21 in whom each several building, fitly framed together, groweth into a holy temple in the Lord;
Know ye not that ye are a temple of God, and `that' the Spirit of God dwelleth in you? If any man destroyeth the temple of God, him shall God destroy; for the temple of God is holy, and such are ye.
And what agreement hath a temple of God with idols? for we are a temple of the living God; even as God said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.
till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a fullgrown man, unto the measure of the stature of the fulness of Christ: that we may be no longer children, tossed to and fro and carried about with every wind of doctrine, by the sleight of men, in craftiness, after the wiles of error; but speaking truth in love, we may grow up in all things into him, who is the head, `even' Christ; from whom all the body fitly framed and knit together through that which every joint supplieth, according to the working in `due' measure of each several part, maketh the increase of the body unto the building up of itself in love.
Moreover thou shalt make the tabernacle with ten curtains; of fine twined linen, and blue, and purple, and scarlet, with cherubim the work of the skilful workman shalt thou make them. The length of each curtain shall be eight and twenty cubits, and the breadth of each curtain four cubits: all the curtains shall have one measure. Five curtains shall be coupled together one to another; and `the other' five curtains shall be coupled one to another. And thou shalt make loops of blue upon the edge of the one curtain from the selvedge in the coupling; and likewise shalt thou make in the edge of the curtain that is outmost in the second coupling. Fifty loops shalt thou make in the one curtain, and fifty loops shalt thou make in the edge of the curtain that is in the second coupling; the loops shall be opposite one to another. And thou shalt make fifty clasps of gold, and couple the curtains one to another with the clasps: and the tabernacle shall be one `whole'. And thou shalt make curtains of goats' `hair' for a tent over the tabernacle: eleven curtains shalt thou make them. The length of each curtain shall be thirty cubits, and the breadth of each curtain four cubits: the eleven curtains shall have one measure. And thou shalt couple five curtains by themselves, and six curtains by themselves, and shalt double over the sixth curtain in the forefront of the tent. And thou shalt make fifty loops on the edge of the one curtain that is outmost in the coupling, and fifty loops upon the edge of the curtain which is `outmost in' the second coupling. And thou shalt make fifty clasps of brass, and put the clasps into the loops, and couple the tent together, that it may be one. And the overhanging part that remaineth of the curtains of the tent, the half curtain that remaineth, shall hang over the back of the tabernacle. And the cubit on the one side, and the cubit on the other side, of that which remaineth in the length of the curtains of the tent, shall hang over the sides of the tabernacle on this side and on that side, to cover it. And thou shalt make a covering for the tent of rams' skins dyed red, and a covering of sealskins above. And thou shalt make the boards for the tabernacle of acacia wood, standing up. Ten cubits shall be the length of a board, and a cubit and a half the breadth of each board. Two tenons shall there be in each board, joined one to another: thus shalt thou make for all the boards of the tabernacle. And thou shalt make the boards for the tabernacle, twenty boards for the south side southward. And thou shalt make forty sockets of silver under the twenty boards; two sockets under one board for its two tenons, and two sockets under another board for its two tenons. And for the second side of the tabernacle, on the north side, twenty boards, and their forty sockets of silver; two sockets under one board, and two sockets under another board. And for the hinder part of the tabernacle westward thou shalt make six boards. And two boards shalt thou make for the corners of the tabernacle in the hinder part. And they shall be double beneath, and in like manner they shall be entire unto the top thereof unto one ring: thus shall it be for them both; they shall be for the two corners. And there shall be eight boards, and their sockets of silver, sixteen sockets; two sockets under one board, and two sockets under another board. And thou shalt make bars of acacia wood: five for the boards of the one side of the tabernacle, and five bars for the boards of the other side of the tabernacle, and five bars for the boards of the side of the tabernacle, for the hinder part westward. And the middle bar in the midst of the boards shall pass through from end to end. And thou shalt overlay the boards with gold, and make their rings of gold for places for the bars: and thou shalt overlay the bars with gold. And thou shalt rear up the tabernacle according to the fashion thereof which hath been showed thee in the mount. And thou shalt make a veil of blue, and purple, and scarlet, and fine twined linen: with cherubim the work of the skilful workman shall it be made. And thou shalt hang it upon four pillars of acacia overlaid with gold; their hooks `shall be' of gold, upon four sockets of silver. And thou shalt hang up the veil under the clasps, and shalt bring in thither within the veil the ark of the testimony: and the veil shall separate unto you between the holy place and the most holy. And thou shalt put the mercy-seat upon the ark of the testimony in the most holy place. And thou shalt set the table without the veil, and the candlestick over against the table on the side of the tabernacle toward the south: and thou shalt put the table on the north side. And thou shalt make a screen for the door of the Tent, of blue, and purple, and scarlet, and fine twined linen, the work of the embroiderer. And thou shalt make for the screen five pillars of acacia, and overlay them with gold: their hooks shall be of gold: and thou shalt cast five sockets of brass for them.
And the house, when it was in building, was built of stone made ready at the quarry; and there was neither hammer nor axe nor any tool of iron heard in the house, while it was in building.
In the five and twentieth year of our captivity, in the beginning of the year, in the tenth `day' of the month, in the fourteenth year after that the city was smitten, in the selfsame day, the hand of Jehovah was upon me, and he brought me thither. In the visions of God brought he me into the land of Israel, and set me down upon a very high mountain, whereon was as it were the frame of a city on the south. And he brought me thither; and, behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate. And the man said unto me, Son of man, behold with thine eyes, and hear with thine ears, and set thy heart upon all that I shall show thee; for, to the intent that I may show them unto thee, art thou brought hither: declare all that thou seest to the house of Israel. And, behold, a wall on the outside of the house round about, and in the man's hand a measuring reed six cubits long, of a cubit and a handbreadth each: so he measured the thickness of the building, one reed; and the height, one reed. Then came he unto the gate which looketh toward the east, and went up the steps thereof: and he measured the threshold of the gate, one reed broad; and the other threshold, one reed broad. And every lodge was one reed long, and one reed broad; and `the space' between the lodges was five cubits; and the threshold of the gate by the porch of the gate toward the house was one reed. He measured also the porch of the gate toward the house, one reed. Then measured he the porch of the gate, eight cubits; and the posts thereof, two cubits; and the porch of the gate was toward the house. And the lodges of the gate eastward were three on this side, and three on that side; they three were of one measure: and the posts had one measure on this side and on that side. And he measured the breadth of the opening of the gate, ten cubits; and the length of the gate, thirteen cubits; and a border before the lodges, one cubit `on this side', and a border, one cubit on that side; and the lodges, six cubits on this side, and six cubits on that side. And he measured the gate from the roof of the one lodge to the roof of the other, a breadth of five and twenty cubits; door against door. He made also posts, threescore cubits; and the court `reached' unto the posts, round about the gate. And `from' the forefront of the gate at the entrance unto the forefront of the inner porch of the gate were fifty cubits. And there were closed windows to the lodges, and to their posts within the gate round about, and likewise to the arches; and windows were round about inward; and upon `each' post were palm-trees. Then brought he me into the outer court; and, lo, there were chambers and a pavement, made for the court round about: thirty chambers were upon the pavement. And the pavement was by the side of the gates, answerable unto the length of the gates, even the lower pavement. Then he measured the breadth from the forefront of the lower gate unto the forefront of the inner court without, a hundred cubits, `both' on the east and on the north. And the gate of the outer court whose prospect is toward the north, he measured the length thereof and the breadth thereof. And the lodges thereof were three on this side and three on that side; and the posts thereof and the arches thereof were after the measure of the first gate: the length thereof was fifty cubits, and the breadth five and twenty cubits. And the windows thereof, and the arches thereof, and the palm-trees thereof, were after the measure of the gate whose prospect is toward the east; and they went up unto it by seven steps; and the arches thereof were before them. And there was a gate to the inner court over against the `other' gate, `both' on the north and on the east; and he measured from gate to gate a hundred cubits. And he led me toward the south; and, behold, a gate toward the south: and he measured the posts thereof and the arches thereof according to these measures. And there were windows in it and in the arches thereof round about, like those windows: the length was fifty cubits, and the breadth five and twenty cubits. And there were seven steps to go up to it, and the arches thereof were before them; and it had palm-trees, one on this side, and another on that side, upon the posts thereof. And there was a gate to the inner court toward the south: and he measured from gate to gate toward the south a hundred cubits. Then he brought me to the inner court by the south gate: and he measured the south gate according to these measures; and the lodges thereof, and the posts thereof, and the arches thereof, according to these measures: and there were windows in it and in the arches thereof round about; it was fifty cubits long, and five and twenty cubits broad. And there were arches round about, five and twenty cubits long, and five cubits broad. And the arches thereof were toward the outer court; and palm-trees were upon the posts thereof: and the ascent to it had eight steps. And he brought me into the inner court toward the east: and he measured the gate according to these measures; and the lodges thereof, and the posts thereof, and the arches thereof, according to these measures: and there were windows therein and in the arches thereof round about; it was fifty cubits long, and five and twenty cubits broad. And the arches thereof were toward the outer court; and palm-trees were upon the posts thereof, on this side, and on that side: and the ascent to it had eight steps. And he brought me to the north gate: and he measured `it' according to these measures; the lodges thereof, the posts thereof, and the arches thereof: and there were windows therein round about; the length was fifty cubits, and the breadth five and twenty cubits. And the posts thereof were toward the outer court; and palm-trees were upon the posts thereof, on this side, and on that side: and the ascent to it had eight steps. And a chamber with the door thereof was by the posts at the gates; there they washed the burnt-offering. And in the porch of the gate were two tables on this side, and two tables on that side, to slay thereon the burnt-offering and the sin-offering and the trespass-offering. And on the `one' side without, as one goeth up to the entry of the gate toward the north, were two tables; and on the other side, which belonged to the porch of the gate, were two tables. Four tables were on this side, and four tables on that side, by the side of the gate; eight tables, whereupon they slew `the sacrifices'. And there were four tables for the burnt-offering, of hewn stone, a cubit and a half long, and a cubit and a half broad, and one cubit high; whereupon they laid the instruments wherewith they slew the burnt-offering and the sacrifice.
And according to the doors of the chambers that were toward the south was a door at the head of the way, even the way directly before the wall toward the east, as one entereth into them.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ephesians 2
Commentary on Ephesians 2 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 2
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.
2. the course of this world—the career (literally, "the age," compare Ga 1:4), or present system of this world (1Co 2:6, 12; 3:18, 19, as opposed to "the world to come"): alien from God, and lying in the wicked one (1Jo 5:19). "The age" (which is something more external and ethical) regulates "the world" (which is something more external).
the prince of the power of the air—the unseen God who lies underneath guiding "the course of this world" (2Co 4:4); ranging through the air around us: compare Mr 4:4, "fowls of the air" (Greek, "heaven") that is, (Eph 2:15), "Satan" and his demons. Compare Eph 6:12; Joh 12:31. Christ's ascension seems to have cast Satan out of heaven (Re 12:5, 9, 10, 12, 13), where he had been heretofore the accuser of the brethren (Job 1:6-11). No longer able to accuse in heaven those justified by Christ, the ascended Saviour (Ro 8:33, 34), he assails them on earth with all trials and temptations; and "we live in an atmosphere poisonous and impregnated with deadly elements. But a mighty purification of the air will be effected by Christ's coming" [Auberlen], for Satan shall be bound (Re 12:12, 13, 15, 17; 20:2, 3). "The power" is here used collectively for the "powers of the air"; in apposition with which "powers" stand the "spirits," comprehended in the singular, "the spirit," taken also collectively: the aggregate of the "seducing spirits" (1Ti 4:1) which "work now (still; not merely, as in your case, 'in time past') in the sons of disobedience" (a Hebraism: men who are not merely by accident disobedient, but who are essentially sons of disobedience itself: compare Mt 3:7), and of which Satan is here declared to be "the prince." The Greek does not allow "the spirit" to refer to Satan, "the prince" himself, but to "the powers of the air" of which he is prince. The powers of the air are the embodiment of that evil "spirit" which is the ruling principle of unbelievers, especially the heathen (Ac 26:18), as opposed to the spirit of the children of God (Lu 4:33). The potency of that "spirit" is shown in the "disobedience" of the former. Compare De 32:20, "children in whom is no faith" (Isa 30:9; 57:4). They disobey the Gospel both in faith and practice (2Th 1:8; 2Co 2:12).
3. also we—that is, we also. Paul here joins himself in the same category with them, passing from the second person (Eph 2:1, 2) to the first person here.
all—Jews and Gentiles.
our conversation—"our way of life" (2Co 1:12; 1Pe 1:18). This expression implies an outwardly more decorous course, than the open "walk" in gross sins on the part of the majority of Ephesians in times past, the Gentile portion of whom may be specially referred to in Eph 2:2. Paul and his Jewish countrymen, though outwardly more seemly than the Gentiles (Ac 26:4, 5, 18), had been essentially like them in living to the unrenewed flesh, without the Spirit of God.
fulfilling—Greek, doing.
mind—Greek, "our thoughts." Mental suggestions and purposes (independent of God), as distinguished from the blind impulses of "the flesh."
and were by nature—He intentionally breaks off the construction, substituting "and we were" for "and being," to mark emphatically his and their past state by nature, as contrasted with their present state by grace. Not merely is it, we had our way of life fulfilling our fleshly desires, and so being children of wrath; but we were by nature originally "children of wrath," and so consequently had our way of life fulfilling our fleshly desires. "Nature," in Greek, implies that which has grown in us as the peculiarity of our being, growing with our growth, and strengthening with our strength, as distinguished from that which has been wrought on us by mere external influences: what is inherent, not acquired (Job 14:4; Ps 51:5). An incidental proof of the doctrine of original sin.
children of wrath—not merely "sons," as in the Greek, "sons of disobedience" (Eph 2:2), but "children" by generation; not merely by adoption, as "sons" might be. The Greek order more emphatically marks this innate corruption: "Those who in their (very) nature are children of wrath"; Eph 2:5, "grace" is opposed to "nature" here; and salvation (implied in Eph 2:5, 8, "saved") to "wrath." Compare Article IX, Church of England Common Prayer Book. "Original sin (birth-sin), standeth not in the following of Adam, but is the fault and corruption of the nature of every man, naturally engendered of Adam [Christ was supernaturally conceived by the Holy Ghost of the Virgin], whereby man is very far gone from original righteousness, and is of his own nature inclined to evil; and therefore, in every person born into this world, it deserveth God's wrath and damnation." Paul shows that even the Jews, who boasted of their birth from Abraham, were by natural birth equally children of wrath as the Gentiles, whom the Jews despised on account of their birth from idolaters (Ro 3:9; 5:12-14). "Wrath abideth" on all who disobey the Gospel in faith and practice (Joh 3:36). The phrase, "children of wrath," is a Hebraism, that is, objects of God's wrath from childhood, in our natural state, as being born in the sin which God hates. So "son of death" (2Sa 12:5, Margin); "son of perdition" (Joh 17:12; 2Th 2:3).
as others—Greek, "as the rest" of mankind are (1Th 4:13).
4. God, who is rich—Greek "(as) being rich in mercy."
for—that is, "because of His great love." This was the special ground of God's saving us; as "rich in mercy" (compare Eph 2:7; Eph 1:7; Ro 2:4; 10:12) was the general ground. "Mercy takes away misery; love confers salvation" [Bengel].
5. dead in sins—The best reading is in the Greek, "dead in our (literally, 'the') trespasses."
quickened—"vivified" spiritually, and consequences hereafter, corporally. There must be a spiritual resurrection of the soul before there can be a comfortable resurrection of the body [Pearson] (Joh 11:25, 26; Ro 8:11).
together with Christ—The Head being seated at God's right hand, the body also sits there with Him [Chrysostom]. We are already seated there IN Him ("in Christ Jesus," Eph 2:6), and hereafter shall be seated by Him; IN Him already as in our Head, which is the ground of our hope; by Him hereafter, as by the conferring cause, when hope shall be swallowed up in fruition [Pearson]. What God wrought in Christ, He wrought (by the very fact) in all united to Christ, and one with Him.
by grace ye are saved—Greek, "Ye are in a saved state." Not merely "ye are being saved," but ye "are passed from death unto life" (Joh 5:24). Salvation is to the Christian not a thing to be waited for hereafter, but already realized (1Jo 3:14). The parenthetic introduction of this clause here (compare Eph 2:8) is a burst of Paul's feeling, and in order to make the Ephesians feel that grace from first to last is the sole source of salvation; hence, too, he says "ye," not "we."
6. raised us up together—with Christ. The "raising up" presupposes previous quickening of Jesus in the tomb, and of us in the grave of our sins.
made us sit together—with Christ, namely, in His ascension. Believers are bodily in heaven in point of right, and virtually so in spirit, and have each their own place assigned there, which in due time they shall take possession of (Php 3:20, 21). He does not say, "on the right hand of God"; a prerogative reserved to Christ peculiarly; though they shall share His throne (Re 3:21).
in Christ Jesus—Our union with Him is the ground of our present spiritual, and future bodily, resurrection and ascension. "Christ Jesus" is the phrase mostly used in this Epistle, in which the office of the Christ, the Anointed Prophet, Priest and King, is the prominent thought; when the Person is prominent, "Jesus Christ" is the phrase used.
7. Greek, "That He might show forth (middle reflexive voice; for His own glory, Eph 1:6, 12, 14) in the ages which are coming on," that is, the blessed ages of the Gospel which supersede "the age (Greek, for 'course') of this world" (Eph 2:2), and the past "ages" from which the mystery was hidden (Col 1:26, 27). These good ages, though beginning with the first preaching of the Gospel, and thenceforth continually succeeding one another, are not consummated till the Lord's coming again (compare Eph 1:21; Heb 6:5). The words, "coming on," do not exclude the time then present, but imply simply the ages following upon Christ's "raising them up together" spiritually (Eph 2:6).
kindness—"benignity."
through Christ—rather, as Greek, "in Christ"; the same expression as is so often repeated, to mark that all our blessings center "IN Him."
8. For—illustrating "the exceeding riches of His grace in kindness." Translate as in Eph 2:5, "Ye are in a saved state."
through faith—the effect of the power of Christ's resurrection (Eph 1:19, 20; Php 3:10) whereby we are "raised together" with Him (Eph 2:6; Col 2:12). Some of the oldest manuscripts read, "through your (literally, 'the') faith." The instrument or mean of salvation on the part of the person saved; Christ alone is the meritorious agent.
and that—namely, the act of believing, or "faith." "Of yourselves" stands in opposition to, "it is the gift of God" (Php 1:29). "That which I have said, 'through faith,' I do not wish to be understood so as if I excepted faith itself from grace" [Estius]. "God justifies the believing man, not for the worthiness of his belief, but for the worthiness of Him in whom he believes" [Hooker]. The initiation, as well as the increase, of faith, is from the Spirit of God, not only by an external proposal of the word, but by internal illumination in the soul [Pearson]. Yet "faith" cometh by the means which man must avail himself of, namely, "hearing the word of God" (Ro 10:17), and prayer (Lu 11:13), though the blessing is wholly of God (1Co 3:6, 7).
9. Not of works—This clause stands in contrast to "by grace," as is confirmed by Ro 4:4, 5; 11:6.
lest—rather, as Greek, "that no man should boast" (Ro 3:27; 4:2).
10. workmanship—literally, "a thing of His making"; "handiwork." Here the spiritual creation, not the physical, is referred to (Eph 2:8, 9).
created—having been created (Eph 4:24; Ps 102:18; Isa 43:21; 2Co 5:5, 17).
unto good works—"for good works." "Good works" cannot be performed until we are new "created unto" them. Paul never calls the works of the law "good works." We are not saved by, but created unto, good works.
before ordained—Greek, "before made ready" (compare Joh 5:36). God marks out for each in His purposes beforehand, the particular good works, and the time and way which tie sees best. God both makes ready by His providence the opportunities for the works, and makes us ready for their performance (Joh 15:16; 2Ti 2:21).
that we should walk in them—not "be saved" by them. Works do not justify, but the justified man works (Ga 5:22-25).
11. The Greek order in the oldest manuscripts is, "That in time past (literally, once) ye," &c. Such remembrance sharpens gratitude and strengthens faith (Eph 2:19) [Bengel].
Gentiles in the flesh—that is, Gentiles in respect to circumcision.
called Uncircumcision—The Gentiles were called (in contempt), and were, the Uncircumcision; the Jews were called, but were not truly, the Circumcision [Ellicott].
in the flesh made by hands—as opposed to the true "circumcision of the heart in the Spirit, and not the letter" (Ro 2:29), "made without the hands in putting off the body of the sins of the flesh by the circumcision of Christ" (Col 2:11).
12. without Christ—Greek, "separate from Christ"; having no part in Him; far from Him. A different Greek word (aneu) would be required to express, "Christ was not present with you" [Tittmann].
aliens—Greek, "alienated from," not merely "separated from." The Israelites were cut off from the commonwealth of God, but it was as being self-righteous, indolent, and unworthy, not as aliens and strangers [Chrysostom]. The expression, "alienated from," takes it for granted that the Gentiles, before they had apostatized from the primitive truth, had been sharers in light and life (compare Eph 4:18, 23). The hope of redemption through the Messiah, on their subsequent apostasy, was embodied into a definite "commonwealth" or polity, namely, that "of Israel," from which the Gentiles were alienated. Contrast Eph 2:13; Eph 3:6; 4:4, 5, with Ps 147:20.
covenants of promise—rather, "… of the promise," namely, "to thee and thy seed will I give this land" (Ro 9:4; Ga 3:16). The plural implies the several renewals of the covenant with Abraham, Isaac, and Jacob, and with the whole people at Sinai [Alford]. "The promise" is singular, to signify that the covenant, in reality, and substantially, is one and the same at all times, but only different in its accidents and external circumstances (compare Heb 1:1, "at sundry times and in divers manners").
having no … hope—beyond this life (1Co 15:19). The CONJECTURES of heathen philosophers as to a future life were at best vague and utterly unsatisfactory. They had no divine "promise," and therefore no sure ground of "hope." Epicurus and Aristotle did not believe in it at all. The Platonists believed the soul passed through perpetual changes, now happy, and then again miserable; the Stoics, that it existed no longer than till the time of the general burning up of all things.
without God—Greek, "atheists," that is, they had not "God" in the sense we use the word, the Eternal Being who made and governs all things (compare Ac 14:15, "Turn from these vanities unto the living God who made heaven, and earth, and the sea, and all things therein"), whereas the Jews had distinct ideas of God and immortality. Compare also Ga 4:8, "Ye knew not God … ye did service unto them which are no gods" (1Th 4:5). So also pantheists are atheists, for an impersonal God is NO God, and an ideal immortality no immortality [Tholuck].
in the world—in contrast to belonging to "the commonwealth of Israel." Having their portion and their all in this godless vain world (Ps 17:14), from which Christ delivers His people (Joh 15:19; 17:14; Ga 1:4).
13. now—in contrast to "at that time" (Eph 2:12).
in Christ Jesus—"Jesus" is here added, whereas the expression before (Eph 2:12) had been merely "Christ," to mark that they know Christ as the personal Saviour, "Jesus."
sometimes—Greek, "aforetime."
far off—the Jewish description of the Gentiles. Far off from God and from the people of God (Eph 2:17; Isa 57:19; Ac 2:39).
are—Greek, "have been."
by—Greek, "in." Thus "the blood of Christ" is made the seal of a covenant IN which their nearness to God consists. In Eph 1:7, where the blood is more directly spoken of as the instrument, it is "through His blood" [Alford].
14. he—Greek, "Himself" alone, pre-eminently, and none else. Emphatical.
our peace—not merely "Peacemaker," but "Himself" the price of our (Jews' and Gentiles' alike) peace with God, and so the bond of union between "both" in God. He took both into Himself, and reconciled them, united, to God, by His assuming our nature and our penal and legal liabilities (Eph 2:15; Isa 9:5, 6; 53:5; Mic 5:5; Col 1:20). His title, "Shiloh," means the same (Ge 49:10).
the middle wall of partition—Greek, "… of the partition" or "fence"; the middle wall which parted Jew and Gentile. There was a balustrade of stone which separated the court of the Gentiles from the holy place, which it was death for a Gentile to pass. But this, though incidentally alluded to, was but a symbol of the partition itself, namely, "the enmity" between "both" and God (Eph 2:15), the real cause of separation from God, and so the mediate cause of their separation from one another. Hence there was a twofold wall of partition, one the inner wall, severing the Jewish people from entrance to the holy part of the temple where the priests officiated, the other the outer wall, separating the Gentile proselytes from access to the court of the Jews (compare Eze 44:7; Ac 21:28). Thus this twofold wall represented the Sinaitic law, which both severed all men, even the Jews, from access to God (through sin, which is the violation of the law), and also separated the Gentiles from the Jews. As the term "wall" implies the strength of the partition, so "fence" implies that it was easily removed by God when the due time came.
15. Rather, make "enmity" an apposition to "the middle wall of partition"; "Hath broken down the middle wall of partition (not merely as English Version, 'between us,' but also between all men and God), to wit, the enmity (Ro 8:7) by His flesh" (compare Eph 2:16; Ro 8:3).
the law of commandments contained in—Greek, "the law of the commandments (consisting) in ordinances." This law was "the partition" or "fence," which embodied the expression of the "enmity" (the "wrath" of God against our sin, and our enmity to Him, Eph 2:3) (Ro 4:15; 5:20; 7:10, 11; 8:7). Christ has in, or by, His crucified flesh, abolished it, so far as its condemning and enmity-creating power is concerned (Col 2:14), substituting for it the law of love, which is the everlasting spirit of the law, and which flows from the realization in the soul of His love in His death for us. Translate what follows, "that He might make the two (Jews and Gentiles) into one new man." Not that He might merely reconcile the two to each other, but incorporate the two, reconciled in Him to God, into one new man; the old man to which both belonged, the enemy of God, having been slain in His flesh on the cross. Observe, too, ONE new man; we are all in God's sight but one in Christ, as we are but one in Adam [Alford].
making peace—primarily between all and God, secondarily between Jews and Gentiles; He being "our peace." This "peace-making" precedes its publication (Eph 2:17).
16. Translate, "might altogether reconcile them both in one body (the Church, Col 3:15) unto God through His cross." The Greek for "reconcile" (apocatalaxe), found only here and in Col 1:20, expresses not only a return to favor with one (catallage), but so to lay aside enmity that complete amity follows; to pass from enmity to complete reconciliation [Tittmann].
slain the enmity—namely, that had been between man and God; and so that between Jew and Gentile which had resulted from it. By His being slain, He slew it (compare Heb 2:14).
thereby—Greek, "therein"; "in" or "by the cross," that is, His crucifixion (Col 2:15).
17. Translate, "He came and announced glad tidings of peace." "He came" of His own free love, and "announced peace" with His own mouth to the apostles (Lu 24:36; Joh 20:19, 21, 26); and by them to others, through His Spirit present in His Church (Joh 14:18). Ac 26:23 is strictly parallel; after His resurrection "He showed light to the people ('them that were nigh') and to the Gentiles ('you that were afar off')," by His Spirit in His ministers (compare 1Pe 3:19).
and to them—The oldest manuscripts insert "peace" again: "And peace to them." The repetition implies the joy with which both alike would dwell again and again upon the welcome word "peace." So Isa 57:19.
18. Translate, "For it is through Him (Joh 14:6; Heb 10:19) that we have our access (Eph 3:12; Ro 5:2), both of us, in (that is, united in, that is, "by," 1Co 12:13, Greek) one Spirit to the Father," namely, as our common Father, reconciled to both alike; whence flows the removal of all separation between Jew and Gentile. The oneness of "the Spirit," through which we both have our access, is necessarily followed by oneness of the body, the Church (Eph 2:16). The distinctness of persons in the Divine Trinity appears in this verse. It is also fatal to the theory of sacerdotal priests in the Gospel through whom alone the people can approach God. All alike, people and ministers, can draw nigh to God through Christ, their ever living Priest.
19. Now, therefore—rather, "So then" [Alford].
foreigners—rather, "sojourners"; opposed to "members of the household," as "strangers" is to "fellow citizens." Php 3:19, 20, "conversation," Greek, "citizenship."
but—The oldest manuscripts add, "are."
with the saints—"the commonwealth of (spiritual) Israel" (Eph 2:12).
of God—THE Father; as Jesus Christ appears in Eph 2:20, and THE Spirit in Eph 2:22.
20. Translate as Greek, "Built up upon," &c. (participle; having been built up upon; omit, therefore, "and are"). Compare 1Co 3:11, 12. The same image in Eph 3:18, recurs in his address to the Ephesian elders (Ac 20:32), and in his Epistle to Timothy at Ephesus (1Ti 3:15; 2Ti 2:19), naturally suggested by the splendid architecture of Diana's temple; the glory of the Christian temple is eternal and real, not mere idolatrous gaud. The image of a building is appropriate also to the Jew-Christians; as the temple at Jerusalem was the stronghold of Judaism; as Diana's temple, of paganism.
foundation of the apostles, &c.—that is, upon their ministry and living example (compare Mt 16:18). Christ Himself, the only true Foundation, was the grand subject of their ministry, and spring of their life. As one with Him and His fellow workers, they, too, in a secondary sense, are called "foundations" (Re 21:14). The "prophets" are joined with them closely; for the expression is here not "foundations of the apostles and the prophets," but "foundations of the apostles and prophets." For the doctrine of both was essentially one (1Pe 1:10, 11; Re 19:10). The apostles take the precedency (Lu 10:24). Thus he appropriately shows regard to the claims of the Jews and Gentiles: "the prophets" representing the old Jewish dispensation, "the apostles" the new. The "prophets" of the new also are included. Bengel and Alford refer the meaning solely to these (Eph 3:5; 4:11). These passages imply, I think, that the New Testament prophets are not excluded; but the apostle's plain reference to Ps 118:22, "the head stone of the corner," proves that the Old Testament prophets are a prominent thought. David is called a "prophet" in Ac 2:30. Compare also Isa 28:16; another prophet present to the mind of Paul, which prophecy leans on the earlier one of Jacob (Ge 49:24). The sense of the context, too, suits this: Ye were once aliens from the commonwealth of Israel (in the time of her Old Testament prophets), but now ye are members of the true Israel, built upon the foundation of her New Testament apostles and Old Testament prophets. Paul continually identifies his teaching with that of Israel's old prophets (Ac 26:22; 28:23). The costly foundation-stones of the temple (1Ki 5:17) typified the same truth (compare Jer 51:26). The same stone is at once the corner-stone and the foundation-stone on which the whole building rests. Paul supposes a stone or rock so large and so fashioned as to be both at once; supporting the whole as the foundation, and in part rising up at the extremities, so as to admit of the side walls meeting in it, and being united in it as the corner-stone [Zanchius]. As the corner-stone, it is conspicuous, as was Christ (1Pe 2:6), and coming in men's way may be stumbled over, as the Jews did at Christ (Mt 21:42; 1Pe 2:7).
21. In whom—as holding together the whole.
fitly framed—so as exactly to fit together.
groweth—"is growing" continually. Here an additional thought is added to the image; the Church has the growth of a living organism, not the mere increase of a building. Compare 1Pe 2:5; "lively stones … built up a spiritual house." Compare Eph 4:16; Zec 6:12, "The Branch shall build the temple of the Lord," where similarly the growth of a branch, and the building of a temple, are joined.
holy—as being the "habitation of God" (Eph 2:22). So "in the Lord" (Christ) answers to "through the Spirit" (Eph 2:22; compare Eph 3:16, 17). "Christ is the inclusive Head of all the building, the element in which it has its being and now its growth" [Alford].
22. are builded together—Translate, "are being builded together."
through—Greek, "in the Spirit." God, by His Spirit in believers, has them for His habitation (1Co 3:16, 17; 6:19; 2Co 6:16).