omnipresent? Is it wrong to ascribe whereness to them because they are spirits? Obviously the distinguished and scholarly author of the work on Ephesians in New International Commentary would not endorse such a view, for it would be in conflict with the demonology of the New Testament. According to ) 7 1 -1 9 0 “tw://bible.*?id=41.5.13|AUTODETECT|”

Mark 5:13) 1 1 -1 9 0 “tw://bible.*?id=40.8.29|AUTODETECT|”

the unclean spirits came out (of the man) and entered into the swine. If, then, a place must be assigned to Satan s servants, so that, by means of them he can influence men, can that domain be restricted to hell, even in this present dispensation before Christ s return? But that opinion would clash with such passages as ) 7 1 -1 9 0 “tw://bible.*?id=40.8.29|AUTODETECT|”

Matt. 8:29) 1 1 -1 9 0 “tw://bible.*?id=40.16.18|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=40.16.18|AUTODETECT|”

16:18) 1 1 -1 9 0 “tw://bible.*?id=60.5.8|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=60.5.8|AUTODETECT|”

I Peter 5:8) 1 1 -1 9 0 “tw://bible.*?id=65.1.6|AUTODETECT|”

. Surely, neither Satan nor his agents are in the heaven of the redeemed 7 1 -1 9 0 “tw://bible.*?id=65.1.6|AUTODETECT|”

Jude 6) 1 1 -1 9 0 “tw://bible.*?id=49.2.2|AUTODETECT|”

). If, therefore, according to the consistent doctrine of Scripture, the evil spirits must be somewhere, but not in the heaven of the redeemed, and if in this present age they cannot be restricted to hell, is it so strange that ) 7 1 -1 9 0 “tw://bible.*?id=49.2.2|AUTODETECT|”

Eph. 2:2) 1 1 -1 9 0 0

speaks about the prince of the domain of the air ? Is it not rather natural that the prince of evil is able, as far as God in his overruling providence permits, to carry on his sinister work by sending his legions to our globe and its surrounding atmosphere?) 1 1 2 8 0 “tw://bible.*?id=26.1.19|AUTODETECT|”

(4) Does not also 6:12 point in this same general direction? Surely, if the cherubim in Ezekiel s vision were able to be on earth one moment but lifted up from the earth into the sky the next moment 7 1 -1 9 0 “tw://bible.*?id=26.1.19|AUTODETECT|”

Ezek. 1:19) 1 1 -1 9 0 “tw://bible.*?id=26.10.19|AUTODETECT|”

; cf. ) 7 1 -1 9 0 “tw://bible.*?id=26.10.19|AUTODETECT|”

10:19) 1 1 -1 9 0 “tw://bible.*?id=26.11.22|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=26.11.22|AUTODETECT|”

11:22) 1 1 -1 9 0 “tw://bible.*?id=51.2.15|AUTODETECT|”

), it is not impossible that the demons too would have that power. Accordingly, whatever figurative overtones the word air may have due to the fact that the air is the region of fog, cloudiness, darkness the literal meaning here is basic. This passage, in conjunction with others (3:10, 15; 6:12), clearly teaches that God has tenanted the supermundane realm with innumerable hosts, and that in its lower region the minions of Satan are engaged in their destructive missions. Grosheide is right when in his comments on this passage he states that according to the New Testament the atmosphere is inhabited by spirits, including evil spirits, who exert an evil influence on people (op.cit., p. 36).��52�� Note this word including. The evil spirits do not have it all to themselves by any means! And as far as they and their leader are concerned, the Christian s real comfort is found in such passages as 1:20 23; ) 7 1 -1 9 0 “tw://bible.*?id=51.2.15|AUTODETECT|”

Col. 2:15) 1 1 -1 9 0 “tw://bible.*?id=45.16.20|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=45.16.20|AUTODETECT|”

Rom. 16:20) 1 1 -1 9 0 “tw://bible.*?id=66.20.3|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=66.20.3|AUTODETECT|”

Rev. 20:3) 1 1 -1 9 0 “tw://bible.*?id=66.20.10|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=66.20.10|AUTODETECT|”

10) 1 1 -1 9 0 “tw://bible.*?id=1.3.15|AUTODETECT|”

. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=1.3.15|AUTODETECT|”

Gen. 3:15) 1 1 -1 9 0 “tw://bible.*?id=43.12.31|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=43.12.31|AUTODETECT|”

John 12:31) 1 1 -1 9 0 “tw://bible.*?id=43.12.32|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=43.12.32|AUTODETECT|”

32) 1 1 -1 9 0 0

.) 1 1 2 8 0 “tw://bible.*?id=38.3.0|AUTODETECT|”

The Ephesians, then, had formerly conducted themselves in line with the course of this world, in line with the prince of the domain of the air, to which Paul now adds: (the domain) of the spirit now at work in the sons of disobedience. That spirit, again, is Satan, who, by means of his agents, the demons, and probably even directly and personally 7 1 -1 9 0 “tw://bible.*?id=38.3.0|AUTODETECT|”

Zech. 3) 1 1 -1 9 0 “tw://bible.*?id=60.5.8|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=60.5.8|AUTODETECT|”

I Peter 5:8) 1 1 -1 9 0 “tw://bible.*?id=53.2.3|AUTODETECT|”

), is busily engaged in the hearts and lives of those wicked people who by the use of a Semitic expression are here designated as the sons of disobedience, that is, those who, as it were, spring from disobedience as the mother that gave them birth. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=53.2.3|AUTODETECT|”

II Thess. 2:3) 1 1 -1 9 0 “tw://bible.*?id=58.4.6|AUTODETECT|”

. This is the disobedience of unbelief 7 1 -1 9 0 “tw://bible.*?id=58.4.6|AUTODETECT|”

Heb. 4:6) 1 1 -1 9 0 “tw://bible.*?id=50.3.6|AUTODETECT|”

), and hence of rebellion against God and his commandments. Note the fact that this prince or spirit is said to be at work, that is energetically engaged to make what is bad even worse. Satan never rests. Now it was in line with this spirit that the Ephesians had previously conducted themselves. 3. But not the Ephesians only. Paul is careful to add: among whom we also once lived in the lusts of our flesh, fulfilling the desires of the flesh and its reasonings. It is touching to read, Among these sons of disobedience were also we, we Jews as well as you Gentiles. Paul includes himself. Yet, this is the apostle who during this same imprisonment said concerning his own pre-Christian life, & as to legal righteousness & blameless 7 1 -1 9 0 “tw://bible.*?id=50.3.6|AUTODETECT|”

Phil. 3:6) 1 1 -1 9 0 “tw://bible.*?id=45.7.18|AUTODETECT|”

). The point is that both the Gentile, steeped in immorality, and the Jew, who imagines that he can save himself by obeying the law of Moses, are living (a synonym of walking in verse 2) in the lusts of the flesh, for when the word flesh is used in such a context it refers to the corrupt human nature, or, more in general, to anything apart from Christ on which one bases his hope for happiness or salvation. The moral man came to the judgment, But his self-righteous rags would not do. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=45.7.18|AUTODETECT|”

Rom. 7:18) 1 1 -1 9 0 “tw://bible.*?id=51.1.21|AUTODETECT|”

& in my flesh dwells no good thing. As to desires, in the present connection this can refer only to unrighteous cravings, such as belong to and are spawned by the flesh. For the Jew this undoubtedly included a yearning to enter the kingdom on the basis of his own supposedly meritorious law-works. For the Gentile the reference is to such matters as immorality, idolatry, drunkenness, and, in general, self-assertiveness in its several sinister manifestations.��53�� The flesh or depraved human nature, accordingly, produces evil desires. These, in turn, in order to be realized, lead to reasonings, all kinds of hostile 7 1 -1 9 0 “tw://bible.?id=51.1.21|AUTODETECT|” Col. 1:21) 1 1 -1 9 0 “tw://bible.?id=59.1.14|AUTODETECT|” ), self-righteous, and/or immoral plans and cogitations, which finally result in wicked deeds. Cf. ) 7 1 -1 9 0 “tw://bible.?id=59.1.14|AUTODETECT|” James 1:14) 1 1 -1 9 0 “tw://bible.?id=59.1.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=59.1.15|AUTODETECT|”

15. 1 1 -1 9 0 “tw://bible.?id=59.4.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.4.1|AUTODETECT|” 4:1) 1 1 -1 9 0 “tw://bible.?id=1.4.1-1.4.8|AUTODETECT|” . Illustrations of this process: the story of Cain and Abel 7 1 -1 9 0 “tw://bible.?id=1.4.1-1.4.8|AUTODETECT|” Gen. 4:1 8) 1 1 -1 9 0 “tw://bible.?id=10.13.1-10.13.19|AUTODETECT|” ); of Amnon and Tamar 7 1 -1 9 0 “tw://bible.?id=10.13.1-10.13.19|AUTODETECT|” II Sam. 13:1 19) 1 1 -1 9 0 “tw://bible.?id=11.21.0|AUTODETECT|” ); of Absalom in his rebellion against his father David (II Sam. 15 ff.); and of Ahab and Naboth 7 1 -1 9 0 “tw://bible.?id=11.21.0|AUTODETECT|” I Kings 21) 1 1 -1 9 0 “tw://bible.?id=45.5.12|AUTODETECT|” ). However, though the indicated sequence of the elements in the progress of evil is as here summarized, life itself is too complex for such a simplification. There is constant interaction.��54�� This is a matter that demands attention, for it shows how terrible is man s lost condition: the one sin breeds another which not only, in turn gives rise to still another but also turns around, as it were, and reacts upon its begetter, adding to the latter s virility and effectiveness for evil! No wonder that Paul continues: and were by nature children of wrath even as the rest. This wrath is not to be compared to fire in straw, quickly blazing and quickly burnt out. On the contrary, it is settled indignation, the attitude of God toward men viewed as fallen in Adam 7 1 -1 9 0 “tw://bible.?id=45.5.12|AUTODETECT|” Rom. 5:12) 1 1 -1 9 0 “tw://bible.?id=45.5.17-45.5.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.5.17-45.5.19|AUTODETECT|” 17 19) 1 1 -1 9 0 “tw://bible.?id=43.3.36|AUTODETECT|” ) and refusing to accept the gospel of grace and salvation in Christ. It is with respect to them that it is written: He who & disobeys the Son shall not see life, but the wrath of God remains on him 7 1 -1 9 0 “tw://bible.?id=43.3.36|AUTODETECT|” John 3:36) 1 1 -1 9 0 “tw://bible.?id=45.3.9-45.3.18|AUTODETECT|” ). By nature must mean apart from regenerating grace. It refers to men as they are in their natural condition, as descendants of Adam; specifically, as included in him as their representative in the covenant of works. Such, then, says Paul, were we before the great change took place. It was true with respect to the addressed and true also with respect to the one who was addressing them. Moreover, in order that no one might conclude that among the children of men there were any at all to whom these words would not apply, Paul adds even as the rest. Cf. ) 7 1 -1 9 0 “tw://bible.?id=45.3.9-45.3.18|AUTODETECT|” Rom. 3:9 18) 1 1 -1 9 0 “tw://bible.?id=43.3.36|AUTODETECT|” . Children of wrath (another Semitism) means objects of God s settled indignation now and for all time to come 7 1 -1 9 0 “tw://bible.?id=43.3.36|AUTODETECT|” John 3:36) 1 1 -1 9 0 0 ), unless God s marvelous grace intervenes to crush sinful pride and stubborn disobedience, the disobedience of unbelief.) 1 1 2 8 0 “tw://bible.?id=43.3.16|AUTODETECT|” But is not God also merciful? Yes, indeed, for though he hates the stubborn sinner because of his stubbornness, his inexcusable impenitence, yet he loves him as his creature. As such he loves all men. He loves the world 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 0 ). The amazing character of that love makes it understandable, at least to some extent, that God s wrath should rest on those who spurn it.) 1 2 2 8 0 0 4, 5. And now the great change is vividly portrayed. Upon men so totally unworthy such mercy, love, and grace is bestowed: God,��55�� being rich in mercy, because of his great love with which he loved us, even though we were dead through our trespasses made us alive together with Christ by grace you have been saved .) As far as the present paragraph is concerned the tragic account of man s forlorn condition is finished. But the main idea with which the apostle started out has not yet been expressed. The words and you, as the object of the chapter s opening sentence, must not be left hanging in mid-air. The Ephesians cannot be left in their state of wrath and condition of misery.

Both object and Ephesians must be rescued. And it is high time that this be done. The great throbbing heart of this marvelous missionary, a heart so filled with compassion,��56�� can wait no longer. Here then finally, after all these modifiers and in connection with the repetition in verse 5 of the words of verse 1 even though & dead through & trespasses comes the main clause: the subject and the main verb: God (verse 4) & made alive (verse 5). However, for the reason already given, the apostle chooses to take his stand alongside of the Ephesians. He is convinced that his own state (and, in fact, the state of all the Jews who in former days were trusting in their own righteousness for salvation) was basically no better than that of the Gentiles, and also that the new-found joy is the same for all.

So instead of saying, And you he made alive, he says, And us he made alive. Now if this be a case of syntactical inconsistency it is one of the most glorious cases on record!) 1 1 2 8 0 “tw://bible.?id=23.55.6|AUTODETECT|” Paul ascribes the dramatic and marvelous change that has taken place, in his own life and in that of the others, to the mercy, love, and grace of God. Love is basic, that is, it is the most comprehensive of the three terms. Paul says, God, being rich in mercy, because of his great love with which he loved us & made us alive, etc. This love of God is so great that it defies all definition. We can speak of it as his intense concern for, deep personal interest in, warm attachment to, and spontaneous tenderness toward his chosen ones, but all this is but to stammer. Those, and those only, who experience it are the ones who know what it is, though even they can never fully comprehend it (3:19). They know, however, that it is unique, spontaneous, strong, sovereign, everlasting, and infinite 7 1 -1 9 0 “tw://bible.?id=23.55.6|AUTODETECT|” Isa. 55:6) 1 1 -1 9 0 “tw://bible.?id=23.55.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.55.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=23.62.10-23.62.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.62.10-23.62.12|AUTODETECT|” 62:10 12) 1 1 -1 9 0 “tw://bible.?id=23.63.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.63.9|AUTODETECT|” 63:9) 1 1 -1 9 0 “tw://bible.?id=24.31.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.31.3|AUTODETECT|” Jer. 31:3) 1 1 -1 9 0 “tw://bible.?id=24.31.31-24.31.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=24.31.31-24.31.34|AUTODETECT|” 31 34) 1 1 -1 9 0 “tw://bible.?id=28.11.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.11.8|AUTODETECT|” Hos. 11:8) 1 1 -1 9 0 “tw://bible.?id=33.7.18-33.7.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.7.18-33.7.20|AUTODETECT|” Mic. 7:18 20) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=62.4.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.4.8|AUTODETECT|” I John 4:8) 1 1 -1 9 0 “tw://bible.?id=62.4.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.4.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=62.4.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.4.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=45.5.5|AUTODETECT|” ). It is the love that has been shed abroad in our hearts 7 1 -1 9 0 “tw://bible.?id=45.5.5|AUTODETECT|” Rom. 5:5) 1 1 -1 9 0 “tw://bible.?id=45.5.8|AUTODETECT|” ), his own love toward us 7 1 -1 9 0 “tw://bible.?id=45.5.8|AUTODETECT|” Rom. 5:8) 1 1 -1 9 0 “tw://bible.?id=45.8.39|AUTODETECT|” ), the love from which no one and nothing will be able to separate us 7 1 -1 9 0 “tw://bible.?id=45.8.39|AUTODETECT|” Rom. 8:39) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.*?id=62.4.19|AUTODETECT|” Now when this love is directed toward sinners viewed in their wretchedness and need of commiseration and succor, it is called mercy. See N.T.C. on Philippians, p. 142 for a list of over 100 Old and New Testament passages in which this divine attribute is described, showing how rich this mercy is. It is as rich as God s love is great. God s grace of which mention is made in the statement, By grace you have been saved, is his love viewed as focused on the guilty and undeserving. Mercy pities. Grace pardons.

But it does more than that. It saves all the way, delivering men from the greatest woe (everlasting damnation), and bestowing upon them the choicest blessing (everlasting life for soul and body). Being saved by grace is the opposite of being saved by merit, the merit that supposedly accrues from inherent goodness or from strenuous effort. Cf. 2:8, 9. The expression clearly indicates that the ground of our salvation lies not in us but in God. We love him because he first loved us 7 1 -1 9 0 “tw://bible.*?id=62.4.19|AUTODETECT|”

I John 4:19) 1 1 -1 9 0 “tw://bible.*?id=5.7.7|AUTODETECT|”

). This sovereign nature of divine love in its various aspects is illustrated in such beautiful passages as ) 7 1 -1 9 0 “tw://bible.*?id=5.7.7|AUTODETECT|”

Deut. 7:7) 1 1 -1 9 0 “tw://bible.*?id=5.7.8|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=5.7.8|AUTODETECT|”

8) 1 1 -1 9 0 “tw://bible.*?id=23.48.11|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=23.48.11|AUTODETECT|”

Isa. 48:11) 1 1 -1 9 0 “tw://bible.*?id=27.9.19|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=27.9.19|AUTODETECT|”

Dan. 9:19) 1 1 -1 9 0 “tw://bible.*?id=28.14.4|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=28.14.4|AUTODETECT|”

Hos. 14:4) 1 1 -1 9 0 “tw://bible.*?id=43.15.16|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=43.15.16|AUTODETECT|”

John 15:16) 1 1 -1 9 0 “tw://bible.*?id=45.5.8|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=45.5.8|AUTODETECT|”

Rom. 5:8) 1 1 -1 9 0 “tw://bible.*?id=49.1.4|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=49.1.4|AUTODETECT|”

Eph. 1:4) 1 1 -1 9 0 “tw://bible.*?id=62.4.10|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=62.4.10|AUTODETECT|”

I John 4:10) 1 1 -1 9 0 0

.) 1 1 2 8 0 0

It was because of the riches of his mercy, greatness of his love, and amazing character of his grace, that God made us alive together with Christ even though we were dead through our trespasses. ��57��) 1 1 2 8 0 “tw://bible.*?id=45.6.4-45.6.8|AUTODETECT|”

Together with Christ, for when the Father made his Son alive, by causing the latter s soul to return from Paradise in order to re-inhabit the body which it had left, he in this very act furnished proof that the substitutionary atonement had been accepted, and that, accordingly, the sentence of death which otherwise would have doomed believers had been lifted, their sins forgiven. And this justification, in turn, is basic to all the other blessings of salvation. 6. This is true because vivification does not stand by itself, for the apostle continues: and raised us up with him and made us sit with him in the heavenly places in Christ Jesus. Christ s resurrection and exaltation to the Father s right hand in the heavenly places (here and in 1:3 the heaven of the redeemed is meant; contrast 6:12) not only foreshadows and guarantees our glorious bodily resurrection and all the consequent glory that will be our portion at the great consummation, but is also the basis of present blessings. Whatever happens to the Bridegroom has an immediate effect upon the Bride. This effect has reference not only to the church s state or legal standing before God s law, but also to its condition, the latter because from the place of his heavenly glory and majesty Christ sends forth the Spirit into the hearts of believers, so that they die to sin and are raised to newness of life. Therefore, both as to state and as to condition we can say that with Christ Jesus we ourselves were tried, condemned, crucified buried 7 1 -1 9 0 “tw://bible.*?id=45.6.4-45.6.8|AUTODETECT|”

Rom. 6:4 8) 1 1 -1 9 0 “tw://bible.*?id=45.8.17|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=45.8.17|AUTODETECT|”

8:17) 1 1 -1 9 0 “tw://bible.*?id=51.2.12|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=51.2.12|AUTODETECT|”

Col. 2:12) 1 1 -1 9 0 “tw://bible.*?id=55.2.11|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=55.2.11|AUTODETECT|”

II Tim. 2:11) 1 1 -1 9 0 “tw://bible.*?id=45.6.5|AUTODETECT|”

), but also, made alive, raised, and set in heavenly places 7 1 -1 9 0 “tw://bible.*?id=45.6.5|AUTODETECT|”

Rom. 6:5) 1 1 -1 9 0 “tw://bible.*?id=45.8.17|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=45.8.17|AUTODETECT|”

8:17) 1 1 -1 9 0 “tw://bible.*?id=51.2.13|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=51.2.13|AUTODETECT|”

Col. 2:13) 1 1 -1 9 0 “tw://bible.*?id=51.3.1-51.3.3|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=51.3.1-51.3.3|AUTODETECT|”

3:1 3) 1 1 -1 9 0 “tw://bible.*?id=55.2.12|AUTODETECT|”

) 7 1 -1 9 0 “tw://bible.?id=55.2.12|AUTODETECT|” II Tim. 2:12) 1 1 -1 9 0 “tw://bible.?id=66.20.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=66.20.4|AUTODETECT|” Rev. 20:4) 1 1 -1 9 0 0 ). To be sure, there is a time factor. Not at once do we receive this glory in full measure. But the right to receive it fully has been secured, and the new life has already begun. Even now our life is hid with Christ in God. Our names are inscribed in heaven s register. Our interests are being promoted there. We are being governed by heavenly standards and motivated by heavenly impulses. The blessings of heaven constantly descend upon us. Heaven s grace fills our hearts. Its power enables us to be more than conquerors. And to heaven our thoughts aspire and our prayers ascend.) 1 1 2 8 0 0

7. What now was the purpose which God had in mind when he bestowed on us this great salvation? Paul answers: in order that in the ages to come he might show the surpassing riches of his grace (expressed) in kindness toward us in Christ Jesus. Therefore, God s purpose in saving his people reaches beyond man. His own glory is his own chief aim. It is for that reason that he displays his grace in all its matchless beauty and transforming power.

To some this may seem somewhat cold or even selfish. Yet, on rereading the passage one will soon discover that God s overshadowing majesty and his condescending tenderness combine here, for the glory of his attributes is placed on exhibition as it reflects itself in kindness toward us! We are his sparkling jewels. Illustration: A Roman matron when asked, Where are your jewels? calls her two sons, and, pointing to them, says, These are my jewels. So also, throughout eternity the redeemed will be exhibited as the monuments of the marvelous grace of our loving Lord, who drew us from destruction s pit and raised us to heights of heavenly bliss, and did all this at such a cost to himself that he spared not his own Son, and in such a manner that not a single one of his attributes, not even his justice, was eclipsed.) 1 1 2 8 0 “tw://bible.?id=40.5.7|AUTODETECT|” In Christ Jesus this divine kindness��58�� was displayed in various ways, mostly, of course, in the death on the cross. It was displayed also in such sayings as are recorded in ) 7 1 -1 9 0 “tw://bible.?id=40.5.7|AUTODETECT|” Matt. 5:7) 1 1 -1 9 0 “tw://bible.?id=40.9.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.9.13|AUTODETECT|” 9:13) 1 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” 11:28 30) 1 1 -1 9 0 “tw://bible.?id=40.12.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.12.7|AUTODETECT|” 12:7) 1 1 -1 9 0 “tw://bible.?id=40.23.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.23.37|AUTODETECT|” 23:37) 1 1 -1 9 0 “tw://bible.?id=41.10.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.14|AUTODETECT|” Mark 10:14) 1 1 -1 9 0 “tw://bible.?id=42.10.25-42.10.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.25-42.10.37|AUTODETECT|” Luke 10:25 37) 1 1 -1 9 0 “tw://bible.?id=40.9.36|AUTODETECT|” , to mention only a few; and in such attitudes and actions, among many others, as are commemorated in ) 7 1 -1 9 0 “tw://bible.?id=40.9.36|AUTODETECT|” Matt. 9:36) 1 1 -1 9 0 “tw://bible.?id=40.14.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.14.14|AUTODETECT|” 14:14) 1 1 -1 9 0 “tw://bible.?id=40.15.21-40.15.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.15.21-40.15.28|AUTODETECT|” 15:21 28) 1 1 -1 9 0 “tw://bible.?id=40.20.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.20.34|AUTODETECT|” 20:34) 1 1 -1 9 0 “tw://bible.?id=42.7.11-42.7.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.7.11-42.7.17|AUTODETECT|” Luke 7:11 17) 1 1 -1 9 0 “tw://bible.?id=42.7.36-42.7.50|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.7.36-42.7.50|AUTODETECT|” 36 50) 1 1 -1 9 0 “tw://bible.?id=42.8.40-42.8.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.40-42.8.42|AUTODETECT|” 8:40 42) 1 1 -1 9 0 “tw://bible.?id=42.8.49-42.8.56|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.8.49-42.8.56|AUTODETECT|” 49 56) 1 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” 23:34) 1 1 -1 9 0 “tw://bible.?id=43.19.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.27|AUTODETECT|” John 19:27) 1 1 -1 9 0 “tw://bible.?id=43.21.15-43.21.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.21.15-43.21.17|AUTODETECT|” 21:15 17) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=45.5.20|AUTODETECT|” Paul does not say God s grace, nor even the riches of his grace, but the sur- (super) passing riches of his grace. This is characteristic Pauline language. Earlier he had written to the Romans, Where sin abounded, grace super-overflowed 7 1 -1 9 0 “tw://bible.?id=45.5.20|AUTODETECT|” Rom. 5:20) 1 1 -1 9 0 “tw://bible.?id=50.4.7|AUTODETECT|” ). During the present imprisonment he was going to tell the Philippians about the peace of God which sur- (super) passes all understanding 7 1 -1 9 0 “tw://bible.?id=50.4.7|AUTODETECT|” Phil. 4:7) 1 1 -1 9 0 “tw://bible.?id=54.1.14|AUTODETECT|” ). And, during his brief period of freedom between the first and second Roman imprisonments he would write to Timothy, And it super-abounded (namely) the grace of our Lord, with faith and love in Christ Jesus 7 1 -1 9 0 “tw://bible.?id=54.1.14|AUTODETECT|” I Tim. 1:14) 1 1 -1 9 0 “tw://bible.?id=47.7.4|AUTODETECT|” ). See also ) 7 1 -1 9 0 “tw://bible.?id=47.7.4|AUTODETECT|” II Cor. 7:4) 1 1 -1 9 0 “tw://bible.?id=52.3.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.3.10|AUTODETECT|” I Thess. 3:10) 1 1 -1 9 0 “tw://bible.?id=52.5.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.13|AUTODETECT|” 5:13) 1 1 -1 9 0 “tw://bible.?id=53.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.3|AUTODETECT|” II Thess. 1:3) 1 1 -1 9 0 0 . As Paul sees it, there is nothing narrow about this grace of God, nothing stingy. Its loving arms embrace both Gentile and Jew. It reaches even to the chief of sinners (Paul himself), and so rich is it that it enriches every heart and life which it touches, filling it with marvelous love, joy, peace, etc.) 1 1 2 8 0 0 God will display the surpassing riches of his grace in the ages to come. But what is meant by these ages? In the main, there are three opinions:) 1 1 2 8 0 “tw://bible.?id=53.2.1-53.2.12|AUTODETECT|” (1) The ages that will precede Christ s Parousia. The expression ages to come must not be understood to refer to the future world. Paul is speaking about the earthly dispensation which has not yet run its course (Grosheide; cf. Barry). A possible objection to this view would be that in that case Paul would probably have spoken about the fulness of the times (as in 1:10) or about this age (as in 1:21). Though not even in his early epistles did he proceed from the assumption that the second coming was the very next item on God s program for the history of the world 7 1 -1 9 0 “tw://bible.?id=53.2.1-53.2.12|AUTODETECT|” II Thess. 2:1 12) 1 1 -1 9 0 0 ), nevertheless, it was not his custom to posit continuing lengths of time that would intervene between his own day and Christ s return.) 1 5 2 8 0 0 (2) The ages that will follow Christ s Parousia. With variations as to detail this view is held by Abbott, Greijdanus, Lenski, Salmond, Van Leeuwen, and many others. In its defense an appeal is made to 1:21: the coming age. However, it is debatable whether this argument is valid, for in 1:21 a contrast is drawn between this age and the coming one. That is not the case in 2:7. Also 1:21 has the singular aeon; 2:7, the plural aeons.

And when, with one commentator, these post-Parousia ages, as they affect us, turn out to be the timeless [?] aeons of eternity, while another perhaps forgetting that in that glorious life there will be no more sin and misery? in his comments on the grace that will then be expressed in kindness toward us, interprets this to mean personal pity shown to those in need, one begins to wonder whether, after all, the restriction of the ages to come to the post-Parousia era is legitimate.) (3) All future time. In commenting on this passage John Calvin says, It was the design of God to hallow in all ages the remembrance of so great a goodness. Scott expresses the same idea in these words, The new life now begun will endure forever, so that the manifestation of God s grace will be always renewing itself. To bring out more forcibly this idea of goodness that will extend through all eternity Paul speaks not of the age but the ages yet to come. And Hodge states, It is better therefore to take it [the phrase in the ages to come ] without limitation, for all future time. ) Since nothing in the context limits the application of the phrase to any one period either before or after Christ s return, and since the apostle himself when he dwells more fully on the church s lofty goal (chapter 3) speaks about both the gathering in of the Gentiles in the present pre-Parousia age, and of the ultimate perfection of the church in the coming age, I regard explanation (3) as the best. The purpose, then, which God had in mind when he bestowed on us this great salvation described in verses 4 6, was that in Christ Jesus (see on 1:1, 3, 4) throughout this entire new dispensation and forever afterward he might place us, Jew and Gentile alike, on exhibition as monuments of the surpassing riches of his grace expressed in kindness of which we are and forever will be the recipients.) 8.

Reflecting on what he has just now said about grace, and repeating the parenthetical clause of verse 5b, the apostle says, For by grace��59�� you have been saved.& For explanation see on verse 5. He continues: through faith; and this not of yourselves, (it is) the gift of God & ) Three explanations deserve consideration:) 1 1 2 8 0 “tw://bible.?id=49.2.8|AUTODETECT|” (1) That offered by A. T. Robertson. Commenting on this passage in his Word Pictures in the New Testament, Vol. IV, p. 525, he states, Grace is God s part, faith ours. He adds that since in the original the demonstrative this (and this not of yourselves) is neuter and does not correspond with the gender of the word faith, which is feminine, it does not refer to the latter but to the act of being saved by grace conditioned on faith on our part. Even more clearly in Gram.N.T., p. 704, he states categorically, In ) 7 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” Eph. 2:8) 1 1 -1 9 0 0 & there is no reference to ��p ������� [through faith] in ����� [this], but rather to the idea of salvation in the clause before. ) 1 10 2 8 0 0 Without any hesitancy I answer, Robertson, to whom the entire world of New Testament scholarship is heavily indebted, does not express himself felicitously in this instance. This is true first because in a context in which the apostle places such tremendous stress on the fact that from start to finish man owes his salvation to God, to him alone, it would have been very strange, indeed, for him to say, Grace is God s part, faith ours. True though it be that both the responsibility of believing and also its activity are ours, for God does not believe for us, nevertheless, in the present context (verses 5 10) one rather expects emphasis on the fact that both in its initiation and in its continuation faith is entirely dependent on God, and so is our complete salvation. Also, Robertson, a grammarian famous in his field, knew that in the original the demonstrative (this), though neuter, by no means always corresponds in gender with its antecedent. That he knew this is shown by the fact that on the indicated page of his Grammar (p. 704) he points out that in general the demonstrative agrees with its substantive in gender and number. When he says in general, he must mean, not always but most of the time.

Hence, he should have considered more seriously the possibility that, in view of the context, the exception to the rule, an exception by no means rare, applies here. He should have made allowance for it.��60�� Finally, he should hare justified the departure from the rule that unless there is a compelling reason to do otherwise the antecedent should be looked for in the immediate vicinity of the pronoun or adjective that refers to it.) (2) That presented, among others, by F. W. Grosheide. As he sees it, the words and this not of yourselves mean and this being saved by grace through faith is not of yourselves but is the gift of God. Since, according to this theory also endorsed, it would seem, by John Calvin in his Commentary faith is included in the gift, none of the objections against theory (1) apply with respect to theory (2).) Does this mean then that (2) is entirely satisfactory?

Not necessarily. This brings us to) (3) That defended by A. Kuyper, Sr. in his book Het Werk van den Heiligen Geest (Kampen, 1927), pp. 506 514.) Dr. Kuyper is, however, not this theory s sole defender, but his defence is, perhaps, the most detailed and vigorous. The theory amounts, in brief, to the following: Paul s words may be paraphrased thus, I had the right to speak about the surpassing riches of his grace for it is, indeed, by grace that you are saved, through faith; and lest you should now begin to say, But then we deserve credit, at least, for believing, I will immediately add that even this faith (or: even this exercise of faith) is not of yourselves but is God s gift. ) With variations as to detail this explanation was the one favored by much of the patristic tradition. Supporting it were also Beza, Zanchius, Erasmus, Huigh de Groot (Hugo Grotius), Bengel, Michaelis, etc.

It is shared, too, by Simpson (op. cit., p. 55) and by Van Leeuwen and Greijdanus in their commentaries. H. C. G. Moule (Ephesian Studies, New York, 1900, pp. 77, 78) endorses it, with the qualification, We must explain ����� [this] to refer not to the feminine noun ������ [faith] precisely, but to the fact of our exercising faith. Moreover, it is perhaps no exaggeration to say that the explanation offered is also shared by the average man who reads 2:8 in his A.V. or A.R.V.

Salmond, after presenting several grounds in its favor, particularly also this that the formula ��v ����� might rather favor it, as it often adds to the idea to which it is attached, finally shies away from it because salvation is the main idea in the preceding statement, which fact, of course, the advocates of (3) would not deny but do, indeed, vigorously affirm, but which is not a valid argument against the idea that faith, as well as everything else in salvation, is God s gift. It is not a valid argument against (3), therefore.) I have become convinced that theory (3) is the most logical explanation of the passage in question. Probably the best argument in its favor is this one: If Paul meant to say, For by grace you have been saved through faith, and this being saved is not of yourselves, he would have been guilty of needless repetition for what else is grace but that which proceeds from God and not from ourselves? a repetition rendered even more prolix when he now (supposedly) adds, it, that is, salvation, is the gift of God, followed by a fourth and fifth repetition, namely, not of works, for we are his handiwork. No wonder that Dr. A. Kuyper states, If the text read, For by grace you have been saved, not of yourselves, it is the work of God, it would make some sense.

But first to say, By grace you have been saved, and then, as if it were something new, to add, and this having been saved is not of yourselves, this does not run smoothly but jerks and jolts.& And while with that interpretation everything proceeds by fits and starts and becomes lame and redundant, all is excellent and meaningful when you follow the ancient interpreters of Jesus church. ��61�� This, it would seem to me also, is the refutation of theory (1) and, to a certain extent, of theory (2).) Basically, however, theories (2) and (3) both stress the same truth, namely, that the credit for the entire process of salvation must be given to God, so that man is deprived of every reason for boasting, which is exactly what Paul says in the words which now follow, namely, 9, 10. not of works, lest anyone should boast. This introduces us to the subject:) Works in relation to our salvation) (1) Rejected) 1 1 2 8 0 “tw://bible.?id=45.3.20|AUTODETECT|” As a basis for salvation, a ground upon which we can plead, works are rejected. Not the labors of my hands can fulfil thy law s demands. In this connection it must be remembered that the apostle is not thinking exclusively or even mainly of works in fulfilment of the Mosaic law, by means of which the Jew, unconverted to Christ, sought to justify himself. Surely, also by such works of the law no flesh will be justified in his sight 7 1 -1 9 0 “tw://bible.?id=45.3.20|AUTODETECT|” Rom. 3:20) 1 1 -1 9 0 “tw://bible.?id=48.2.16|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=48.2.16|AUTODETECT|” Gal. 2:16) 1 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” ). But in view of the fact that Paul was addressing an audience consisting mostly of Christians from the Gentile world it is clear that he wishes to emphasize that God rejects every work of man, be he Gentile, Jew, or believer in his moments of spiritual eclipse, every work on which any man bases his hope for salvation. If, then, salvation is completely from God, who spared not his own Son but delivered him up for us all 7 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” Rom. 8:32) 1 1 -1 9 0 “tw://bible.?id=45.3.27|AUTODETECT|” ), every ground of boasting in self is excluded 7 1 -1 9 0 “tw://bible.?id=45.3.27|AUTODETECT|” Rom. 3:27) 1 1 -1 9 0 “tw://bible.?id=45.4.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.4.5|AUTODETECT|” 4:5) 1 1 -1 9 0 “tw://bible.?id=46.1.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.1.31|AUTODETECT|” I Cor. 1:31) 1 1 -1 9 0 “tw://bible.?id=40.25.44|AUTODETECT|” ). When the Lord comes in his glory, those at his left hand will do all the boasting 7 1 -1 9 0 “tw://bible.?id=40.25.44|AUTODETECT|” Matt. 25:44) 1 1 -1 9 0 “tw://bible.?id=40.7.22|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.7.22|AUTODETECT|” 7:22) 1 1 -1 9 0 “tw://bible.?id=40.25.37-40.25.39|AUTODETECT|” ); those at his right hand will be unable even to recall their good deeds 7 1 -1 9 0 “tw://bible.?id=40.25.37-40.25.39|AUTODETECT|” Matt. 25:37 39) 1 1 -1 9 0 0 ).) 1 11 2 8 0 0 Now all boasting is excluded,) Unearned bliss is now my own.) I, in God thus safely rooted,) Boast in sovereign grace alone.) Long before my mother bore me,) E en before God s mighty hand) Out of naught made sea and land,) His electing love watched o er me.) God is love, O angel-voice,) Tongues of men, make him your choice.��62��) (2) Confected) 1 1 2 8 0 “tw://bible.?id=19.100.3|AUTODETECT|” Paul continues: for his handiwork are we, created in Christ Jesus for good works, which God prepared beforehand & Fact is that though good works are non-meritorious, yet they are so important that God created us in order that we should perform them. We are his handiwork: that which he made, his product 7 1 -1 9 0 “tw://bible.?id=19.100.3|AUTODETECT|” Ps. 100:3) 1 1 -1 9 0 “tw://bible.?id=43.3.3|AUTODETECT|” ). To him we owe our entire spiritual as well as physical existence. Our very birth as believers is from God 7 1 -1 9 0 “tw://bible.?id=43.3.3|AUTODETECT|” John 3:3) 1 1 -1 9 0 “tw://bible.?id=43.3.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.3.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=43.15.5|AUTODETECT|” ). We are created in Christ Jesus (see on 1:1, 3, 4), for apart from him we are nothing and can accomplish nothing 7 1 -1 9 0 “tw://bible.?id=43.15.5|AUTODETECT|” John 15:5) 1 1 -1 9 0 “tw://bible.?id=46.4.7|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=46.4.7|AUTODETECT|” I Cor. 4:7) 1 1 -1 9 0 “tw://bible.?id=47.5.17|AUTODETECT|” ). As men in Christ, believers constitute a new creation, as the apostle had said previously 7 1 -1 9 0 “tw://bible.?id=47.5.17|AUTODETECT|” II Cor. 5:17) 1 1 -1 9 0 “tw://bible.?id=47.5.17|AUTODETECT|” ): Wherefore if any man is in Christ, there is a new creation: the old things are passed away; behold they are become new 7 1 -1 9 0 “tw://bible.?id=47.5.17|AUTODETECT|” II Cor. 5:17) 1 1 -1 9 0 “tw://bible.?id=48.6.15|AUTODETECT|” ). Believers were made alive together with Christ 7 1 -1 9 0 “tw://bible.?id=48.6.15|AUTODETECT|” Gal. 6:15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.24.19|AUTODETECT|” Now along with creating us God also prepared good works. He did this first by giving us his Son, our great Enabler, in whom good works find their most glorious expression 7 1 -1 9 0 “tw://bible.?id=42.24.19|AUTODETECT|” Luke 24:19) 1 1 -1 9 0 “tw://bible.?id=44.2.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.22|AUTODETECT|” Acts 2:22) 1 1 -1 9 0 “tw://bible.?id=43.13.14|AUTODETECT|” ). Not only does Christ enable us to perform good works but he is also our Example in good works 7 1 -1 9 0 “tw://bible.?id=43.13.14|AUTODETECT|” John 13:14) 1 1 -1 9 0 “tw://bible.?id=43.13.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.13.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=60.2.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.21|AUTODETECT|” I Peter 2:21) 1 1 -1 9 0 “tw://bible.*?id=48.5.22|AUTODETECT|” ). God did this secondly by giving us faith in his Son. Faith is God s gift (verse 8). Now in planting the seed of faith in our hearts, and causing it to sprout and with great care tending it, making it grow, etc., God also in that sense prepared for us good works, for good works are the fruit of faith. Living faith, moreover, implies a renewed mind, a grateful heart, and a surrendered will. Out of such ingredients, all of them God-given, God confects or compounds good works.

Thus, summarizing, we can say that by giving us his Son and by imparting to us faith in that Son God prepared beforehand our good works. When Christ through his Spirit dwells in the hearts of believers, his gifts and graces are bestowed upon them, so that they, too, bear fruits, such as love, joy, peace, long-suffering, kindness, goodness, faithfulness, meekness, and self-control 7 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” Gal. 5:22) 1 1 -1 9 0 “tw://bible.?id=48.5.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.5.23|AUTODETECT|” 23) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 (3) Expected) 1 1 2 8 0 “tw://bible.?id=43.15.2|AUTODETECT|” Paul concludes this paragraph by adding: that we should walk in them. Though good works are a divine preparation, they are at the same time a human responsibility. These two must never be separated. If salvation can be illustrated by the figure of a flourishing tree, then good works are symbolized not by its roots nor even by its trunk but by its fruit. Jesus requires of us fruit, more fruit, much fruit 7 1 -1 9 0 “tw://bible.?id=43.15.2|AUTODETECT|” John 15:2) 1 1 -1 9 0 “tw://bible.?id=43.15.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.15.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=43.15.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.15.8|AUTODETECT|” 8) 1 1 -1 9 0 0 ). He said, I am the vine, you are the branches. He who abides in me, with me abiding in him, he it is that bears much fruit, for apart from me you can do nothing. To bear much fruit and to walk in good works is the same thing. When a certain occupation has the love of a man s heart, he is walking in it. Note: walk in them, no longer in trespasses and sins (verses 1, 2).) 1 1 2 8 0 0 (4) Perfected) 1 1 2 8 0 “tw://bible.?id=50.1.6|AUTODETECT|” Combining (2) and (3) we see that by walking in good works we have entered into the sphere of God s own activity. Hence, we know that though our own efforts may often disappoint us, so that we are ashamed even of our good works, victory will arrive at last; not fully, to be sure, in the present life but in the next. Moral and spiritual perfection is our goal even here, but will be our portion in the life hereafter, for we are confident of this very thing that he who began a good work in us will carry it to completion 7 1 -1 9 0 “tw://bible.?id=50.1.6|AUTODETECT|” Phil. 1:6) 1 1 -1 9 0 “tw://bible.?id=49.1.4|AUTODETECT|” ). Cf. ) 7 1 -1 9 0 “tw://bible.?id=49.1.4|AUTODETECT|” Eph. 1:4) 1 1 -1 9 0 “tw://bible.?id=49.3.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.3.19|AUTODETECT|” 3:19) 1 1 -1 9 0 “tw://bible.?id=49.4.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.12|AUTODETECT|” 4:12) 1 1 -1 9 0 “tw://bible.?id=49.4.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.4.13|AUTODETECT|” 13) 1 1 -1 9 0 0 .) 1 13 2 8 0 0 This doctrine of good works, when accepted by faith, deprives man of every reason for boasting in self but also takes away from him every ground for despair. It glorifies God.) Chapter 2) Verses 11 18) Theme: The Church Glorious) I. Adoration) for its) U niversal Scope (embracing both Jew and Gentile),) 2. shown by the reconciliation of Jew and Gentile through the cross) ) 2:11 18) 2. The Reconciliation of Jew and Gentile) 11 Therefore remember that formerly you, the Gentiles in flesh, who are called uncircumcision by that which is called circumcision in flesh, handmade! 12 that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of the promise, having no hope and without God in the world. 13 But now in Christ Jesus you who formerly were far away have been brought nearby through the blood of Christ. 14 For he himself is our peace, who made both one and has broken down the barrier formed by the dividing wall, the hostility, 15 by abolishing in his flesh the law of commandments with its requirements, in order that in himself he might create of the two one new man, (so) making peace, 16 and might reconcile both of them in one body to God through the cross, having slain the hostility by means of it; 17 and he came and proclaimed the good news: Peace to you, those far away, and peace to those nearby ; 18 for through him we both have our access in one Spirit to the Father.) ) 1 1 2 8 0 “tw://bible.?id=44.15.1|AUTODETECT|” When Paul wrote the present paragraph he was in high spirits. This is very clear from the fact that the prayer and the doxology found in chapter 3 are the natural climax to 2:11 18 and 2:19 22. In order to understand the present paragraph it should be borne in mind that the apostle knew by personal experience how difficult it was to weld Jew and Gentile into an organic unity, a unity of perfect equality. Jewish Christians had often been loath to admit Gentiles into the church except via Judaism. Immediately after Paul s return to Syrian Antioch from his first missionary journey certain men came down from Judea and were teaching the brothers, Unless you are circumcised according to the custom of Moses, you cannot be saved 7 1 -1 9 0 “tw://bible.?id=44.15.1|AUTODETECT|” Acts 15:1) 1 1 -1 9 0 “tw://bible.?id=44.10.11|AUTODETECT|” ). Even Peter, who, because of the vision he had received, should have known better 7 1 -1 9 0 “tw://bible.?id=44.10.11|AUTODETECT|” Acts 10, 11) 1 1 -1 9 0 “tw://bible.?id=48.2.11-48.2.21|AUTODETECT|” ), refused for a while to eat with the Gentiles, and by his conduct merited Paul s stinging rebuke 7 1 -1 9 0 “tw://bible.?id=48.2.11-48.2.21|AUTODETECT|” Gal. 2:11 21) 1 1 -1 9 0 “tw://bible.?id=48.5.4|AUTODETECT|” ). When Paul wrote Galatians the controversy over the question How can salvation be obtained?, implying the further question On what terms can the Gentiles be accepted into the church?, was at its height. The apostle reminded these foolish Galatians that those who desired to be justified by the law were severed from Christ 7 1 -1 9 0 “tw://bible.?id=48.5.4|AUTODETECT|” Gal. 5:4) 1 1 -1 9 0 “tw://bible.?id=51.2.11-51.2.17|AUTODETECT|” ). The epistles to the Romans and to the Corinthians clearly indicate that when these were written the battle had not yet been completely won. In fact, until the end of Paul s life the fire which at one time had been raging furiously was never completely put out but showed intermittent flashes. That was true during the present Roman imprisonment 7 1 -1 9 0 “tw://bible.?id=51.2.11-51.2.17|AUTODETECT|” Col. 2:11 17) 1 1 -1 9 0 “tw://bible.?id=50.3.2-50.3.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.2-50.3.11|AUTODETECT|” Phil. 3:2 11) 1 1 -1 9 0 “tw://bible.?id=54.1.6-54.1.11|AUTODETECT|” ), during the brief period of freedom that followed it 7 1 -1 9 0 “tw://bible.?id=54.1.6-54.1.11|AUTODETECT|” I Tim. 1:6 11) 1 1 -1 9 0 “tw://bible.?id=56.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.5|AUTODETECT|” Titus 3:5) 1 1 -1 9 0 “tw://bible.?id=56.3.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=56.3.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=55.1.9|AUTODETECT|” ), and even during the apostle s final incarceration 7 1 -1 9 0 “tw://bible.?id=55.1.9|AUTODETECT|” II Tim. 1:9) 1 1 -1 9 0 “tw://bible.?id=55.1.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=55.1.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=44.15.0|AUTODETECT|” ). But though this is true, yet officially the answer had been given long before the present letter was written. It had been furnished by the Synod of Jerusalem, before the apostle started on his second missionary journey. See ) 7 1 -1 9 0 “tw://bible.?id=44.15.0|AUTODETECT|” Acts 15) 1 1 -1 9 0 “tw://bible.?id=54.2.3-54.2.7|AUTODETECT|” . The great principle that salvation in all its riches is freely given to all those whether Jew or Gentile who accept Christ through a living faith (this faith also God-given) had become the accepted doctrine of the church. Whatever remained of the struggle after the Jerusalem Synod had been held and Galatians had been written was aftermath. The ferocious attack upon the truth had been repulsed. Yet all was not over. To the very end Paul defended the principle of freedom from the law in its saving and ceremonial aspects, the principle of salvation for all men without any distinction as to national or racial origin and without the requirement that anyone reach the church by means of a detour. 7 1 -1 9 0 “tw://bible.?id=54.2.3-54.2.7|AUTODETECT|” I Tim. 2:3 7) 1 1 -1 9 0 “tw://bible.?id=56.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.11|AUTODETECT|” Titus 2:11) 1 1 -1 9 0 “tw://bible.?id=55.4.1-55.4.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.1-55.4.8|AUTODETECT|” II Tim. 4:1 8) 1 1 -1 9 0 0 .)) 1 1 2 8 0 “tw://bible.?id=44.19.10|AUTODETECT|” Now it was especially in Ephesus and its surroundings that Jew and Gentile who had accepted Christ lived together in love and unity and constituted one ecumenical church. It was a flourishing church, from which, as from a center, many other congregations were founded 7 1 -1 9 0 “tw://bible.?id=44.19.10|AUTODETECT|” Acts 19:10) 1 1 -1 9 0 “tw://bible.?id=66.1.11|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=66.1.11|AUTODETECT|” Rev. 1:11) 1 1 -1 9 0 “tw://bible.?id=66.2.1-66.2.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.2.1-66.2.7|AUTODETECT|” 2:1 7) 1 1 -1 9 0 “tw://bible.?id=3.26.41|AUTODETECT|” ). This was one reason why Paul, though a prisoner, rejoiced greatly and glorified his God. Though even in Ephesus conditions were by no means perfect, yet, by and large, the apostle witnessed here the realization of his own ideal and, more important, of God s plan! Moreover, he bears testimony to the fact that Jew and Gentile, reconciled to God through faith in Christ, are reconciled to each other also! Hence, in the spirit of exultation he desires that the Ephesians, mostly formerly Gentiles, will rejoice with him in God s works. This goal can best be achieved by comparing their past wretchedness with their present reason for cheerfulness. 11, 12.

So Paul writes, Therefore remember that formerly you, the Gentiles in flesh, who are called uncircumcision by that which is called circumcision in flesh, handmade! that you were at that time separate from Christ,��63�� alienated from the commonwealth of Israel, and strangers to the covenants of the promise, having no hope and without God in the world. Therefore, that is, because you Ephesians, once dead, were made alive by grace through faith and for good works (verses 1 10), consider your present high estate in the light of your former low position, that you may glorify God, your Benefactor. As to your past, your case was in a sense even more hopeless than that of the highly privileged Jews, for you were Gentiles. You carried the evidence of your Gentile state in your very flesh, for you were uncircumcised. Hence the Jews, unconverted to Christ, call you uncircumcision . They do this even though they themselves, proud of being called circumcision , possess only the sign, not the thing signified.

They were circumcised only in flesh, not in their hearts 7 1 -1 9 0 “tw://bible.?id=3.26.41|AUTODETECT|” Lev. 26:41) 1 1 -1 9 0 “tw://bible.?id=5.10.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.10.16|AUTODETECT|” Deut. 10:16) 1 1 -1 9 0 “tw://bible.?id=5.30.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.30.6|AUTODETECT|” 30:6) 1 1 -1 9 0 “tw://bible.?id=24.4.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.4.4|AUTODETECT|” Jer. 4:4) 1 1 -1 9 0 “tw://bible.?id=26.44.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.44.7|AUTODETECT|” Ezek. 44:7) 1 1 -1 9 0 “tw://bible.?id=24.6.10|AUTODETECT|” , ears 7 1 -1 9 0 “tw://bible.?id=24.6.10|AUTODETECT|” Jer. 6:10) 1 1 -1 9 0 “tw://bible.?id=2.6.12|AUTODETECT|” ), and lips 7 1 -1 9 0 “tw://bible.?id=2.6.12|AUTODETECT|” Exod. 6:12) 1 1 -1 9 0 “tw://bible.?id=2.6.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.6.30|AUTODETECT|” 30) 1 1 -1 9 0 0 ). It was all merely a matter of minor surgery, a manual operation, the cutting away of foreskin. It was outward, not inward. The real meaning or value of circumcision has been erased with Christ s death on the cross. Yet in this outward mark the Jews continue to glory, while they despise all others, including you Ephesians. Now at that time when you, as also now, were being held in such low esteem, your misery was great, for you were Christless, stateless, friendless, hopeless, and Godless.) 1 1 2 8 0 0 (1) Christless: separate from Christ ) 1 1 2 8 0 “tw://bible.?id=45.8.35|AUTODETECT|” Paul cannot have meant that before their conversion Christ had paid no attention to them, for the apostle has clearly indicated that those whom he addresses had been included in the number of the elect from all eternity (1:3 ff.). He must mean that before their conversion this oneness in Christ had not been experienced by them in any sense whatever. They had been groping in the darkness, filth, and despair of sin. The light, holiness, and hopefulness of those who come to know Christ had not as yet become their portion. Hence, in that former state they had been unspeakably wretched. The Christians greatest joy is the solemn assurance that no one and nothing can ever separate them from the love of Christ 7 1 -1 9 0 “tw://bible.?id=45.8.35|AUTODETECT|” Rom. 8:35) 1 1 -1 9 0 0 ). From this great joy the Ephesians had been far removed.) 1 1 2 8 0 0 (2) Stateless: alienated from the commonwealth of Israel ) 1 1 2 8 0 “tw://bible.?id=1.32.28|AUTODETECT|” To be sure, they had not been stateless in every conceivable sense. But though included in the Roman province of Asia, they were excluded from the many blessings that pertained to the Jewish theocracy. They lacked citizenship among the chosen people. This was, indeed, a deplorable lack, for it was to Israel 7 1 -1 9 0 “tw://bible.?id=1.32.28|AUTODETECT|” Gen. 32:28) 1 1 -1 9 0 “tw://bible.?id=5.32.10-5.32.14|AUTODETECT|” ) that God of old had revealed himself in a special manner. To that people he had given his law, his special protection, his prophecies and promises. Read the following stirring passages: ) 7 1 -1 9 0 “tw://bible.?id=5.32.10-5.32.14|AUTODETECT|” Deut. 32:10 14) 1 1 -1 9 0 “tw://bible.?id=5.33.27-5.33.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.33.27-5.33.29|AUTODETECT|” 33:27 29) 1 1 -1 9 0 “tw://bible.?id=19.147.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.147.20|AUTODETECT|” Ps. 147:20) 1 1 -1 9 0 “tw://bible.?id=23.63.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.63.9|AUTODETECT|” Isa. 63:9) 1 1 -1 9 0 “tw://bible.?id=26.16.6-26.16.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.16.6-26.16.14|AUTODETECT|” Ezek. 16:6 14) 1 1 -1 9 0 “tw://bible.?id=30.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.3.2|AUTODETECT|” Amos 3:2) 1 1 -1 9 0 0 . From all this the Ephesians had been excluded.) 1 1 2 8 0 0 (3) Friendless: strangers to the covenants of the promise ) 1 1 2 8 0 “tw://bible.?id=19.25.14|AUTODETECT|” The essence of the covenant of grace, to which the present passage refers, is the experience of the friendship of Jehovah 7 1 -1 9 0 “tw://bible.?id=19.25.14|AUTODETECT|” Ps. 25:14) 1 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” ). Now in their unconverted state the Ephesians had been strangers to this friendship. They had been mere foreigners from whom the rights and privileges of citizens had been withheld. Ranking high among these withheld privileges were the covenants of the promise. Paul speaks about covenants, plural. He has reference, no doubt, to the many reaffirmations of the one and only covenant of grace.

He calls it the covenant of promise, because its main element is, indeed, God s promise: I will be your (or at times your) God. That this promise was made to Abraham, reaffirmed to Isaac, to Jacob, and, in fact, to all God s people in both dispensations, so that, while in a sense there is only one covenant of grace, there were many reaffirmations (and in that sense many covenants), is clear from such passages as the following: ) 7 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” Gen. 17:7) 1 1 -1 9 0 “tw://bible.?id=1.17.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.17.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=1.26.1-1.26.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.26.1-1.26.5|AUTODETECT|” 26:1 5) 1 1 -1 9 0 “tw://bible.?id=1.28.10-1.28.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.28.10-1.28.17|AUTODETECT|” 28:10 17) 1 1 -1 9 0 “tw://bible.?id=2.20.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.20.2|AUTODETECT|” Exod. 20:2) 1 1 -1 9 0 “tw://bible.?id=5.5.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.2|AUTODETECT|” Deut. 5:2) 1 1 -1 9 0 “tw://bible.?id=5.5.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.5.3|AUTODETECT|” 3) 1 1 -1 9 0 “tw://bible.?id=5.5.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.5.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=24.24.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.24.7|AUTODETECT|” Jer. 24:7) 1 1 -1 9 0 “tw://bible.?id=24.30.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.30.22|AUTODETECT|” 30:22) 1 1 -1 9 0 “tw://bible.?id=24.31.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.31.33|AUTODETECT|” 31:33) 1 1 -1 9 0 “tw://bible.?id=26.11.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.11.20|AUTODETECT|” Ezek. 11:20) 1 1 -1 9 0 “tw://bible.?id=38.13.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.13.9|AUTODETECT|” Zech. 13:9) 1 1 -1 9 0 “tw://bible.?id=47.6.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.16|AUTODETECT|” II Cor. 6:16) 1 1 -1 9 0 “tw://bible.?id=48.3.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.8|AUTODETECT|” Gal. 3:8) 1 1 -1 9 0 “tw://bible.?id=48.3.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.3.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=48.3.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.3.29|AUTODETECT|” 29) 1 1 -1 9 0 “tw://bible.?id=66.21.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.21.3|AUTODETECT|” Rev. 21:3) 1 1 -1 9 0 “tw://bible.?id=24.31.33|AUTODETECT|” . On the basis of all the passages that refer to it, this covenant can be defined as that divinely established arrangement between the triune God and his people whereby God carries out his eternal decree of redemption by promising his friendship, hence full and free salvation, to his people, upon the basis of the vicarious atonement of Christ, the Mediator of the covenant, and they accept this salvation by faith. Because of the greatness of God and the lowliness of man it stands to reason that such a covenant cannot be a fifty-fifty agreement but must be a one-sided disposition, a divine grant, settlement, ordinance, or institution. It is never a mere contract between two parties God and man each with equal rights. Though in a sense it is two-sided, because man must exercise faith, as has been indicated, yet even that faith is God s gift 7 1 -1 9 0 “tw://bible.?id=24.31.33|AUTODETECT|” Jer. 31:33) 1 1 -1 9 0 “tw://bible.?id=58.9.16|AUTODETECT|” ). In that respect this covenant partakes of the nature of a testament. In fact, the word used in the original, namely, diath�k, has both meanings: testament and covenant. It means testament in ) 7 1 -1 9 0 “tw://bible.?id=58.9.16|AUTODETECT|” Heb. 9:16) 1 1 -1 9 0 “tw://bible.?id=58.9.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.9.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=48.3.15|AUTODETECT|” . See also ) 7 1 -1 9 0 “tw://bible.?id=48.3.15|AUTODETECT|” Gal. 3:15) 1 1 -1 9 0 “tw://bible.?id=40.23.15|AUTODETECT|” . Elsewhere both in Hebrews and in the rest of the new Testament (as in the LXX) the translation covenant is probably the best. Now to this covenant, too, the Ephesians, in their lost condition, had been strangers. At that time God had never revealed himself to them as their special Friend. And the Jews, having robbed God s covenant of its real, spiritual meaning, and having substituted for it the hope of earthly glory, had not even been able to convey to the Ephesians the glory of God s promise. See ) 7 1 -1 9 0 “tw://bible.?id=40.23.15|AUTODETECT|” Matt. 23:15) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 (4) Hopeless: having no hope ) 1 1 2 8 0 “tw://bible.?id=46.13.13|AUTODETECT|” This follows very naturally, for the Christian s hope is based on the divine promise. Accordingly, since in the earlier period the covenant-promise had not been revealed to the Ephesians, as has just been indicated, hence they also lacked hope: solid, firmly-anchored assurance of salvation. Such hope is one of God s most precious gifts, and is mentioned alongside of faith and love 7 1 -1 9 0 “tw://bible.?id=46.13.13|AUTODETECT|” I Cor. 13:13) 1 1 -1 9 0 “tw://bible.?id=47.1.7|AUTODETECT|” ). It is knowledge of God s promise plus confidence with respect to its fulfilment 7 1 -1 9 0 “tw://bible.?id=47.1.7|AUTODETECT|” II Cor. 1:7) 1 1 -1 9 0 “tw://bible.?id=45.4.18|AUTODETECT|” ). It is the proliferation of faith. It amounts to the conviction that all things will be well, even when all things seem to be wrong 7 1 -1 9 0 “tw://bible.?id=45.4.18|AUTODETECT|” Rom. 4:18) 1 1 -1 9 0 “tw://bible.?id=45.5.5|AUTODETECT|” ). It never disappoints, because it, too, like faith and love, is a divine gift 7 1 -1 9 0 “tw://bible.?id=45.5.5|AUTODETECT|” Rom. 5:5) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 In their state of unbelief the Ephesians had lacked this hope. Instead, they had been filled with fear and despair. The Greek and Roman world of Paul s day was, indeed, a hopeless world. For details on this see N.T.C. on I and II Thessalonians, pp. 110, 111.) (5) Godless: and without God in the world ) 1 1 2 8 0 “tw://bible.?id=44.14.17|AUTODETECT|” Surely they had gods, but these were vain. The Ephesians were without the one true God. This cannot mean that they were utterly abandoned by God, for we know that this is not true, for from eternity they had been included in God s decree of election. Moreover, for them, too, Christ had died (see 1:4 ff.). Besides, on the Ephesians, as well as on the people of Lystra, God had bestowed many blessings which they shared with all earth s inhabitants, though not with all in the same degree, namely, rains and fruitful seasons, filling their hearts with food and gladness 7 1 -1 9 0 “tw://bible.?id=44.14.17|AUTODETECT|” Acts 14:17) 1 1 -1 9 0 0 ). But they had been in truth without God in the world in the sense that they had been without the true knowledge of God, and therefore without holiness, righteousness, peace, and the joy of salvation. They had resembled mariners who without compass and guide were adrift in a rudderless ship during a starless night on a tempestuous sea, far away from the harbor. Nothing less than that is meant by the gloomy, awe-inspiring phrase without God in the world. That world is the mass of fallen mankind, lost, sin-laden, and exposed to the judgment.) 1 1 2 8 0 “tw://bible.?id=49.2.17|AUTODETECT|” 13. Out of the darkness and despair of heathendom the Ephesians had emerged directly into the radiance and rapture of Christianity. The great change is described in the following words: But now in Christ Jesus you who formerly were far away have been brought nearby through the blood of Christ. The words but now indicate a sharp contrast with formerly (verse 11) and at that time (verse 12). Formerly far away, now nearby. These expressions have an Old Testament background.

In the old dispensation Jehovah, in a sense, had his dwelling in the temple. That temple was in Jerusalem. Israel, therefore, was nearby. On the other hand, the Gentiles were far away. ��64�� Not only was this true literally, but even more so in a spiritual sense: they generally lacked the true knowledge of God. All this, however, was going to change. Isaiah records, in words reflected here in ) 7 1 -1 9 0 “tw://bible.*?id=49.2.17|AUTODETECT|”

Eph. 2:17) 1 1 -1 9 0 “tw://bible.*?id=23.57.19|AUTODETECT|”

I create the fruit of the lips: Peace, peace to him that is far off and to him that is near & and I will heal him 7 1 -1 9 0 “tw://bible.?id=23.57.19|AUTODETECT|” Isa. 57:19) 1 1 -1 9 0 “tw://bible.?id=44.2.39|AUTODETECT|” ). The fact that this type of phraseology was carried over into the New Testament is clear from ) 7 1 -1 9 0 “tw://bible.?id=44.2.39|AUTODETECT|” Acts 2:39) 1 1 -1 9 0 “tw://bible.?id=48.3.29|AUTODETECT|” , The promise is to you and your children and to all that are far away. It should be evident that a person could be nearby and yet far away. He could be nearby in a merely external sense, namely, because he was a sharer in the privileges of the Old Testament economy, or simply, a Jew. His heart, however, could still be far away from God. Taken in the external sense, then, those who are far away are the Gentiles, those nearby are the Jews (as in verse 17). Through faith in Christ all those to whom the gospel is proclaimed have the opportunity to draw near.

In the spiritual sense, however, those nearby are genuine believers; or as we today would say: Christians. The expression nearby through the blood of Christ, here in 2:13, must mean spiritually nearby. Moreover, in order to do justice to the entire context, the idea formerly far away but now nearby must be explained in the light of verse 12 taken in its entirety. The meaning that results is this: formerly separate from Christ, now in Christ Jesus saved by grace through faith (verse 8); formerly alienated from the commonwealth of Israel, now fellow-citizens with the saints and members of the household of God (verse 19); formerly strangers to the covenants of the promise, now covenant members 7 1 -1 9 0 “tw://bible.?id=48.3.29|AUTODETECT|” Gal. 3:29) 1 1 -1 9 0 0 ); formerly without God, now at peace with him (verse 17) and in possession of the privilege of blessed access (verses 16 18).) 1 1 2 8 0 “tw://bible.?id=23.9.6|AUTODETECT|” With this explanation justice is done to the context, which shows that the terms far away and nearby must be construed both perpendicularly and horizontally. As to the first the God-man relationship the Ephesians in their former state had been so far removed from God that the intervening distance could be measured only by the greatness of the sacrifice required to bring them nearby. But by faith they had been brought close to God s heart. As to the second, the annihilation of the perpendicular distance had brought about the cessation of the horizontal also, for at the cross Jew and Gentile, both reconciled to God, had embraced each other. Through the blood of Christ (for explanation see on 1:7) sin, the great separator, had been vanquished. With reference to this horizontal reconciliation brought about by Christ crucified, the apostle continues: 14.

For he himself is our peace, who made both one and has broken down the barrier formed by the dividing wall, the hostility.��65�� The forward position of the pronoun that refers to Christ shows that the proper English translation is he himself, or he alone. He himself is our peace, that is, what everything else whether the law with its ordinances, human merit, law-works of whatever kind, sacrifices, etc. could not do, he, he alone in his own person, has done, for he is the very embodiment of peace. In his capacity as the Prince of Peace 7 1 -1 9 0 “tw://bible.?id=23.9.6|AUTODETECT|” Isa. 9:6) 1 1 -1 9 0 “tw://bible.?id=43.14.27|AUTODETECT|” ) he, by means of his voluntary sacrifice, has brought about peace 7 1 -1 9 0 “tw://bible.?id=43.14.27|AUTODETECT|” John 14:27) 1 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” 16:33) 1 1 -1 9 0 “tw://bible.?id=43.20.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.20.19|AUTODETECT|” 20:19) 1 1 -1 9 0 “tw://bible.?id=43.20.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.20.20|AUTODETECT|” 20) 1 1 -1 9 0 0 ): reconciliation between God and man, hence also between Gentiles and Jews. As to the latter groups, he has made both��66�� one, has welded them into one organic unit, namely, the church. That the reference is here to the reconciliation between Gentiles and Jews is clear from the fact that these are the two groups mentioned in the immediate context (verses 11 and 12).) 1 2 2 8 0 0 Between the Gentiles and the Jews there had long been a formidable obstacle, a hatred-barrier.��67�� It is called a barrier of or formed by the dividing wall or fence, a figurative reference to the law considered as a cause of separation and enmity between Jews and Gentiles. See on verse 15. When Paul speaks about this barrier of hostility, there may be an allusion to the barricade which in Jerusalem separated the court of the Gentiles from the temple proper, and on which there was an inscription threatening death to any non-Jew who tried to pass it:) No foreigner may enter within the barricade which surrounds the sanctuary and enclosure. Anyone who is caught doing so will have himself to blame for his ensuing death. ��68��) 1 1 2 8 0 “tw://bible.?id=43.18.28|AUTODETECT|” But the allusion, if any, to that literal barricade is only by way of illustration. What the apostle was actually speaking of was something far more serious and dreadful, namely, inveterate hostility between the two groups. Humanly speaking, the wall of hatred and contempt that divided Jew and Gentile had been strengthened by centuries of mutual disparagement and mudslinging. A few more years and the pent-up hostility of generations would burst into an open flame, and one of the most cruel and bitter wars would be fought. It would result in the destruction of Jerusalem, a.d. 70. To the Jews the Gentiles were dogs.

Many other vituperative expressions were used. Non-Jews were considered unclean, people with whom one must have almost none but unavoidable dealings. By many prominent Jews and rabbis even proselytes were despised. Close association with Gentiles meant defilement 7 1 -1 9 0 “tw://bible.?id=43.18.28|AUTODETECT|” John 18:28) 1 1 -1 9 0 “tw://bible.?id=42.19.46|AUTODETECT|” ). To be sure, the temple had its court of the Gentiles, but even this space was at times filled with Jewish merchants and money-changers, with oxen, sheep, and doves, instead of being reserved for holy purposes. The result was that it failed to contribute its share in making the temple a house of prayer 7 1 -1 9 0 “tw://bible.?id=42.19.46|AUTODETECT|” Luke 19:46) 1 1 -1 9 0 “tw://bible.?id=23.56.7|AUTODETECT|” ) for all peoples 7 1 -1 9 0 “tw://bible.?id=23.56.7|AUTODETECT|” Isa. 56:7) 1 1 -1 9 0 “tw://bible.?id=43.18.35|AUTODETECT|” ). And, of course, the Gentiles treated the Jews similarly. By them the Jews were considered enemies of the human race, a people filled with a hostile disposition toward everybody. We can well imagine with what gesture of disdain and in what tone of contempt Pilate must have said, I, surely, am not a Jew, am I? 7 1 -1 9 0 “tw://bible.?id=43.18.35|AUTODETECT|” John 18:35) 1 1 -1 9 0 “tw://bible.?id=44.16.20|AUTODETECT|” ). Across the centuries we can still hear the owners of the Philippian slave-girl denounce the Jewish trouble-makers (Paul and Silas!) in these words of contempt, These men, being Jews, do exceedingly trouble our city 7 1 -1 9 0 “tw://bible.?id=44.16.20|AUTODETECT|” Acts 16:20) 1 1 -1 9 0 “tw://bible.?id=44.18.2|AUTODETECT|” ). Cf. ) 7 1 -1 9 0 “tw://bible.?id=44.18.2|AUTODETECT|” Acts 18:2) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=51.1.20|AUTODETECT|” Yet, wonder of wonders, Christ Jesus, the Peace-maker, had broken down this barrier of hostility. Believers from the Jews and believers from the Gentiles were dwelling together in unity in the midst of a world of bitterness and turmoil. How had this been accomplished? Christ had broken down the barrier formed by the dividing wall, the hostility, 15. by abolishing��69�� in his flesh the law of commandments with its requirements. That law, in the sense here meant, was the dividing wall which had to be abolished if peace was to be established between Jew and Gentile. Now in his flesh, that is, in his body nailed to the cross where he shed his blood 7 1 -1 9 0 “tw://bible.?id=51.1.20|AUTODETECT|” Col. 1:20) 1 1 -1 9 0 “tw://bible.?id=51.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.14|AUTODETECT|” 2:14) 1 1 -1 9 0 “tw://bible.?id=58.10.20|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=58.10.20|AUTODETECT|” Heb. 10:20) 1 1 -1 9 0 “tw://bible.?id=45.1.21|AUTODETECT|” ), Christ abolished the law. Of course, this cannot mean that he did away with the law as a moral principle embedded in man s very conscience 7 1 -1 9 0 “tw://bible.?id=45.1.21|AUTODETECT|” Rom. 1:21) 1 1 -1 9 0 “tw://bible.?id=45.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.2.14|AUTODETECT|” 2:14) 1 1 -1 9 0 “tw://bible.?id=45.2.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.2.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=2.20.1-2.20.17|AUTODETECT|” ), formalized in the decalogue 7 1 -1 9 0 “tw://bible.?id=2.20.1-2.20.17|AUTODETECT|” Exod. 20:1 17) 1 1 -1 9 0 “tw://bible.?id=5.5.6-5.5.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.6-5.5.21|AUTODETECT|” Deut. 5:6 21) 1 1 -1 9 0 “tw://bible.?id=40.22.34-40.22.40|AUTODETECT|” ), summarized in the rule of love for God and for one s neighbor 7 1 -1 9 0 “tw://bible.?id=40.22.34-40.22.40|AUTODETECT|” Matt. 22:34 40) 1 1 -1 9 0 “tw://bible.?id=41.12.28-41.12.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.12.28-41.12.34|AUTODETECT|” Mark 12:28 34) 1 1 -1 9 0 “tw://bible.?id=42.10.25-42.10.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.25-42.10.28|AUTODETECT|” Luke 10:25 28) 1 1 -1 9 0 “tw://bible.?id=45.13.8-45.13.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.13.8-45.13.10|AUTODETECT|” Rom. 13:8 10) 1 1 -1 9 0 “tw://bible.?id=48.5.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.14|AUTODETECT|” Gal. 5:14) 1 1 -1 9 0 “tw://bible.?id=43.13.34|AUTODETECT|” ), and climaxed in the new commandment 7 1 -1 9 0 “tw://bible.?id=43.13.34|AUTODETECT|” John 13:34) 1 1 -1 9 0 “tw://bible.?id=43.13.35|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.13.35|AUTODETECT|” 35) 1 1 -1 9 0 “tw://bible.?id=45.7.22|AUTODETECT|” ). By God s grace and through the indwelling Spirit the believer, in principle, obeys this law out of gratitude for salvation received. He delights in it 7 1 -1 9 0 “tw://bible.?id=45.7.22|AUTODETECT|” Rom. 7:22) 1 1 -1 9 0 “tw://bible.?id=51.2.14|AUTODETECT|” ). Also, since his obedience in this life is only in principle, never perfect, the believer rejoices in the fact that Christ, by means of his active and passive obedience, has fully satisfied the demands of this law and borne its curse. But while, according to many, the apostle here in verse 15, also refers to this satisfaction rendered by Christ, which opinion I believe to be correct, I agree with Grosheide (op. cit., p. 45) that Paul was thinking especially of the ceremonial law. The very wording the law of commandments with its requirements points in that direction. So, and very clearly, does the parallel passage, ) 7 1 -1 9 0 “tw://bible.?id=51.2.14|AUTODETECT|” Col. 2:14) 1 1 -1 9 0 “tw://bible.?id=51.2.11|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=51.2.11|AUTODETECT|” Col. 2:11) 1 1 -1 9 0 “tw://bible.?id=51.2.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.2.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=51.2.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.2.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=40.15.3|AUTODETECT|” ). The reference then is especially to the many rules and regulations of the Mosaic Code, stipulations with respect to such matters as fasts, feasts, foods, offerings, circumcision, etc. The great error committed by the Jews was that they had shifted the emphasis from the moral to the ceremonial law, and as to the latter, had made void the law of God by their tradition, having added ever so many rules and regulations of their own 7 1 -1 9 0 “tw://bible.?id=40.15.3|AUTODETECT|” Matt. 15:3) 1 1 -1 9 0 “tw://bible.?id=40.15.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.15.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=51.3.10|AUTODETECT|” ). Since the return from the exile the Jewish religion had become formalistic to a very great extent. Obedience to traditional ordinances was stressed. Now it was this very emphasis on ceremonial stipulations, even those stipulations contained in the law of Moses, that formed the dividing wall between Jews and Gentiles. For example, the latter could see no reason why a man had to be circumcised in order to be saved. The passage (verse 15) teaches that Christ, by his suffering and death, put an end to the law of ceremonies, and caused its binding power to cease.

These ceremonial regulations had served their purpose. During his entire life on earth, especially on Calvary, Christ fulfilled all these shadows in order that in himself��70�� he might create of the two one new man, (so) making peace. Since Christ is both the seed of the woman and the seed of Abraham it is not surprising that in him Jew and Gentile meet so as to become one new man, a new humanity 7 1 -1 9 0 “tw://bible.?id=51.3.10|AUTODETECT|” Col. 3:10) 1 1 -1 9 0 “tw://bible.?id=51.3.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.3.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=44.16.31|AUTODETECT|” ). In him the two were created (cf. verse 10) one! When the Christian was able to say to the Gentile, as well as to the Jew, Believe in the Lord Jesus, and you will be saved, you and your household 7 1 -1 9 0 “tw://bible.?id=44.16.31|AUTODETECT|” Acts 16:31) 1 1 -1 9 0 “tw://bible.?id=46.1.23|AUTODETECT|” ), meaning, Nothing less than this is required of you, but also nothing more, the dividing wall, which for so long a time had been a hostile barrier between Jew and Gentile, came crashing down. It was in that way that Christ by his atonement made peace, the very peace referred to in verse 14. In further explanation of the purpose of Christ s sacrifice whereby he abolished in himself the law of commandments in ordinances, the apostle adds, 16. and might reconcile both of them in one body to God through the cross, having slain the hostility by means of it. What Paul describes in the present verse is not only the reconciliation between Jews and Gentiles but also that basic reconciliation, namely, between a. the two groups, now viewed as one body, the church (as in 1:22, 23; 3:6; 4:4 ff.; 5:23, 30), and b. God. In fact it is on that basic reconciliation that the emphasis falls in the first part of the verse.

The meaning is that Christ s atoning death had achieved its purpose: the proper relation between the Ephesians and their God had been established. By grace those estranged from God, having heard and accepted the gospel, had laid aside their wicked alienation from God and had entered into the fruits of Christ s perfect atonement. This miracle had been achieved through the cross, that very cross which to the Jews was a stumblingblock and to the Gentiles folly 7 1 -1 9 0 “tw://bible.?id=46.1.23|AUTODETECT|” I Cor. 1:23) 1 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” ). It was by means of Christ s death on the cross that the curse had been borne, and, having been borne, had been lifted off the hearts and lives of all believers 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Gal. 3:13) 1 1 -1 9 0 0 ). The miracle of Calvary, however, was even more thrilling, for, through the strange instrument of the cross,��71�� the Sufferer not only reconciled to God both Jews and Gentiles but also slew the deeply-rooted antipathy that had existed for so long a time between the two groups.) 1 1 2 8 0 “tw://bible.?id=47.5.20|AUTODETECT|” The basic lesson holds for all time. The reason why there is so much strife in this world, between individuals, families, social or political groups, whether small or large, is that the contending parties, through the fault of either or both, have not found each other at Calvary. Only then when sinners have been reconciled to God through the cross will they be truly reconciled to each other. This shows how very important it is to preach the gospel to all men, and to beseech them (!) on behalf of Christ to be reconciled with God 7 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” II Cor. 5:20) 1 1 -1 9 0 0 ). For a world torn by unrest and friction the gospel is the only answer.) 1 1 2 8 0 “tw://bible.?id=43.14.12|AUTODETECT|” 17. The idea of peace between God and man, consequently also between man and man (Jew and Gentile), brought about by Christ s self-sacrifice (verses 14 16), is continued in the words: and he came and proclaimed the good news: Peace to you, those far away, and peace��72�� to those nearby. The emphasis here is on basic peace (between God and man), as verse 18 indicates. Not only did Christ by means of his substitutionary suffering merit this peace for his people, he also wanted them to know about it and to experience it in their hearts. This peace is the inner assurance that all is well because the curse of the law has been removed, the guilt transferred, the punishment borne, salvation procured. He came to proclaim this peace. This coming refers, in all probability, to all of Christ s work on earth, that which he himself in person performed during his earthly sojourn and that which he continued to accomplish by means of the apostles and others 7 1 -1 9 0 “tw://bible.?id=43.14.12|AUTODETECT|” John 14:12) 1 1 -1 9 0 “tw://bible.?id=44.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.1|AUTODETECT|” Acts 1:1) 1 1 -1 9 0 “tw://bible.?id=44.4.10|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=44.4.10|AUTODETECT|” 4:10) 1 1 -1 9 0 “tw://bible.?id=44.4.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.4.30|AUTODETECT|” 30) 1 1 -1 9 0 “tw://bible.?id=40.9.13|AUTODETECT|” ). That it was peace which he not only brought about but also proclaimed appears from the passages already referred to (see on verse 14). It is implied also in such beautiful texts as ) 7 1 -1 9 0 “tw://bible.?id=40.9.13|AUTODETECT|” Matt. 9:13) 1 1 -1 9 0 “tw://bible.?id=42.19.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.19.10|AUTODETECT|” Luke 19:10) 1 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” I Tim. 1:15) 1 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” . Notice also the wideness of the mercy here revealed: he came to call sinners, the lost. Destined to be included in that category were not only Israelitish sheep but also other sheep 7 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” John 10:16) 1 1 -1 9 0 “tw://bible.?id=40.28.18-40.28.20|AUTODETECT|” ). Christ, when lifted up from the earth, drew all men, regardless of blood or race, to himself. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.28.18-40.28.20|AUTODETECT|” Matt. 28:18 20) 1 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” John 1:29) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” 3:16) 1 1 -1 9 0 “tw://bible.?id=43.11.51|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.51|AUTODETECT|” 11:51) 1 1 -1 9 0 0 . He, accordingly, gospeled��73�� the gladsome message of that which the Triune God through him had done, urging all to receive it: both those far away, the Gentiles (see on verses 12, 13), and those nearby, the Jews, here called nearby because of the many privileges they had received, including the knowledge of the one true God.) 1 1 2 8 0 “tw://bible.?id=43.3.16-43.3.18|AUTODETECT|” 18. Paul continues, as it were, We know that both Jew and Gentile have obtained this peace through Christ s suffering on the cross for through him we both have our access in one Spirit to the Father. It is through Christ, through him alone that is, through the shedding of his blood (verse 13), the sacrifice of his flesh (verse 15), the curse borne by him on the cross (verse 16) that access to the Father was made possible and real. There was and there is no other way. See 3:12; ) 7 1 -1 9 0 “tw://bible.?id=43.3.16-43.3.18|AUTODETECT|” John 3:16 18) 1 1 -1 9 0 “tw://bible.?id=43.10.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.10.9|AUTODETECT|” 10:9) 1 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” 14:6) 1 1 -1 9 0 “tw://bible.?id=44.4.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.12|AUTODETECT|” Acts 4:12) 1 1 -1 9 0 “tw://bible.?id=45.5.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.5.1|AUTODETECT|” Rom. 5:1) 1 1 -1 9 0 “tw://bible.?id=45.5.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.5.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=49.2.17|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=49.2.17|AUTODETECT|” Eph. 2:17) 1 1 -1 9 0 “tw://bible.?id=49.2.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.2.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=58.4.14-58.4.16|AUTODETECT|” ); 5:10; ) 7 1 -1 9 0 “tw://bible.?id=58.4.14-58.4.16|AUTODETECT|” Heb. 4:14 16) 1 1 -1 9 0 “tw://bible.?id=66.7.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.7.14|AUTODETECT|” Rev. 7:14) 1 1 -1 9 0 “tw://bible.?id=45.5.12|AUTODETECT|” . It was he who supplied the objective basis apart from which access would have been impossible. The word access occurs only here and in 3:12 and ) 7 1 -1 9 0 “tw://bible.?id=45.5.12|AUTODETECT|” Rom. 5:12) 1 1 -1 9 0 “tw://bible.?id=42.10.21|AUTODETECT|” . It follows from 3:12 that it may be defined as freedom of approach to the Father, in the confidence that we, Jew and Gentile, have found favor with him. Subjectively speaking, it is in or by means of the Spirit that man has access to the Father. Though there are those who reject the common view that the reference is here to the Holy Spirit, the third person of the Holy Trinity, this departure from the usual interpretation is not well grounded. Here in 2:18, as well as so often in Ephesians (1:3 14; 1:17; 3:14 17; 4:4 6; 5:18 20), there is a clear confession of the doctrine of the Trinity. Besides, elsewhere, too, confident approach to the Father is associated with the indwelling and enabling power of the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=42.10.21|AUTODETECT|” Luke 10:21) 1 1 -1 9 0 “tw://bible.?id=42.10.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.10.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=45.8.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.15|AUTODETECT|” Rom. 8:15) 1 1 -1 9 0 “tw://bible.?id=45.8.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.8.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=66.22.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.22.17|AUTODETECT|” Rev. 22:17) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=1.18.23|AUTODETECT|” However, to appreciate more fully how inestimably glorious is this privilege of access it should be seen in the light of concrete reality, that is, of actual cases in which it is superbly illustrated. In some of the instances about to be mentioned it is one quality that strikes us, in others it is another. Often it is a combination of two or more qualities. Among these pleasing attributes of access to the Father may be mentioned the following: reverence, earnestness, pertinacity , concern for the welfare of others and/or for the glory of God s name, ability to distinguish between what is needful and what is merely wishful, world-embracing sympathy, spontaneity or naturalness, pleasing simplicity of faith. Illustrations: Abraham s intercession for the cities of the plain 7 1 -1 9 0 “tw://bible.?id=1.18.23|AUTODETECT|” Gen. 18:23) 1 1 -1 9 0 “tw://bible.?id=1.32.26|AUTODETECT|” ff.); Jacob s wrestling at the Jabbok 7 1 -1 9 0 “tw://bible.?id=1.32.26|AUTODETECT|” Gen. 32:26) 1 1 -1 9 0 “tw://bible.?id=2.32.32|AUTODETECT|” ); Moses entreaty for the people of Israel 7 1 -1 9 0 “tw://bible.?id=2.32.32|AUTODETECT|” Exod. 32:32) 1 1 -1 9 0 “tw://bible.?id=9.1.10|AUTODETECT|” ); Hannah s prayer for a child 7 1 -1 9 0 “tw://bible.?id=9.1.10|AUTODETECT|” I Sam. 1:10) 1 1 -1 9 0 “tw://bible.?id=9.1.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=9.1.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=9.3.10|AUTODETECT|” ); Samuel s answer to Jehovah s call 7 1 -1 9 0 “tw://bible.?id=9.3.10|AUTODETECT|” I Sam. 3:10) 1 1 -1 9 0 “tw://bible.?id=9.7.5-9.7.11|AUTODETECT|” ); his cry to God at Ebenezer 7 1 -1 9 0 “tw://bible.?id=9.7.5-9.7.11|AUTODETECT|” I Sam. 7:5 11) 1 1 -1 9 0 “tw://bible.?id=14.6.12|AUTODETECT|” ); David s many confessions, pleas, expressions of thanksgiving and adoration (in the Psalms); Solomon s prayer at the dedication of the temple 7 1 -1 9 0 “tw://bible.?id=14.6.12|AUTODETECT|” II Chron. 6:12) 1 1 -1 9 0 “tw://bible.?id=14.20.5|AUTODETECT|” ff.); the supplications of Jehoshaphat when beset by enemies 7 1 -1 9 0 “tw://bible.?id=14.20.5|AUTODETECT|” II Chron. 20:5) 1 1 -1 9 0 “tw://bible.?id=11.18.36|AUTODETECT|” ff.), of Elijah on Carmel 7 1 -1 9 0 “tw://bible.?id=11.18.36|AUTODETECT|” I Kings 18:36) 1 1 -1 9 0 “tw://bible.?id=12.19.15|AUTODETECT|” ff.), and of Hezekiah when he had received Sennacherib s defiant letter 7 1 -1 9 0 “tw://bible.?id=12.19.15|AUTODETECT|” II Kings 19:15) 1 1 -1 9 0 “tw://bible.?id=15.9.5|AUTODETECT|” ff.); the prayerful interjections of Ezra 7 1 -1 9 0 “tw://bible.?id=15.9.5|AUTODETECT|” Ezra 9:5) 1 1 -1 9 0 “tw://bible.?id=16.5.19|AUTODETECT|” ) and of Nehemiah 7 1 -1 9 0 “tw://bible.?id=16.5.19|AUTODETECT|” Neh. 5:19) 1 1 -1 9 0 “tw://bible.?id=16.6.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=16.6.9|AUTODETECT|” 6:9) 1 1 -1 9 0 “tw://bible.?id=16.6.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=16.6.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=16.13.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=16.13.22|AUTODETECT|” 13:22) 1 1 -1 9 0 “tw://bible.?id=16.13.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=16.13.29|AUTODETECT|” 29) 1 1 -1 9 0 “tw://bible.?id=16.13.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=16.13.31|AUTODETECT|” 31) 1 1 -1 9 0 “tw://bible.?id=27.9.3-27.9.19|AUTODETECT|” ); Daniel s confession 7 1 -1 9 0 “tw://bible.?id=27.9.3-27.9.19|AUTODETECT|” Dan. 9:3 19) 1 1 -1 9 0 “tw://bible.?id=42.18.13|AUTODETECT|” ); the prayers of the publican 7 1 -1 9 0 “tw://bible.?id=42.18.13|AUTODETECT|” Luke 18:13) 1 1 -1 9 0 “tw://bible.?id=44.4.24-44.4.31|AUTODETECT|” ), of the early church 7 1 -1 9 0 “tw://bible.?id=44.4.24-44.4.31|AUTODETECT|” Acts 4:24 31) 1 1 -1 9 0 “tw://bible.?id=44.7.59|AUTODETECT|” ), of Stephen 7 1 -1 9 0 “tw://bible.?id=44.7.59|AUTODETECT|” Acts 7:59) 1 1 -1 9 0 “tw://bible.?id=44.7.60|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.7.60|AUTODETECT|” 60) 1 1 -1 9 0 “tw://bible.?id=49.1.15|AUTODETECT|” ), and of Paul 7 1 -1 9 0 “tw://bible.?id=49.1.15|AUTODETECT|” Eph. 1:15) 1 1 -1 9 0 “tw://bible.?id=49.3.14-49.3.21|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=49.3.14-49.3.21|AUTODETECT|” 3:14 21) 1 1 -1 9 0 “tw://bible.?id=66.22.17|AUTODETECT|” ; etc.); and the yearning of the bride for the coming of the Bridegroom 7 1 -1 9 0 “tw://bible.?id=66.22.17|AUTODETECT|” Rev. 22:17) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.10.21|AUTODETECT|” In a place all by itself, yet full of instruction for all his followers, is the manner in which Jesus, while on earth, approached his Father 7 1 -1 9 0 “tw://bible.?id=42.10.21|AUTODETECT|” Luke 10:21) 1 1 -1 9 0 “tw://bible.?id=42.10.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.10.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” 23:34) 1 1 -1 9 0 “tw://bible.?id=42.23.46|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.23.46|AUTODETECT|” 46) 1 1 -1 9 0 “tw://bible.?id=43.11.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.41|AUTODETECT|” John 11:41) 1 1 -1 9 0 “tw://bible.?id=43.11.42|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.11.42|AUTODETECT|” 42) 1 1 -1 9 0 “tw://bible.?id=43.17.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.17.0|AUTODETECT|” 17) 1 1 -1 9 0 0 ). From these prayers not a single virtue of access is excluded.) 1 1 2 8 0 “tw://bible.?id=51.3.11|AUTODETECT|” It must be borne in mind, however, that, as defined above, access is more than prayer. It is first of all the condition of the soul that rests in the Lord, surrendering itself fully to him, trusting that he will, in answer to prayer, fulfil every need. Prayer, being the natural result of this state of heart and mind, is an essential element in access. And since Jew and Gentile, on equal terms, through the Son, have access in one Spirit to the Father, the world-embracing extent of Christ s church is once more emphasized. See ) 7 1 -1 9 0 “tw://bible.?id=51.3.11|AUTODETECT|” Col. 3:11) 1 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” Gal. 3:28) 1 1 -1 9 0 0 .) 1 12 2 8 0 0 Chapter 2) Verses 19 22) Theme: The Church Glorious) I. Adoration) for its) U niversal Scope (embracing both Jew and Gentile).) 3. shown by the fact that the church of Jew and Gentile is growing into one building, a holy sanctuary in the Lord, of which Christ Jesus is himself the chief cornerstone) ) 2:19 22) 3. A Sanctuary of Jew and Gentile) 19 So then you are no longer strangers and aliens, but you are fellow-citizens with the saints and members of the household of God, 20 built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone, 21 in whom the entire building, harmoniously fitted together, is growing into a holy sanctuary in the Lord, 22 in which you also together with (all the others) are being built up for a dwelling-place of God in the Spirit.) ) 1 1 2 8 0 “tw://bible.?id=2.2.22|AUTODETECT|” Since, therefore, Christ has reconciled both Gentile and Jew to God through his suffering on the cross, and both have their access in one Spirit to the Father, hence all inequality between the two groups, as far as their standing in the sight of God is concerned, has ceased, a thought to which Paul gives expression in the words: 19. So then you are no longer strangers and aliens, but you are fellow-citizens with the saints and members of the household of God & The Ephesians, believers from the Gentiles for the greater part, had been strangers (see verse 12), as it were citizens of another country, but no longer were they to be considered mere foreigners who happened to be visiting the people of another land. Nor were they even to be regarded as aliens or sojourners, mere Gibeonites who dwelt in the midst of Israel without having obtained full rights of citizens. Cf. ) 7 1 -1 9 0 “tw://bible.?id=2.2.22|AUTODETECT|” Exod. 2:22) 1 1 -1 9 0 “tw://bible.?id=44.7.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.6|AUTODETECT|” Acts 7:6) 1 1 -1 9 0 “tw://bible.?id=46.3.11|AUTODETECT|” . On the contrary, they are fellow-citizens (a word occurring only here in the New Testament) with the saints, that is, with all those who were separated from the world and consecrated to God as a people for his own possession. The church is not to be divided into first-class members (Jewish converts to Christianity) and second-class members (Gentile converts to Christianity). The terms of admission are the same for all: faith in the Lord Jesus Christ, a faith working through love. The rank or standing is also the same. Expressing this thought in language still more intimate, the apostle declares that these former Gentiles are now members of the household of God.

The household or family is a more intimate unit than the state. Brothers and sisters (household-members) is a more endearing term than fellow-citizens. 20. The double sense of the Greek word oikos (household, house) makes it natural for the apostle, by an easy transition, to change his metaphor from family-life to architecture. Hence, he continues: built upon the foundation of the apostles and prophets.��74�� The sense in which the apostles and prophets were, indeed, though in a secondary sense, the foundation of the church,��75�� has been indicated in the Introduction, p. 50. Not in the least does such a statement constitute any contradiction of ) 7 1 -1 9 0 “tw://bible.?id=46.3.11|AUTODETECT|” I Cor. 3:11) 1 1 -1 9 0 0 , where Paul teaches that the real or primary foundation is, and can be none other than, Jesus Christ. In fact, by calling Christ the cornerstone , that is, that part of this foundation in which the latter achieves its super-excellence, luster is added to the metaphor. The joyful testimony made by the apostles and prophets in confirmation of the very fact that the basic or primary foundation is Christ makes it possible that, in a secondary sense, they, too, can be called the church s foundation. On the term apostles see 1:1; 4:11. The position that the term prophets as here used refers to the Old Testament bearers of that appellative, such as Moses, Elijah, Isaiah, Jeremiah, etc. (thus Lenski, op. cit., pp. 450 453), is open to serious objections; such as the following: (1) Apostles are mentioned first, then prophets; (2) the designation foundation of the house, a dwelling shared equally by Jew and Gentile, suits the New Testament prophets better than those of the old dispensation; (3) according to 4:8 11 the prophets there mentioned immediately after the apostles, just as here in 2:20, are gifts bestowed on the church by the ascended Christ; hence, prophets of the New Testament era; and (4) 3:5, where the same expression apostles and prophets occurs in a context from which the reference to the prophets of the old dispensation is definitely excluded, would seem to clinch the argument in favor of New Testament prophets. As to the office or function which these New Testament prophets performed, in distinction from the apostles, see on 4:11.) 1 1 2 8 0 “tw://bible.?id=23.28.16|AUTODETECT|” Paul continues: Christ Jesus himself being the chief cornerstone.��76�� Other references to this stone, clearly showing that it symbolizes Christ, are ) 7 1 -1 9 0 “tw://bible.?id=23.28.16|AUTODETECT|” Isa. 28:16) 1 1 -1 9 0 “tw://bible.?id=19.118.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.118.22|AUTODETECT|” Ps. 118:22) 1 1 -1 9 0 “tw://bible.?id=40.21.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.21.42|AUTODETECT|” Matt. 21:42) 1 1 -1 9 0 “tw://bible.?id=44.4.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.11|AUTODETECT|” Acts 4:11) 1 1 -1 9 0 “tw://bible.?id=60.2.5|AUTODETECT|” . The cornerstone of a building, in addition to being part of the foundation and therefore supporting the superstructure, finalizes its shape, for, being placed at the corner formed by the junction of two primary walls, it determines the lay of the walls and crosswalls throughout. All the other stones must adjust themselves to this cornerstone. So also, in addition to resting in Christ, the spiritual house is determined as to its character by him. It is he who settles the question as to what this house is to be in the sight of God, and as to what is its function in God s universe. It is Christ who gives the house its needed direction. Believers, as living stones 7 1 -1 9 0 “tw://bible.*?id=60.2.5|AUTODETECT|” I Peter 2:5) 1 1 -1 9 0 0 ), must regulate their lives in accordance with the will of the cornerstone, Christ. 21. The apostle adds: in whom the entire building,��77�� harmoniously fitted together, is growing into a holy sanctuary in the Lord.) 1 2 2 8 0 0 Another thought is added now to the one just expressed. We now learn that Christ, in addition to being the principle of the church s stability and direction is also the principle of its growth. It is in vital union with him that the entire building is growing or rising. There is nothing static about this edifice. It is a living building consisting of living stones: believers. And since each living stone makes his own contribution to the growth and beauty of the building, the latter is described as harmoniously fitted together.

Compare 4:16. Thus the building becomes, ever increasingly, a holy sanctuary in the Lord. It is holy, that is, cleansed and consecrated, because of the blood and Spirit of Christ.) Turning now from the general thought to the special application, Paul states: 22. in which you also together with (all the others) are being built up for a dwelling-place of God in the Spirit. Very comforting is this assurance. The apostle says, as it were, The business of being built up concerns you, Ephesians, as well as all other believers; it has reference to you, who are for the most part Gentiles, as well as to the Jews. God s love is as wide as the ocean.

It is all-embracing. Moreover, you are being built up together, in the closest possible association with each other, through active fellowship. Thus, the church universal gradually rises. It will not be finished until the day of the consummation of all things. Then it will be in perfection what it is even now in principle, namely, a dwelling-place of God in (that is, by virtue of the cleansing and transforming operation of) the Spirit. ) 1 1 2 8 0 “tw://bible.?id=44.17.24|AUTODETECT|” That this house(hold) of God, rising building, holy sanctuary in the Lord, dwelling-place of God, is a spiritual and not a physical entity requires no proof. Paul is clearly speaking about the church glorious, gathered out of all the nations, until at last the number of the elect is complete. The question arises, however, Is there any allusion here, however faint, to a physical temple, so that the image of the latter would serve as a kind of background? And if there be such an allusion is it possible that it might shed light on the meaning of the passage? In favor of the idea of an implied and indirect reference to a literal temple or to literal temples is the fact that when, during his second missionary journey, the apostle had made a tour of the city of Athens, observing closely its sacred places and objects, he had remarked, The God who made the world and everything in it & does not live in sanctuaries made by (human) hands 7 1 -1 9 0 “tw://bible.?id=44.17.24|AUTODETECT|” Acts 17:24) 1 1 -1 9 0 “tw://bible.?id=44.7.46-44.7.50|AUTODETECT|” ). In the given context the meaning must have been: he cannot be localized in (or restricted to) one of your (heathen) temples. Yet the same words also applied to the temple at Jerusalem, as is shown by the use Stephen makes of them in ) 7 1 -1 9 0 “tw://bible.?id=44.7.46-44.7.50|AUTODETECT|” Acts 7:46 50) 1 1 -1 9 0 “tw://bible.?id=50.3.5|AUTODETECT|” . It would seem to be established, therefore, that when the apostle concentrated his attention on God s dwelling-place, the contrast between the true and the false was not absent from his mind; and also that, being a Jew, the contrast between shadow and reality, type and antitype, was appreciated by him. He was of the tribe of Benjamin, a Hebrew of Hebrews 7 1 -1 9 0 “tw://bible.?id=50.3.5|AUTODETECT|” Phil. 3:5) 1 1 -1 9 0 “tw://bible.?id=44.22.3|AUTODETECT|” ), and had received his early training in Jerusalem, at the feet of Gamaliel 7 1 -1 9 0 “tw://bible.?id=44.22.3|AUTODETECT|” Acts 22:3) 1 1 -1 9 0 “tw://bible.?id=44.22.17|AUTODETECT|” ). After his conversion, the heavenly voice had spoken to him while he was praying in the temple 7 1 -1 9 0 “tw://bible.?id=44.22.17|AUTODETECT|” Acts 22:17) 1 1 -1 9 0 “tw://bible.?id=44.22.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.22.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=44.21.0|AUTODETECT|” ). Moreover, it was in this same temple at the close of his third missionary journey, that he had been mobbed and arrested 7 1 -1 9 0 “tw://bible.?id=44.21.0|AUTODETECT|” Acts 21) 1 1 -1 9 0 “tw://bible.?id=49.2.21|AUTODETECT|” ). The result had been his incarceration, first at Caesarea, then at Rome for his first Roman imprisonment, during which Ephesians was written, as were also Colossians, Philemon, and Philippians. It would have been almost impossible, therefore, for Paul to have written ) 7 1 -1 9 0 “tw://bible.?id=49.2.21|AUTODETECT|” Eph. 2:21) 1 1 -1 9 0 “tw://bible.?id=49.2.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.2.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=43.2.18-43.2.22|AUTODETECT|” without at least alluding to the Jerusalem temple. Most commentators who refer to this question at all many skip it entirely agree with this position. He [Paul] thinks of the Sanctuary at Jerusalem, which was a type and symbol both of Christ 7 1 -1 9 0 “tw://bible.?id=43.2.18-43.2.22|AUTODETECT|” John 2:18 22) 1 1 -1 9 0 “tw://bible.?id=49.2.20-49.2.22|AUTODETECT|” ) and of his Church (Lenski, op. cit., p. 459). The same author definitely rejects the idea that in Paul s words there might also be an indirect reference to a pagan sanctuary. Others, however, stress the idea that the famous image of the spiritual temple, in which perhaps we may trace some recollection of the magnificent temple of Artemis,��78�� which all Asia and the world worshiped, belongs in ) 7 1 -1 9 0 “tw://bible.?id=49.2.20-49.2.22|AUTODETECT|” Eph. 2:20 22) 1 1 -1 9 0 “tw://bible.?id=44.17.24|AUTODETECT|” , nowhere else. Though it is not possible to prove an allusion to the image which, according to popular belief, had fallen from heaven, there are, nevertheless, certain facts that would seem to favor it. Note the following: (1) It has already been pointed out that the words of Paul quoted in ) 7 1 -1 9 0 “tw://bible.?id=44.17.24|AUTODETECT|” Acts 17:24) 1 1 -1 9 0 “tw://bible.?id=44.19.23-44.19.41|AUTODETECT|” are applicable to any man-made temple, whether at Jerusalem or elsewhere. (2) The apostle was writing this letter to the people who lived in and around the very city which housed the temple of Artemis (by the Romans identified with Diana), one of the seven wonders of the ancient world. (3) During Paul s ministry at Ephesus his preaching had collided head-on with the cult of the goddess, a fact that had been thoroughly grasped by Demetrius and his fellow-craftsmen. Demetrius, in addressing his colleagues, had pointed out that because of Paul s preaching there was danger that the temple of the great goddess Artemis would cease to command respect. This address had stirred up a riot so filled with excitement that for two hours the mob had shouted, Great is Artemis of the Ephesians 7 1 -1 9 0 “tw://bible.?id=44.19.23-44.19.41|AUTODETECT|” Acts 19:23 41) 1 1 -1 9 0 0 ). After the uproar ceased Paul had taken his departure, to continue on his missionary journey (the third), which, as was indicated, led to his arrest and imprisonment.) 1 1 2 8 0 “tw://bible.?id=14.6.1|AUTODETECT|” Now if we accept as probable the theory that in 2:20 22 the apostle is, by implication, contrasting the spiritual sanctuary with any and all others, whether the one at Jerusalem or the one at Ephesus,��79�� exactly in what respect is there a contrast? What was the most important function of any earthly temple which the apostle may have had in mind when he wrote as he did? The answer must be that the literal temple more definitely, the inner enclosure or sanctuary was not built for the comfort of the worshipers, but as a shrine to house the deity (Moffatt). Thus, even though Solomon was well aware of the fact that heaven and the heaven of heavens cannot contain God, nevertheless, he believed that Jehovah would reveal his glorious Presence in a special manner in the temple which had just been compheted 7 1 -1 9 0 “tw://bible.?id=14.6.1|AUTODETECT|” II Chron. 6:1) 1 1 -1 9 0 “tw://bible.?id=14.6.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=14.6.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=14.6.41|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=14.6.41|AUTODETECT|” 41) 1 1 -1 9 0 “tw://bible.?id=14.7.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=14.7.1|AUTODETECT|” 7:1) 1 1 -1 9 0 “tw://bible.?id=2.40.34|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=2.40.34|AUTODETECT|” Exod. 40:34) 1 1 -1 9 0 “tw://bible.?id=19.132.1-19.132.5|AUTODETECT|” ff.). The sanctuary on Zion is God s dwelling-place 7 1 -1 9 0 “tw://bible.?id=19.132.1-19.132.5|AUTODETECT|” Ps. 132:1 5) 1 1 -1 9 0 “tw://bible.?id=19.132.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.132.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=19.132.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.132.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=19.132.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.132.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=19.135.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.135.21|AUTODETECT|” 135:21) 1 1 -1 9 0 “tw://bible.?id=23.57.15|AUTODETECT|” ; etc.). Similarly, the cella (inner shrine, sanctuary) of the temple at Ephesus was by far the most important part of that marvelous building. It excelled the rest of the temple in the value that was attached to it, the reason being that it contained the statue of the goddess. She dwelt there. It is true, of course, that between the dwelling-place of Jehovah at Jerusalem and that of Artemis at Ephesus there was this vast contrast, namely, that it was, indeed, the living God who had made Zion his special abode, whereas, on the contrary, it was a mere statue, perhaps a large meteorite, shaped into the form of a human figure by a skillful artist, that was adored at Ephesus. But, in contrast with both, what Paul is bringing out is this beautiful and comforting thought: You yourselves, Ephesians, are now God s earthly sanctuary 7 1 -1 9 0 “tw://bible.?id=23.57.15|AUTODETECT|” Isa. 57:15) 1 1 -1 9 0 “tw://bible.?id=23.66.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.66.1|AUTODETECT|” 66:1) 1 1 -1 9 0 “tw://bible.?id=23.66.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.66.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=46.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.3.16|AUTODETECT|” I Cor. 3:16) 1 1 -1 9 0 “tw://bible.?id=46.3.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.3.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=47.6.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.16|AUTODETECT|” II Cor. 6:16) 1 1 -1 9 0 “tw://bible.?id=66.21.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.21.3|AUTODETECT|” Rev. 21:3) 1 1 -1 9 0 “tw://bible.?id=51.3.11|AUTODETECT|” ). You are his dewlling-place, his home. ��80�� Dwelling-place, home indicates permanence, beauty, close fellowship, protection, love. That dwelling-place is very large. It is a home where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, freeman 7 1 -1 9 0 “tw://bible.?id=51.3.11|AUTODETECT|” Col. 3:11) 1 1 -1 9 0 “tw://bible.?id=49.2.15|AUTODETECT|” ), and where the one new humanity 7 1 -1 9 0 “tw://bible.?id=49.2.15|AUTODETECT|” Eph. 2:15) 1 1 -1 9 0 0 ) is at peace with its Maker-Redeemer.) 1 4 2 8 0 0 Summary of Chapter 2) The church s Universal Scope, its extent broader than any ocean, is described in this chapter. It embraces both Jew and Gentile, that is, everybody who appropriates Christ by true faith. In verses 1 10 we are told that this universality was secured by the great redemptive blessings for both which center in Christ, and which parallel his resurrection and triumphant life.) Paul shows that by nature all men are dead through trespasses and sins. They are children of wrath, and servants of the prince of the domain of the air. The great change, when it occurs, is due exclusively to the rich mercy and great love of God, the surpassing riches of his grace. Salvation in its entirety is from God, even faith itself being God s gift.

As to good works, considered as a ground upon which to plead they are rejected. Yet by God good works were prepared or confected, for he gave his Son and imparted to his chosen ones faith in that Son, and good works are the fruit of faith. Moreover, God prepared them in order that his people should walk in them. In other words, these works are expected of them, as works of gratitude. These good works, having been prepared by God, will by him be perfected, for God always finishes what he has begun. Besides, Christ s resurrection from the dead implies our resurrection from sin, for it is the Spirit of the raised and ascended Christ who raised us up with him.

In glory we shall be sinless. All this applies to all of God s children, both Jews and Gentiles.) The cross whereby Jew and Gentile were reconciled to God also brought about their mutual reconciliation (verses 11 18). This is an amazing fact, namely, that the very cross which to the Jews had been a stumblingblock and to the Gentiles foolishness was the means whereby the double reconciliation was secured. Paul shows how thankful all should be for this divine arrangement. The Jews should praise God because through the cross the law of commandments with its requirements had been abolished. But the Gentiles, too, had a reason for special thanksgiving.

They should consider what great benefits Christ through his death on the cross had bestowed upon them. Formerly they had been separate from Christ; now they are in him ; formerly alienated from the commonwealth of Israel, now, fellow-citizens with the saints and members of the household of God ; formerly, strangers to the covenants of the promise, now covenant-members; formerly, hopeless, now filled with buoyant hope; formerly, without God, now at peace with him. To both Jews and Gentiles Jesus by his coming and work had proclaimed and was still proclaiming the good news: Peace to you, those far away and peace to those nearby. Through him both have access in one Spirit to the Father.) 1 1 2 8 0 “tw://bible.?id=46.3.11|AUTODETECT|” Thus the church of Jew and Gentile is growing into one building, a holy sanctuary in the Lord, of which Christ Jesus is himself the chief cornerstone (verses 19 22). Of course, the real and primary foundation is, and can be none other than, Jesus Christ 7 1 -1 9 0 “tw://bible.?id=46.3.11|AUTODETECT|” I Cor. 3:11) 1 1 -1 9 0 “tw://bible.?id=43.8.12|AUTODETECT|” ). But in a secondary sense the apostles and New Testament prophets can truly be called the church s foundation, namely, because they direct everyone s attention to Christ as the only true Savior. A parallel would be the fact that Jesus called himself the light of the world 7 1 -1 9 0 “tw://bible.?id=43.8.12|AUTODETECT|” John 8:12) 1 1 -1 9 0 “tw://bible.?id=40.5.14|AUTODETECT|” ), but he also called his disciples the light of the world 7 1 -1 9 0 “tw://bible.?id=40.5.14|AUTODETECT|” Matt. 5:14) 1 1 -1 9 0 0 ). They derive their light from him. When the apostles are called the church s foundation, Christ is called that foundation s cornerstone, that is, the principle of the church s stability, direction, and growth. Day by day living stones are added to this building, the church. No earthly temple, whether Jewish or pagan, but the church alone is God s dwelling-place. Here he homes. That home is very large. It is peaceful, for Jew and Gentile being at peace with their Maker-Redeemer, are also at peace with each other.) 1 7 2 8 0 0 A.R.V. American Standard Revised Version) A.V. Authorized Version (King James)) R.S.V. Revised Standard Version) 47 The Swedish Bible (Stockholm, 1946) inserts the words in verse 1. So do the Frisian (Amsterdam, 1946), the South African, though in italics (Kaapstad, 1938), etc. On the other hand, the Dutch (Nieuwe Vertaling, Amsterdam, 1951) and several others, including French and German versions, do not have this insertion.

Some translators have taken Paul s one beautiful sentence (consisting at least of verses 1 7) and have chopped it up into so many brief statements, each followed by a period, that, whether in verse 1 they insert or omit these words, the resultant translation misses something of the flavor of the real Paul.) 48 The fact that sinners sometimes turn out better than expected, while saints often disappoint us, is discussed by A. Kuyper in his three-volume work De Gemeene Gratie (second edition, Kampen, no date); see especially Vol. II, p. 13 ff. Whatever one may think of Kuyper s solution, it is at least more scriptural and satisfying than that which is offered by Reinhold Niebuhr in his work Man s Nature and His Communities: Essays on the Dynamics and Enigmas of Man s Personal and Social Existence (New York, 1965). That author sees no real difference between saints and sinners!) 49 In view of the last antecedent the relative is feminine (�5�). The reference is, however, to both trespasses and sins.) 50 �0�� see on 1:21, footnote 40.) 1 1 2 8 0 “tw://bible.?id=19.113.2|AUTODETECT|” 51 Just as �������� can mean both kingship (or rule) and the realm in which it is exercised: kingdom, so also ������ can mean authority, one who wields authority (or at least supposedly does so, an angel for instance), or the domain or realm over which this authority extends. I believe that much of the difficulty with respect to the proper interpretation of this passage has arisen from failure to recognize this last meaning. Illustrations of its use in this sense are the following: in the Septuagint IV Km. 20:13 ; ) 7 1 -1 9 0 “tw://bible.?id=19.113.2|AUTODETECT|” Psalms 113:2) 1 1 -1 9 0 “tw://bible.?id=42.4.6|AUTODETECT|” . See further ) 7 1 -1 9 0 “tw://bible.?id=42.4.6|AUTODETECT|” Luke 4:6) 1 1 -1 9 0 “tw://bible.?id=40.4.8|AUTODETECT|” , in the light of ) 7 1 -1 9 0 “tw://bible.?id=40.4.8|AUTODETECT|” Matt. 4:8) 1 1 -1 9 0 “tw://bible.?id=42.23.7|AUTODETECT|” . Cf. ) 7 1 -1 9 0 “tw://bible.?id=42.23.7|AUTODETECT|” Luke 23:7) 1 1 -1 9 0 “tw://bible.?id=51.1.13|AUTODETECT|” . And note ) 7 1 -1 9 0 “tw://bible.?id=51.1.13|AUTODETECT|” Col. 1:13) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 52 Salmond also adopts the literal meaning. Scott calls this idea an out of date theory. Several commentators, however, are of the opinion that Paul is merely accommodating himself to current belief, and that the words he uses by no means necessarily imply that he himself held to this belief (thus Abbott, Robinson, and to a certain extent Van Leeuwen). Westcott emphasizes that the popular notion contained an element of truth, namely, the unseen adversaries are within reach of us. Findlay interprets air figuratively. Hodge, having rejected the literal sense, wavers between the figurative sense power of darkness and the meaning incorporeal power. No one today attaches any value to the grotesque and highly speculative notions of rabbinical literature regarding the abode, etc., of the demons.) 1 1 2 8 0 “tw://bible.?id=50.3.3|AUTODETECT|” 53 For a word-study of ������� see N.T.C. on I and II Timothy and Titus, pp. 271, 272, footnote 147; and for ���� see N.T.C. on Philippians, p. 77, footnote 55; also pp. 152, 153 on ) 7 1 -1 9 0 “tw://bible.?id=50.3.3|AUTODETECT|” Phil. 3:3) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 54 Cf. the various sequences of the elements of Christian experience such as knowledge, love, and obedience in Scripture. See N.T.C. on the Gospel according to John, Vol. II, pp. 10, 11.) 55 Probably because spiritual darkness and light are here so strongly contrasted, and because of the particle �� at the beginning of verse 4 (A �r ����), many feel that a new sentence begins here (A.V., R.S.V., N.E.B., etc.). However, the fact that in verse 5 the apostle (according to what appears to be the best reading) repeats the words of verse 1 in only slightly altered form, and now, in verses 4 and 5, adds the required subject and predicate, would seem to indicate that there was no serious break in the sentence structure. The anacoluthon which many see here is more apparent than real, and �� in the present instance (as often) is best left untranslated. On this point I agree with Lenski (op cit., pp. 413, 414) over against many others.) 56 On this see N.T.C. on Philippians, p. 181.) N.T.C.

W. Hendriksen, New Testament Commentary) 57 With many expositors, but contrary to Lenski, op. cit., p. 415, I adhere to N.N. s punctuation which construes the words even though we were dead through our trespasses as a modifier of God made us alive together with Christ. It seems to me that this punctuation is justified by the consideration that Paul is here carrying toward completion the thought begun in verse 1. Lenski s objection, namely, that the apostle would certainly not mention the obvious fact that vivification concerns dead persons (op. cit., p. 415) is not convincing. The point is: the addressed, as well as Paul, were dead because of their own guilt. This is clearly implied when they are called children of wrath and are pictured as in need of God s grace.

Accordingly, when God makes them alive, in spite of the fact that they deserved nothing less than everlasting damnation, this is a marvelous deed, worthy to be mentioned.) 1 1 2 8 0 “tw://bible.?id=45.2.4|AUTODETECT|” 58 In the New Testament the word ��������� is used only by Paul 7 1 -1 9 0 “tw://bible.?id=45.2.4|AUTODETECT|” Rom. 2:4) 1 1 -1 9 0 “tw://bible.?id=45.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.3.12|AUTODETECT|” 3:12) 1 1 -1 9 0 “tw://bible.?id=45.11.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.11.22|AUTODETECT|” 11:22) 1 1 -1 9 0 “tw://bible.?id=51.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.12|AUTODETECT|” Col. 3:12) 1 1 -1 9 0 “tw://bible.?id=56.3.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.4|AUTODETECT|” Titus 3:4) 1 1 -1 9 0 0 , etc.).) 1 8 2 8 0 0 59 The original has �� �p� ������. Note the anaphoric use of the article. This is very common in Greek. See Gram.N.T., p. 762. Some translate: this grace. ) Gram.N.T. A.

T. Robertson, Grammar of the Greek New Testament in the Light of Historical Research) 60 Though Lenski calls Robertson s statement careless, his own explanation (op.cit., p. 423), in which he likewise bases everything on the fact that ����� is neuter but ������ feminine, is basically the same as that of Robertson.) 61 As to grammar, from the works of Plato, Xenophon, and Demosthenes several instances of the use of ����� to indicate a masculine or feminine antecedent are cited by Kuyper. He also quotes the following from a Greek Grammar: Very common is the use of a neuter demonstrative pronoun to indicate an antecedent substantive of masculine or of feminine gender when the idea conveyed by that substantive is referred to in a general sense. The quotation is from the work of K�hnhert, Ausf�hrliche Grammatik der Griech. sprache (Hanover, 1870), Vol. II, p. 54.) 62 This is the product of my attempt to translate into English, with retention of meter, the first stanza of the beautiful Dutch hymn Alle roem is uitgesloten. ) 63 I do not agree with those expositors (including Lenski, op.cit., p. 432, but see his translation, p. 429) who deny the predicative position of the phrase separate from Christ. A harsh construction results, as was pointed out by Abbott (op.cit., p. 57).

Both the periphrastic nature of the predicate in verse 12 and the re-emphasis in verse 13 on the formerly separate from Christ idea, cause me to agree with most translators and exegetes in accepting five (not only four) predicate terms in verse 12: separate from Christ, alienated, strangers, hopeless, and without God.) 64 In later days a proselyte, as the very name implies, was one who had come to be nearby.) 65) 1 1 2 8 0 “tw://bible.?id=5.27.26|AUTODETECT|” With respect to the grammatical construction of verses 14 and 15 there is much difference of opinion among exegetes. Many connect �t� ����� with the words that follow. This results in the rendering which is favored by A.V. and A.R.V., having abolished in his flesh the enmity, even the law of commandments contained in ordinances. This makes good sense, for the law is, in a sense, an adversary, the accuser of transgressors 7 1 -1 9 0 “tw://bible.?id=5.27.26|AUTODETECT|” Deut. 27:26) 1 1 -1 9 0 “tw://bible.?id=48.3.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.10|AUTODETECT|” Gal. 3:10) 1 1 -1 9 0 0 ). Nevertheless, it is, perhaps, better to connect �t� ����� with the immediately preceding �����, so that it would be in apposition with �x ���������. The participle ���������� has enough modifiers as it is. Hence, in harmony with N.N., I, too, would place a comma after �t� �����.) 1 1 2 8 0 0 Essentially there is little difference between (a) the rendering favored by A.V. and A.R.V., and (b) that which R.S.V., I, and many others endorse. In both cases it remains true that when Jesus abolished in his flesh the law of commandments with its requirements, the barrier between Jew and Gentile ceased to be.) 1 1 2 8 0 “tw://bible.?id=58.7.7|AUTODETECT|” 66 Though some suggest that the neuter here (�p �������), contrasted with the masculine (�1 ��������) in verses 16, 18, indicates an ellipsis, so that a word like ���� should be applied, this is doubtful. Abbott (op.cit., p. 60) may well be right when he says, It is simply an instance of the neuter being used of persons in a general sense. Another instance of this same usage of the neuter is found in ) 7 1 -1 9 0 “tw://bible.?id=58.7.7|AUTODETECT|” Heb. 7:7) 1 1 -1 9 0 0 . Cf. also the use of the neuter ����� in 2:8. See on that passage.) 1 2 2 8 0 0 67 The word ��������� is of rare occurrence. In the New Testament it is found only here. Outside of the New Testament, too, it is found but seldom. See M.M., p. 400; also L.N.T. (A. and G.), p. 509. Josephus, Jewish Antiquities VIII.71, speaks about a middle wall. Here in 2:14 the context favors the translation barrier.) 68 See J. H. Iliffe, The ������� Inscription from Herod s Temple: Fragments of a Second Copy, Quarterly of Department of Antiquities in Palestine VI (1938), pp. 1 ff.) 1 1 2 8 0 “tw://bible.?id=53.2.8|AUTODETECT|” 69 The verb �������� of which the aorist active participle occurs here is a favorite with Paul. It occurs frequently in Romans and in I Corinthians; also four times in II Corinthians and thrice in Galatians. In ) 7 1 -1 9 0 “tw://bible.?id=53.2.8|AUTODETECT|” II Thess. 2:8) 1 1 -1 9 0 “tw://bible.?id=55.2.8|AUTODETECT|” it indicates that the Lord Jesus will utterly defeat the lawless one; in ) 7 1 -1 9 0 “tw://bible.?id=55.2.8|AUTODETECT|” II Tim. 2:8) 1 1 -1 9 0 “tw://bible.?id=45.3.3|AUTODETECT|” , that he has utterly defeated or abolished death. Another, rather common, meaning is nullify, render useless or ineffective 7 1 -1 9 0 “tw://bible.?id=45.3.3|AUTODETECT|” Rom. 3:3) 1 1 -1 9 0 “tw://bible.?id=45.4.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.4.14|AUTODETECT|” 4:14) 1 1 -1 9 0 “tw://bible.?id=48.3.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.17|AUTODETECT|” Gal. 3:17) 1 1 -1 9 0 “tw://bible.?id=46.13.11|AUTODETECT|” ). In ) 7 1 -1 9 0 “tw://bible.?id=46.13.11|AUTODETECT|” I Cor. 13:11) 1 1 -1 9 0 “tw://bible.?id=42.13.7|AUTODETECT|” it means set aside. In the New Testament, outside of Paul, it is found only in ) 7 1 -1 9 0 “tw://bible.?id=42.13.7|AUTODETECT|” Luke 13:7) 1 1 -1 9 0 “tw://bible.?id=58.2.14|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=58.2.14|AUTODETECT|” Heb. 2:14) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 70 Whether one reads �P�� or ���� makes no essential difference, as, in either case, the sense is reflexive.) 1 1 2 8 0 “tw://bible.?id=51.1.20|AUTODETECT|” 71 Contrary to Lenski, op. cit., p. 444, but in agreement with most versions and commentators, I take �P�� in verse 16 to refer to its closest logical antecedent, namely, ��� �������. ) 7 1 -1 9 0 “tw://bible.?id=51.1.20|AUTODETECT|” Col. 1:20) 1 1 -1 9 0 0 , having made peace through the blood of his cross confirms this more common interpretation.) 1 3 2 8 0 0 72 The omission (see A.V.) of the second mention of peace is not supported by the best manuscripts.) 73 For proclaimed the good news the original has �P���������� (cf. evangelize). See N.T.C. on Philippians, pp. 81 85.) 74 The fact that the article is not repeated before prophets does not mean that apostles and prophets indicate the same individuals. In fact, 3:5 and especially 4:11 show that this is not the case. True explanation of the non-repetition of the article: the apostles and prophets belong to the same large category, namely, that of teachers of the church.) 1 1 2 8 0 “tw://bible.?id=40.16.18|AUTODETECT|” 75 Among other interpretations the main ones are: (1) the foundation of the apostles and prophets means Christ, the foundation on which the apostles and prophets have built. Objection: this introduces a confusion of metaphors, for here in 2:20 Christ is represented as the cornerstone, not the foundation. (2) It means the foundation laid by the apostles and prophets, namely, Christ s teaching. Although both ) 7 1 -1 9 0 “tw://bible.?id=40.16.18|AUTODETECT|” Matt. 16:18) 1 1 -1 9 0 “tw://bible.?id=66.21.14|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=66.21.14|AUTODETECT|” Rev. 21:14) 1 1 -1 9 0 0 point in the direction of the genitive of apposition (the apostles and prophets are themselves the foundation), nevertheless, if it be understood that they are referred to as such not because of what they are in themselves but because of their office, representing Christ and his teachings to men, it will become evident that in the end meaning (2), though probably not technically correct, does not miss the truth by much.) 1 2 2 8 0 0 76 With reference to this cornerstone see G. H. Whitaker, The Chief Cornerstone, Exp, Eighth Series (1921), pp. 470 472; also J. M. Moffatt, Three Notes on Ephesians, Exp, Eighth Series (1918), pp. 306 317.) 77) 1 1 2 8 0 “tw://bible.?id=49.2.21|AUTODETECT|” Although the best text omits the article, and Gram.N.T., p. 772, states that ���� �0������ in ) 7 1 -1 9 0 “tw://bible.?id=49.2.21|AUTODETECT|” Eph. 2:21) 1 1 -1 9 0 “tw://bible.?id=40.2.3|AUTODETECT|” = most probably every building, I, along with many others, believe that only one building is here indicated. Reason: verse 20 describes a house with a foundation and cornerstone, not several buildings. The unity of the church has been stressed right along. Nowhere in the context has the reader been prepared for the idea of several separate buildings or congregations. Besides, abstract nouns do not need the article to be definite, and the entire building may perhaps be viewed as whatever is being (or has been) built. Again, it has been suggested that it is possible to regard the word in question as being in the nature of a proper name. Also in that case no article would be necessary. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.2.3|AUTODETECT|” Matt. 2:3) 1 1 -1 9 0 “tw://bible.?id=45.11.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.11.26|AUTODETECT|” Rom. 11:26) 1 1 -1 9 0 0 . The renderings offered by A.V., R.S.V., and N.E.B. are to be preferred, therefore, to A.R.V. s confusing each several building. ) 1 1 2 8 0 “tw://bible.?id=40.24.1|AUTODETECT|” As to the meaning of the word �0������ itself, in ) 7 1 -1 9 0 “tw://bible.?id=40.24.1|AUTODETECT|” Matt. 24:1) 1 1 -1 9 0 “tw://bible.?id=41.13.1|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=41.13.1|AUTODETECT|” Mark 13:1) 1 1 -1 9 0 “tw://bible.?id=49.4.12|AUTODETECT|” the literal meaning building, edifice is clear. In ) 7 1 -1 9 0 “tw://bible.?id=49.4.12|AUTODETECT|” Eph. 4:12) 1 1 -1 9 0 “tw://bible.?id=49.4.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.4.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=49.4.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.4.29|AUTODETECT|” 29) 1 1 -1 9 0 “tw://bible.?id=45.14.19|AUTODETECT|” edification, building up is indicated. This seems also to be the meaning in ) 7 1 -1 9 0 “tw://bible.?id=45.14.19|AUTODETECT|” Rom. 14:19) 1 1 -1 9 0 “tw://bible.?id=45.15.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.15.2|AUTODETECT|” 15:2) 1 1 -1 9 0 “tw://bible.?id=47.10.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.10.8|AUTODETECT|” II Cor. 10:8) 1 1 -1 9 0 “tw://bible.?id=47.12.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.19|AUTODETECT|” 12:19) 1 1 -1 9 0 “tw://bible.?id=47.13.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.13.10|AUTODETECT|” 13:10) 1 1 -1 9 0 “tw://bible.?id=46.14.0|AUTODETECT|” , and in the several occurrences of the word in ) 7 1 -1 9 0 “tw://bible.?id=46.14.0|AUTODETECT|” I Cor. 14) 1 1 -1 9 0 “tw://bible.?id=47.5.1|AUTODETECT|” . Subject of much controversy is the exact reference of the word in ) 7 1 -1 9 0 “tw://bible.?id=47.5.1|AUTODETECT|” II Cor. 5:1) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 78 Helpful is the full-color picture (No. 5) of The Temple of Diana, Ephesus in the View-Master reel The Seven Ancient Wonders of the World. Also, the accompanying Story Guide with its description of this temple (Sawyer s, Inc., Portland, Oregon, 1962). On Ephesus and its famous temple see also Merrill M. Parvis, Ephesus in the Early Christian Era, The Biblical Archaeologist Reader, 2 (edited by D. N. Freedman and E.

F. Campbell, Jr.), New York, 1964, pp. 331 343. In the same volume also Floyd V. Filson, Ephesus and the New Testament, pp. 343 352. See also: J. T.

Wood, Discoveries at Ephesus (1877); D. J. Hogarth, The Archaic Artemisia (1908); and Forschungen in Ephesos (1906 37), published by the �sterreiches Archaeologisches Institut of Vienna.) 79 In order that he may dwell among men God requires the community of his people, which is henceforth to replace all the old temples made with hands (Scott, op. cit., p. 179).) 1 1 2 8 0 “tw://bible.?id=48.6.16|AUTODETECT|” 80 Similarly, the church is the Israel of God 7 1 -1 9 0 “tw://bible.?id=48.6.16|AUTODETECT|” Gal. 6:16) 1 1 -1 9 0 “tw://bible.?id=48.3.7|AUTODETECT|” ), the true seed of Abraham 7 1 -1 9 0 “tw://bible.?id=48.3.7|AUTODETECT|” Gal. 3:7) 1 1 -1 9 0 “tw://bible.?id=48.3.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.3.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=45.4.16|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=45.4.16|AUTODETECT|” Rom. 4:16) 1 1 -1 9 0 “tw://bible.?id=60.2.9|AUTODETECT|” ), an elect race, a royal priesthood, etc. 7 1 -1 9 0 “tw://bible.?id=60.2.9|AUTODETECT|” I Peter 2:9) 1 1 -1 9 0 0 ).)