---
title: "Commentary Critical and Explanatory on the Whole Bible -  Ephesians 2"
description: "CHAPTER 2   :-. GOD"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/ephesians/2"
---

CHAPTER 2

. 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 ([Ephesians 1:19-23](../../../kjv/ephesians/1/19-23)).
***hath he quickened*******—supplied from the *Greek* ([Ephesians 1:19-49](../../../kjv/ephesians/1/19-49)).
**dead**—spiritually. ([Ephesians 1:19-49](../../../kjv/ephesians/1/19-49)). 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. [Isaiah 9:2](../../../kjv/isaiah/9/2);
[John 5:25](../../../kjv/john/5/25), "dead"
(spiritually), [1 Timothy 5:6](../../../kjv/1-timothy/5/6).
"Alienated from the *life* of God" ([1 Timothy 5:6](../../../kjv/1-timothy/5/6)). 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 ), or present system of *this* world ([1 Corinthians 2:6](../../../kjv/1-corinthians/2/6);
[1 Corinthians 2:12](../../../kjv/1-corinthians/2/12); [1 Corinthians 3:18](../../../kjv/1-corinthians/3/18);
[1 Corinthians 3:19](../../../kjv/1-corinthians/3/19), as opposed to "the
world to come"): alien from God, and lying in the wicked one
([1 John 5:19](../../../kjv/1-john/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" ([1 John 5:19](../../../kjv/1-john/5/19)); ranging through the *air* around us: compare [1 John 5:19](../../../kjv/1-john/5/19), "fowls of the air" (*Greek,* "heaven")
that is, ([Ephesians 2:15](../../../kjv/ephesians/2/15)), "Satan"
and his demons. Compare [Ephesians 6:12](../../../kjv/ephesians/6/12);
[John 12:31](../../../kjv/john/12/31). Christ's ascension
seems to have cast Satan out of heaven ([Revelation 12:5](../../../kjv/revelation/12/5);
[Revelation 12:9](../../../kjv/revelation/12/9); [Revelation 12:10](../../../kjv/revelation/12/10);
[Revelation 12:12](../../../kjv/revelation/12/12); [Revelation 12:13](../../../kjv/revelation/12/13)),
where he had been heretofore the accuser of the brethren ([Revelation 12:13](../../../kjv/revelation/12/13)). No longer able to accuse *in heaven* those
justified by Christ, the ascended Saviour ([Romans 8:33](../../../kjv/romans/8/33);
[Romans 8:34](../../../kjv/romans/8/34)), 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 ([Revelation 12:12](../../../kjv/revelation/12/12);
[Revelation 12:13](../../../kjv/revelation/12/13); [Revelation 12:15](../../../kjv/revelation/12/15);
[Revelation 12:17](../../../kjv/revelation/12/17); [Revelation 20:2](../../../kjv/revelation/20/2);
[Revelation 20:3](../../../kjv/revelation/20/3)). "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" ([Revelation 20:3](../../../kjv/revelation/20/3)) 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 [Revelation 20:3](../../../kjv/revelation/20/3)), 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 ([Revelation 20:3](../../../kjv/revelation/20/3)), as opposed to the spirit of the children of God ([Revelation 20:3](../../../kjv/revelation/20/3)). The potency of that "spirit" is shown in the
"disobedience" of the former. Compare [Revelation 20:3](../../../kjv/revelation/20/3), "children in whom is no faith" ([Isaiah 30:9](../../../kjv/isaiah/30/9);
[Isaiah 57:4](../../../kjv/isaiah/57/4)). They disobey the
Gospel both in faith and practice ([2 Thessalonians 1:8](../../../kjv/2-thessalonians/1/8);
[2 Corinthians 2:12](../../../kjv/2-corinthians/2/12)).

**3. also we**—that is, *we
also.* Paul here joins himself in the same category with them,
passing from the second person ([Ephesians 2:1](../../../kjv/ephesians/2/1);
[Ephesians 2:2](../../../kjv/ephesians/2/2)) to the first person
here.
**all**—Jews and Gentiles.
**our conversation**—"our
way of life" ([2 Corinthians 1:12](../../../kjv/2-corinthians/1/12);
[1 Peter 1:18](../../../kjv/1-peter/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 [Ephesians 2:2](../../../kjv/ephesians/2/2). Paul and
his Jewish countrymen, though outwardly more seemly than the Gentiles
([Acts 26:4](../../../kjv/acts/26/4); [Acts 26:5](../../../kjv/acts/26/5);
[Acts 26:18](../../../kjv/acts/26/18)), 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](../../../kjv/job/14/4); [Psalms 51:5](../../../kjv/psalms/51/5)).
An incidental proof of the doctrine of original sin.
**children of wrath**—not
merely "sons," as in the *Greek,* "sons of
disobedience" ([Ephesians 2:2](../../../kjv/ephesians/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"; [Ephesians 2:2](../../../kjv/ephesians/2/2), "grace" is opposed to "nature" here; and
*salvation* (implied in [Ephesians 2:5](../../../kjv/ephesians/2/5);
[Ephesians 2:8](../../../kjv/ephesians/2/8), "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 ([Romans 3:9](../../../kjv/romans/3/9);
[Romans 5:12-14](../../../kjv/romans/5/12-14)). "*Wrath*
abideth" on all who disobey the Gospel in faith and practice
([John 3:36](../../../kjv/john/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" ([John 3:36](../../../kjv/john/3/36), *Margin*); "son of perdition" ([John 17:12](../../../kjv/john/17/12);
[2 Thessalonians 2:3](../../../kjv/2-thessalonians/2/3)).
**as others**—*Greek,*
"as the rest" of mankind are ([2 Thessalonians 2:3](../../../kjv/2-thessalonians/2/3)).

**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 [Ephesians 2:7](../../../kjv/ephesians/2/7);
[Ephesians 1:7](../../../kjv/ephesians/1/7); [Romans 2:4](../../../kjv/romans/2/4);
[Romans 10:12](../../../kjv/romans/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]
([John 11:25](../../../kjv/john/11/25); [John 11:26](../../../kjv/john/11/26);
[Romans 8:11](../../../kjv/romans/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," [Romans 8:11](../../../kjv/romans/8/11)), 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" ([Romans 8:11](../../../kjv/romans/8/11)). Salvation is to the Christian not a thing to be waited for
hereafter, but already realized ([Romans 8:11](../../../kjv/romans/8/11)). The parenthetic introduction of this clause here (compare
[Ephesians 2:8](../../../kjv/ephesians/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
([Philippians 3:20](../../../kjv/philippians/3/20); [Philippians 3:21](../../../kjv/philippians/3/21)).
He does not say, "*on the right hand of God*"; a
prerogative reserved to Christ peculiarly; though they shall share
His throne ([Revelation 3:21](../../../kjv/revelation/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, [Ephesians 1:6](../../../kjv/ephesians/1/6);
[Ephesians 1:12](../../../kjv/ephesians/1/12); [Ephesians 1:14](../../../kjv/ephesians/1/14))
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" ([Ephesians 1:14](../../../kjv/ephesians/1/14)), and the past "ages" from which the mystery was
hidden ([Colossians 1:26](../../../kjv/colossians/1/26); [Colossians 1:27](../../../kjv/colossians/1/27)).
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 [Ephesians 1:21](../../../kjv/ephesians/1/21);
[Hebrews 6:5](../../../kjv/hebrews/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 ([Hebrews 6:5](../../../kjv/hebrews/6/5)).
**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 , "Ye are in a saved state."
**through faith**—the
effect of the power of Christ's resurrection ([Ephesians 1:19](../../../kjv/ephesians/1/19);
[Ephesians 1:20](../../../kjv/ephesians/1/20); [Philippians 3:10](../../../kjv/philippians/3/10))
whereby we are "raised together" with Him ([Ephesians 2:6](../../../kjv/ephesians/2/6);
[Colossians 2:12](../../../kjv/colossians/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" ([Colossians 2:12](../../../kjv/colossians/2/12)). "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" ([Colossians 2:12](../../../kjv/colossians/2/12)), and prayer ([Luke 11:13](../../../kjv/luke/11/13)),
though the blessing is wholly of God ([1 Corinthians 3:6](../../../kjv/1-corinthians/3/6);
[1 Corinthians 3:7](../../../kjv/1-corinthians/3/7)).

**9. Not of works**—This clause
stands in contrast to "by grace," as is confirmed by
[Romans 4:4](../../../kjv/romans/4/4); [Romans 4:5](../../../kjv/romans/4/5);
[Romans 11:6](../../../kjv/romans/11/6).
**lest**—rather, as *Greek,*
"that no man should boast" ([Romans 3:27](../../../kjv/romans/3/27);
[Romans 4:2](../../../kjv/romans/4/2)).

**10. workmanship**—literally, "a
thing of His making"; "handiwork." Here the spiritual
creation, not the physical, is referred to ([Ephesians 2:8](../../../kjv/ephesians/2/8);
[Ephesians 2:9](../../../kjv/ephesians/2/9)).
**created**—having been
created ([Ephesians 4:24](../../../kjv/ephesians/4/24); [Psalms 102:18](../../../kjv/psalms/102/18);
[Isaiah 43:21](../../../kjv/isaiah/43/21); [2 Corinthians 5:5](../../../kjv/2-corinthians/5/5);
[2 Corinthians 5:17](../../../kjv/2-corinthians/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 [2 Corinthians 5:17](../../../kjv/2-corinthians/5/17)). 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 ([John 15:16](../../../kjv/john/15/16);
[2 Timothy 2:21](../../../kjv/2-timothy/2/21)).
**that we should walk in
them**—not "be saved" by them. Works do not justify,
but the justified man works ([2 Timothy 2:21](../../../kjv/2-timothy/2/21)).

**11.** The *Greek* order in
the oldest manuscripts is, "That in time past (literally, *once*)
ye," c. Such remembrance sharpens gratitude and strengthens
faith ([Ephesians 2:19](../../../kjv/ephesians/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" ([Romans 2:29](../../../kjv/romans/2/29)),
"made without the hands in putting off the body of the sins of
the flesh by the circumcision of Christ" ([Romans 2:29](../../../kjv/romans/2/29)).

**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 [Ephesians 4:18](../../../kjv/ephesians/4/18);
[Ephesians 4:23](../../../kjv/ephesians/4/23)). The hope of redemption
through the Messiah, on their subsequent apostasy, was embodied into
a definite "commonwealth" or *polity,* namely, that
"of Israel," from which the Gentiles were alienated.
Contrast [Ephesians 2:13](../../../kjv/ephesians/2/13); [Ephesians 3:6](../../../kjv/ephesians/3/6);
[Ephesians 4:4](../../../kjv/ephesians/4/4); [Ephesians 4:5](../../../kjv/ephesians/4/5);
[Psalms 147:20](../../../kjv/psalms/147/20).
**covenants of promise**—rather,
". . . of *the* promise," namely, "to thee and
thy seed will I give this land" ([Romans 9:4](../../../kjv/romans/9/4);
[Galatians 3:16](../../../kjv/galatians/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
[Hebrews 1:1](../../../kjv/hebrews/1/1), "at sundry times
and in divers manners").
**having no . . . hope**—beyond
this life ([1 Corinthians 15:19](../../../kjv/1-corinthians/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 [Acts 14:15](../../../kjv/acts/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 [Galatians 4:8](../../../kjv/galatians/4/8), "Ye knew not
God . . . ye did service unto them which are no gods" ([Galatians 4:8](../../../kjv/galatians/4/8)). 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 ([Galatians 4:8](../../../kjv/galatians/4/8)), from which Christ delivers His people ([John 15:19](../../../kjv/john/15/19);
[John 17:14](../../../kjv/john/17/14); [Galatians 1:4](../../../kjv/galatians/1/4)).

**13. now**—in contrast to "at
that time" ([Ephesians 2:12](../../../kjv/ephesians/2/12)).
**in Christ Jesus**—"Jesus"
is here added, whereas the expression before ([Ephesians 2:12](../../../kjv/ephesians/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 ([Ephesians 2:17](../../../kjv/ephesians/2/17); [Isaiah 57:19](../../../kjv/isaiah/57/19);
[Acts 2:39](../../../kjv/acts/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 [Acts 2:39](../../../kjv/acts/2/39), 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 ([Ephesians 2:15](../../../kjv/ephesians/2/15);
[Isaiah 9:5](../../../kjv/isaiah/9/5); [Isaiah 9:6](../../../kjv/isaiah/9/6);
[Isaiah 53:5](../../../kjv/isaiah/53/5); [Micah 5:5](../../../kjv/micah/5/5);
[Colossians 1:20](../../../kjv/colossians/1/20)). His title, "Shiloh,"
means the same ([Genesis 49:10](../../../kjv/genesis/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* ([Genesis 49:10](../../../kjv/genesis/49/10)), 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 [Ezekiel 44:7](../../../kjv/ezekiel/44/7);
[Acts 21:28](../../../kjv/acts/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 () by His flesh" (compare [Ephesians 2:16](../../../kjv/ephesians/2/16);
[Romans 8:3](../../../kjv/romans/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, [Romans 8:3](../../../kjv/romans/8/3)) ([Romans 4:15](../../../kjv/romans/4/15); [Romans 5:20](../../../kjv/romans/5/20);
[Romans 7:10](../../../kjv/romans/7/10); [Romans 7:11](../../../kjv/romans/7/11);
[Romans 8:7](../../../kjv/romans/8/7)). Christ has in, or by,
His crucified flesh, abolished it, so far as its condemning and
enmity-creating power is concerned ([Romans 8:7](../../../kjv/romans/8/7)), 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 ([Ephesians 2:17](../../../kjv/ephesians/2/17)).

**16.** Translate, "might
altogether reconcile them both in one body (the Church, ) unto God through His cross." The *Greek* for
"reconcile" (*apocatalaxe*), found only here and in
[Colossians 1:20](../../../kjv/colossians/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 [Hebrews 2:14](../../../kjv/hebrews/2/14)).
**thereby**—*Greek,*
"therein"; "in" or "by the cross," that
is, His crucifixion ([Colossians 2:15](../../../kjv/colossians/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 ([Luke 24:36](../../../kjv/luke/24/36); [John 20:19](../../../kjv/john/20/19);
[John 20:21](../../../kjv/john/20/21); [John 20:26](../../../kjv/john/20/26));
and by them to others, through His Spirit present in His Church ([John 20:26](../../../kjv/john/20/26)). [Acts 26:23](../../../kjv/acts/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 [Acts 26:23](../../../kjv/acts/26/23)).
**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 [Acts 26:23](../../../kjv/acts/26/23).

**18.** Translate, "For it is
through Him ([John 14:6](../../../kjv/john/14/6); [John 14:6](../../../kjv/john/14/6)) that we have *our* access ([Ephesians 3:12](../../../kjv/ephesians/3/12);
[Romans 5:2](../../../kjv/romans/5/2)), both of us, in (that
is, united in, that is, "by," [Romans 5:2](../../../kjv/romans/5/2), *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 ([Romans 5:2](../../../kjv/romans/5/2)). 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." [Philippians 3:19](../../../kjv/philippians/3/19);
[Philippians 3:20](../../../kjv/philippians/3/20), "conversation,"
*Greek,* "citizenship."
**but**—The oldest
manuscripts add, "are."
**with the saints**—"the
commonwealth of (spiritual) Israel" ([Philippians 3:20](../../../kjv/philippians/3/20)).
**of God**—THE
FATHER; as JESUS
CHRIST appears in [Philippians 3:20](../../../kjv/philippians/3/20), and THE SPIRIT
in [Ephesians 2:22](../../../kjv/ephesians/2/22).

**20.** Translate as *Greek,*
"Built up upon," c. (participle *having been built up
upon;* omit, therefore, "and are"). Compare [1 Corinthians 3:11](../../../kjv/1-corinthians/3/11);
[1 Corinthians 3:12](../../../kjv/1-corinthians/3/12). The same image in [1 Corinthians 3:12](../../../kjv/1-corinthians/3/12), recurs in his address to the Ephesian elders ([1 Corinthians 3:12](../../../kjv/1-corinthians/3/12)), and in his Epistle to Timothy at Ephesus ([1 Timothy 3:15](../../../kjv/1-timothy/3/15);
[2 Timothy 2:19](../../../kjv/2-timothy/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 [2 Timothy 2:19](../../../kjv/2-timothy/2/19)). 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" ([2 Timothy 2:19](../../../kjv/2-timothy/2/19)). 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 ([1 Peter 1:10](../../../kjv/1-peter/1/10);
[1 Peter 1:11](../../../kjv/1-peter/1/11); [Revelation 19:10](../../../kjv/revelation/19/10)).
The apostles take the precedency ([Revelation 19:10](../../../kjv/revelation/19/10)). 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 ([Ephesians 3:5](../../../kjv/ephesians/3/5);
[Ephesians 4:11](../../../kjv/ephesians/4/11)). These passages imply,
I think, that the New Testament prophets are not excluded; but the
apostle's plain reference to [Ephesians 4:11](../../../kjv/ephesians/4/11), "the head stone of the corner," proves that the
Old Testament prophets are a prominent thought. David is called a
"prophet" in [Acts 2:30](../../../kjv/acts/2/30).
Compare also [Isaiah 28:16](../../../kjv/isaiah/28/16);
another prophet present to the mind of Paul, which prophecy leans on
the earlier one of Jacob ([Isaiah 28:16](../../../kjv/isaiah/28/16)). 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 ([Acts 26:22](../../../kjv/acts/26/22);
[Acts 28:23](../../../kjv/acts/28/23)). The costly
foundation-stones of the temple ([Acts 28:23](../../../kjv/acts/28/23)) typified the same truth (compare [Acts 28:23](../../../kjv/acts/28/23)). 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 ([Acts 28:23](../../../kjv/acts/28/23)), and coming in men's way may be stumbled over, as the Jews
did at Christ ([Matthew 21:42](../../../kjv/matthew/21/42);
[1 Peter 2:7](../../../kjv/1-peter/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 ; "*lively* stones . . . built up a spiritual
house." Compare [Ephesians 4:16](../../../kjv/ephesians/4/16);
[Zechariah 6:12](../../../kjv/zechariah/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*" ([Zechariah 6:12](../../../kjv/zechariah/6/12)). So "in the Lord" (Christ) answers to "through
the Spirit" ([Ephesians 2:22](../../../kjv/ephesians/2/22);
compare [Ephesians 3:16](../../../kjv/ephesians/3/16); [Ephesians 3:17](../../../kjv/ephesians/3/17)).
"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 ([1 Corinthians 3:16](../../../kjv/1-corinthians/3/16);
[1 Corinthians 3:17](../../../kjv/1-corinthians/3/17); [1 Corinthians 6:19](../../../kjv/1-corinthians/6/19);
[2 Corinthians 6:16](../../../kjv/2-corinthians/6/16)).

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