Bibelkommentare

This chapter contains an account, I. Of the miserable condition of these Ephesians by nature (Eph 2:1-3) and again, Eph 2:11,12. II. Of the glorious change that was wrought in them by converting grace (Eph 2:4-10) and again, Eph 2:13. III. Of the great and mighty privileges that both converted Jews and Gentiles receive from Christ, Eph 2:14-22. The apostle endeavours to affect them with a due sense of the wonderful change which divine grace had wrought in them; and this is very applicable to that great change which the same grace works in all those who are brought into a state of grace. So that we have here a lively picture both of the misery of unregenerate men and of the happy condition of converted souls, enough to awaken and alarm those who are yet in their sins and to put them upon hastening out of that state, and to comfort and delight those whom God hath quickened, with a consideration of the mighty privileges with which they are invested.

This chapter Ephesians 2 is closely connected in sense with the preceding, and should not have been separated from it. The great object is to illustrate the subject which was commenced in the previous chapter Ephesians 2:19 - the greatness of the power of God, evinced in the salvation of his people. The "great" manifestation of his power had been in raising up the Lord Jesus from the dead. That had been connected with and followed by their resurrection from the death of sin; and the one had involved the exercise of a power similar to the other. In the illustration of this main idea, the apostle observes, Ephesians 2:1 that God had quickened those who had been dead in trespasses and sins, and proceeds Ephesians 2:2-3 to show the condition in which they were before their conversion. He then observes Ephesians 2:4-7, that God of his infinite mercy, when they were dead in sin, had quickened them together with Christ, and had raised them up to sit with him in heavenly places.

He then states that this was not by human power, but was the work of divine power, and that they were the workmanship of God, Ephesians 2:8-10. The remainder of the chapter Ephesians 2:11-22 is occupied with a statement of the privileges resulting from the mercy of God in calling them into his kingdom. The apostle endeavors to impress their minds strongly with a sense of the mercy and love and power of God in thus calling them to himself. He reminds them of their former condition when Gentiles, as being without God, and that they were now brought near by the blood of Christ Ephesians 2:11-13; he states that this had been done by one great Mediator, who came to break down the wall of partition between the Jews and Gentiles, and who had now made both one Ephesians 2:14-18; and he compares them now to a temple raised for God, and to constitute the place of his dwelling on the earth; Ephesians 2:19-22. By all these considerations he endeavors to impress their minds with a sense of obligation, and to lead them to devote themselves to that God who had raised them from the dead, and had breathed into them the breath of immortal life.

The character of the Ephesians previously to their conversion to Christianity, Ephesians 2:1-3. By what virtue they were changed, and for what purpose, Ephesians 2:4-7. They were saved by faith, Ephesians 2:8, Ephesians 2:9. And created unto good works, Ephesians 2:10. The apostle enters into the particulars of their former miserable state, Ephesians 2:11, Ephesians 2:12. And those of their present happy state, Ephesians 2:13. Christ has broken down the middle wall of partition between the Jews and Gentiles, and proclaims reconciliation to both, Ephesians 2:14-17. The glorious privileges of genuine believers, Ephesians 2:18-22.

INTRODUCTION TO Ephesians 2

The design of the apostle in this chapter, is to magnify the riches of divine grace, in the effectual calling and salvation of sinners, by Christ Jesus; in order to which, he describes the sad estate they are in by nature, and before conversion, even God's elect among the Jews, and especially among the Gentiles; and then observes how peace is made for and between them both, by Christ the peacemaker; and the various privileges and blessings which both enjoy, in consequence of it: he begins with the Ephesians, and expresses the former state they were in by a death, which is ascribed to trespasses and sins, Ephesians 2:1, and represents their walk and conversation to have been according to the world, and after Satan; who is described by his dominion over other devils that dwell in the air, and by his influence upon disobedient men, Ephesians 2:2, and that it might not be thought that the case of these Gentile Ephesians was worse than others, the apostle observes of himself, and other saints among the Jews, that their conversation before conversion was among the men of the world, and so according to the course of it, as the Gentiles; and that it was a very carnal conversation they had spent, in fulfilling the desires and lusts of the flesh; and that they were as deserving of, and as liable to the wrath of God in themselves, as other persons, Ephesians 2:3, to which former state he opposes their present one; they were not now dead in sin, but were quickened; which is ascribed to God as the efficient cause, and to his rich mercy and great love as the moving cause; and to Christ as the meritorious and procuring cause, by whose grace they were saved, and in whom they were not only quickened, but raised, and made to sit together in heavenly places; and the final cause and end of all this was, to show forth the abundant grace and kindness of God, through Christ, Ephesians 2:4. The doctrine of salvation by grace, the apostle takes up again from Ephesians 2:5, and to the moving cause of salvation, the grace of God, he adds the means, or instrument by which it is received and enjoyed, which is faith; and that is denied to be owing to the power of men, but is said to be a gift of God Ephesians 2:8, and the end in view, in putting salvation upon the foot of grace and not works, is to prevent boasting in the creature, Ephesians 2:9, and that works cannot be the causes of salvation, either efficient, moving, or procuring, is evident; since though they are to be performed as being agreeable to the purposing, as well as commanding will of God, yet they are effects, both of the work of grace upon the soul in time, called a creation, and of the decrees of God from eternity, Ephesians 2:10, when the apostle goes on to put the Ephesians in mind of their former state in unregeneracy, with the same view as before, to magnify the grace of God, but in a different manner; not as common to them with the Jews, but as peculiar to them as Gentiles; as that they were had in contempt by the Jews, and were in a state of alienation, not only from them, but from God and Christ, and the enjoyment of various privileges, Ephesians 2:11, wherefore the grace of God was the more conspicuous in their present state of nearness both to God and his people, brought about by the blood of Christ, Ephesians 2:13, who, as the peacemaker, not only made peace by the blood of his cross between God and them, but between them and the true Israel of God among the Jews; which was done, partly by abolishing the ceremonial law, which occasioned enmity, and kept up a division among them, Ephesians 2:14, and partly by sending, and preaching the Gospel of peace to them both, Ephesians 2:17, and by opening a way of access for them both unto the Father through himself, under the direction and influence of the Spirit, Ephesians 2:18, from all which it appeared, that they were not in a state of distance and alienation as before, but all belonged to the same city and family, and were built on the same foundation, and were united together in the same corner stone, Jesus Christ, Ephesians 2:19, and as the apostle compares Christ to a foundation, and a corner stone, so the church of Christ, consisting of Jews and Gentiles, to a temple; which being fitly put together, becomes, an Holy One in the lord, and a suitable habitation for God through the Spirit, Ephesians 2:21.

II.

[2.The unity of all in Christ (Ephesians 2:1-22).

(1)—(a)THE QUICKENING OF MEN FROM THE DEATH OF SIN AND BONDAGE OF SATAN, by a personal union with Christ, making them partakers of His resurrection, His ascension, His endless glory (Ephesians 2:1-7).

(b)All this not of themselves, but by the free grace of God, accepted in faith and wrought out in good works (Ephesians 2:8-10).

(2) HENCE THE DRAWING OF THE GENTILES OUT OF HOPELESS AND GODLESS ESTRANGEMENT TO—

(a)Nearness to God in Christ (Ephesians 2:11-13):

(b)Union with Israel in Christ (Ephesians 2:14-18);

(c)A place, as living stones, in the great fabric of His Church (Ephesians 2:19-22).]

(1 a.) Ephesians 2:1-7 begin the fuller exposition of the doctrine implied in the thanksgiving and prayer of the previous chapter; starting from the individual and personal union of all with Christ, in virtue of which they partake of His spiritual life, His conquest of death, and the exaltation of His glorified humanity to heaven.

CHAPTER 2

Ephesians 2:1. After ἁμαρτίαις, B D E F G א, min. Syr. utr. Erp. Copt. Aeth. Arm. Vulg. It. Theodoret, Lucif. Victorin. Ambrosiast. Pel. have ὑμῶν, which Lachm. and Tisch. have rightly received into the text. On account of the redundancy of the pronoun and its absence in Ephesians 2:5, the omission of it was easier than its addition from a comparison of Colossians 2:13 (in opposition to Reiche).

Ephesians 2:3. τέκνα φύσει] Lachm. and Rück, read φύσει τέκνα, following A D E F G L, min. Vulg. It. Or. (once), and other Fathers. But considering how closely τέκνα ὀργῆς go together, the transposition φύσει τέκνα was so natural, that in opposition to these important witnesses the Recepta, attested by B K א, most min. Or. (thrice) Chrys. Dam. Theophyl. Oec., is, with Matth. Scholz, Harless, Olsh. de Wette, Tisch., to be maintained.

Ephesians 2:11. The order ποτὲ ὑμεῖς in Lachm. and Tisch. is justified by A B D* E א* codd. of It. and Fathers. More feebly attested is the order ἐγεν. ἐγγύς, Ephesians 2:13, in Lachm., which weakens the antithesis.

Ephesians 2:12. ἐν τῷ καιρῷ] ἐν is wanting in decisive witnesses. Deleted by Lachm. Tisch. and Rück. Explanatory addition.

Ephesians 2:15. ἐν ἑαυτῷ] Lachm.: ἐν αὐτῷ. The witnesses are greatly divided. But E was easily passed over after Εν.

Ephesians 2:17. καὶ τοῖς] Lachm. Tisch. Rück.: καὶ εἰρήνην τοῖς, according to decisive testimony. The emphasis of the repetition of εἰρήν. was not duly regarded, and so the apparently redundant word was neglected. For the same reason there was written in Ephesians 2:19, instead of the far preponderantly attested ἀλλʼ ἐστέ, simply ἀλλά (Elz. Scholz).

Ephesians 2:21. πᾶσα οἰκοδ.] Elz. Scholz, Rück. Reiche read πᾶσα ἡ οἰκοδ. But the article is wanting in B D E F G K L א* and many min., also in Clem. Bas. Chrys. (in the commentary) Theodoret, Oec., and was added (A C, Chrys. Theophyl.) because it seemed needed by the sense. See, however, the exegetical remarks.

CONTENTS.

You also, when ye were dead through sins,—as indeed we Jewish-Christians too were in the same condition of sin and liability to the divine wrath,

God has by virtue of His love made us alive with Christ, raised us and transferred us into heaven, in order, in the world-ages to come, to show His grace towards us in Christ (Ephesians 2:1-7). For out of grace have ye attained to salvation, not through merit of works (Ephesians 2:8-10). Remember, therefore, that ye were formerly as Gentiles unhallowed and unhappy, but now through the death of Christ ye are in quite a different position (Ephesians 2:11-13). For Christ has through His death established peace between Jews and Gentiles (Ephesians 2:14-18). Ye, consequently, are no longer aliens, but fellow-members of the theocracy, members of the household of God, built up upon the foundation of the apostles and prophets, wherein the corner-stone is Christ, in whom every building is built, and ye too, unto a holy temple (Ephesians 2:19-22).

Eph 2:1-22.

GOD'S LOVE AND GRACE IN QUICKENING US, ONCE DEAD, THROUGH CHRIST. HIS PURPOSE IN DOING SO: EXHORTATION BASED ON OUR PRIVILEGES AS BUILT TOGETHER, AN HOLY TEMPLE, IN CHRIST, THROUGH THE SPIRIT.

1. And you--"You also," among those who have experienced His mighty power in enabling them to believe

(Eph 1:19-23).

hath he quickened--supplied from the Greek

(Eph 2:5).

dead--spiritually.

(Col 2:13).

A living corpse: without the gracious presence of God's Spirit in the soul, and so unable to think, will, or do aught that is holy.

in trespasses . . . sins--in them, as the element in which the unbeliever is, and through which he is dead to the true life. Sin is the death of the soul.

Isa 9:2; Joh 5:25,

"dead" (spiritually),

1Ti 5:6.

"Alienated from the life of God"

(Eph 4:18).

Translate, as Greek, "in your trespasses," &c. "Trespass" in Greek, expresses a FALL or LAPSE, such as the transgression of Adam whereby he fell. "Sin." (Greek, "hamartia") implies innate corruption and ALIENATION from God (literally, erring of the mind from the rule of truth), exhibited in acts of sin (Greek, "hamartemata"). BENGEL, refers "trespasses" to the Jews who had the law, and yet revolted from it; "sins," to the Gentiles who know not God.