Ephesians 2 · The Lantern

και υμας οντας νεκρους τοις παραπτωμασιν και ταις αμαρτιαις

I suppose, forsooth, we find Him, when he speaks of such as "were dead in trespasses and sins, wherein they had walked according to the course of this world, according to the prince of the power of the air, who worketh in the children of disobedience." But Marcion must not here interpret the world as meaning the God of the world.

[The Greeks] speak of trespass as the first step toward sin. It is when a secret thought steals in, and, though we offer a measure of collusion, it does not yet drive us on to ruin.… But sin is something else. It is when the collusion is actually completed and reaches its goal.

Above, the Apostle enumerated the blessings bestowed on the human race in general through Christ (1:3). Here the Apostle sets them in relief by comparing them to mankind's own former condition. Their past state can be considered in two ways: first as a state of sin, and secondly as a state of paganism.

εν αις ποτε περιεπατησατε κατα τον αιωνα του κοσμου τουτου κατα τον αρχοντα της εξουσιας του αερος του πνευματος του νυν ενεργουντος εν τοις υιοις της απειθειας

They are ashamed of the cross; they mock at the passion; they make a jest of the resurrection. They are the offspring of that spirit who is the author of all evil, who led Adam, by means of his wife, to transgress the commandment, who slew Abel by the hands of Cain, who fought against Job, who was the accuser of Joshua the son of Josedech, who sought to "sift the faith" of the…

Let us, therefore, fear the judgment which awaits teachers. For a severe judgment will those teachers receive "who teach, but do not," and those who take upon them the name of Christ falsely, and say: We teach the truth, and yet go wandering about idly, and exalt themselves, and make their boast "in the mind of the flesh." These, moreover, are like "the blind man who leads the…

Secondly, he describes the twofold cause of their sin. One arises from this world insofar as they are attracted by the things of the world. Concerning this he states "according to the course of this world"; you were allured by mundane matters into a worldly life.

εν οις και ημεις παντες ανεστραφημεν ποτε εν ταις επιθυμιαις της σαρκος ημων ποιουντες τα θεληματα της σαρκος και των διανοιων και ημεν τεκνα φυσει οργης ως και οι λοιποι

" In perfect agreement with reason was that indignation which resulted from his desire to maintain discipline and order. When, however, he says, "We were formerly the children of wrath," he censures an irrational irascibility, such as proceeds not from that nature which is the production of God, but from that which the devil brought in, who is himself styled the lord or "master…

Accordingly, the Apostle Paul, in a certain passage, having both conditions in view,—even the wrath of God with which we are born, and the grace whereby we are delivered,—says: "Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

Next, the Apostle recalls the sinful state of the Jews, thereby demonstrating how everyone had sinned, according to that saying of Romans 3:9: "For we have charged both Jews and Greeks, that they are all under sin." Nevertheless, a difference should be noted.

ο δε θεος πλουσιος ων εν ελεει δια την πολλην αγαπην αυτου ην ηγαπησεν ημας

Do ye therefore, clothing yourselves with meekness, become the imitators of His sufferings, and of His love, wherewith He loved us when He gave Himself a ransom for us, that He might cleanse us by His blood from our old ungodliness, and bestow life on us when we were almost on the point of perishing through the depravity that was in us.

We were doing deeds worthy of implacable wrath, but God, he says, is not simply merciful, but also "rich in mercy." And love from great mercy. For otherwise how would we — children of wrath — have been deemed worthy of love?

After exaggerating their state of festering sin (2:1), the Apostle recounts here the blessing of the grace of justification. Concerning which he does two things: First, he sets down the blessing itself. Secondly, he explains it (2:8). The blessing is described with reference to its three causes: First, the efficient cause. Secondly, the formal or exemplary cause (2:5).

και οντας ημας νεκρους τοις παραπτωμασιν συνεζωοποιησεν τω χριστω χαριτι εστε σεσωσμενοι

They say that the Saviour himself said "I came to destroy the works of the female," meaning by "female" desire, and by "works" birth and corruption. What then would they say? Has this destruction in fact been accomplished? They could not say so, for the world continues exactly as before. Yet the Lord did not lie.

Since he rose, we hope that we too shall rise. He himself [by his rising] has paid our debt. Then Paul explains more plainly how great the gift is: "You are saved by grace." For it is not because of the excellence of our lives that we have been called but because of the love of our Savior.

The exemplary cause of the blessing is that it is granted in Christ. In reference to this he states "even when we were dead in sins, he has quickened us together in Christ." He touches upon a triple blessing: justification, resurrection from the dead, and ascension into heaven—through these three we are assimilated to Christ.

και συνηγειρεν και συνεκαθισεν εν τοις επουρανιοις εν χριστω ιησου

What Paul is saying then is: If you believe that Christ is risen from the dead, believe also that you too have risen with him. If you believe that he sits at the Father's right hand in heaven, believe that your place too is amid not earthly but heavenly things.

If Christ the Lord did not share our human nature, he would have been falsely called our firstfruits. If so, his bodily nature was not raised from the dead and did not receive its seat at the right hand in heaven. And if none of this occurred how can it be said that God has raised us and seated us with Christ, that is, if we have nothing by nature that belongs to him?

Regarding the second, he says "and has raised us up together" with Christ—for the soul this has happened in reality, in hope the body awaits it. "He who raised Jesus Christ from the dead will give life to your mortal bodies also through his Spirit which dwells in you" (Rom 8:11).

ινα ενδειξηται εν τοις αιωσιν τοις επερχομενοις τον υπερβαλλοντα πλουτον της χαριτος αυτου εν χρηστοτητι εφ ημας εν χριστω ιησου

God, therefore, is one and the same, who rolls up the heaven as a book, and renews the face of the earth; who made the things of time for man, so that coming to maturity in them, he may produce the fruit of immortality; and who, through His kindness, also bestows [upon him] eternal things, "that in the ages to come He may show the exceeding riches of His grace;" who was announc…

Lest anyone doubt what has been said, he endeavors to make his speech more convincing, saying: if not for the sake of love toward us, then at least out of the desire to manifest His goodness, He will surely fulfill this. Now many do not believe this, but in the age to come all will know what God has granted us, seeing the saints in ineffable glory.

Consequently, when he says "that he might shew in the ages to come," he discloses the final cause of the blessing which has been given. It can be read in two ways, depending on whether "ages to come" pertains to the present or future life. If it applies to this life, then age is a certain measure of time and a period of one generation.

τη γαρ χαριτι εστε σεσωσμενοι δια της πιστεως και τουτο ουκ εξ υμων θεου το δωρον

I have greatly rejoiced with you in our Lord Jesus Christ, because ye have followed the example of true love [as displayed by God], and have accompanied, as became you, those who were bound in chains, the fitting ornaments of saints, and which are indeed the diadems of the true elect of God and our Lord; and because the strong root of your faith, spoken of in days long gone by,…

Paul says this in case the secret thought should steal upon us that "if we are not saved by our own works, at least we are saved by our own faith, and so in another way our salvation is of ourselves." Thus he added the statement that faith too is not in our own will but in God's gift.

When the Apostle was recounting above the blessing of God by which we have been freed from sin, he inserted the thought that we had been saved by Christ's grace (2:5). Now he intends to prove that; he makes two points concerning it: First, he sets down his intention. Secondly, he clarifies the point in question (2:8b).

ουκ εξ εργων ινα μη τις καυχησηται

αυτου γαρ εσμεν ποιημα κτισθεντες εν χριστω ιησου επι εργοις αγαθοις οις προητοιμασεν ο θεος ινα εν αυτοις περιπατησωμεν

"For to create in Himself of twain," for He who had made is also the same who creates (just as we have found it stated above: "For we are His workmanship, created in Christ Jesus"), "one new man, making peace" (really new, and really man-no phantom-but new, and newly born of a virgin by the Spirit of God), "that He might reconcile both unto God" (even the God whom both races ha…

Here he is speaking not of the first but of the second creation, wherein we are re-created by the resurrection. Completely unable as we are to mend our ways by our own decision on account of the natural weakness that opposes us, we are made able to come newly alive without pain and with great ease by the grace of the One who re-creates us for this purpose.

Next (2:10), he clarifies what he had said regarding grace. Concerning this he does two things: First, he clarifies the infusion of grace. Secondly, he declares the predestination of grace (2:10b). There are two essential characteristics of grace, they have already been spoken of.

διο μνημονευετε οτι υμεις ποτε τα εθνη εν σαρκι οι λεγομενοι ακροβυστια υπο της λεγομενης περιτομης εν σαρκι χειροποιητου

To illustrate: the noble apostle circumcised Timothy, though loudly declaring and writing that circumcision made with hands profits nothing.

There are many things to show the loving-kindness of God. First, the fact, that by Himself He hath saved us, and by Himself through such a method as this. Secondly, that He hath saved us, as being what we were. Thirdly, that He hath exalted us to the place where we are.

Once he has outlined God's blessing to the Gentiles in freeing them from sin (2:1), the Apostle recalls the favor shown them in their liberation from the state of paganism. Concerning this he does two things: First, he recounts the condition of their former state. Secondly, he describes the blessings granted them in their present state (2:13).

οτι ητε εν τω καιρω εκεινω χωρις χριστου απηλλοτριωμενοι της πολιτειας του ισραηλ και ξενοι των διαθηκων της επαγγελιας ελπιδα μη εχοντες και αθεοι εν τω κοσμω

νυνι δε εν χριστω ιησου υμεις οι ποτε οντες μακραν εγγυς εγενηθητε εν τω αιματι του χριστου

And everywhere, when [referring to] the passion of our Lord, and to His human nature, and His subjection to death, he employs the name of Christ, as in that passage: "Destroy not him with thy meat for whom Christ died." And again: "But now, in Christ, ye who sometimes were far off are made nigh by the blood of Christ." And again: "Christ has redeemed us from the curse of the la…

Is this then the great privilege, it may be said, that we are admitted into the commonwealth of the Jews? What art thou saying? "He hath summed up all things that are in heaven, and that are in earth," and now dost thou tell us about Israelites? Yes, he would say. Those higher privileges we must apprehend by faith; these, by the things themselves.

After this he recalls the blessings offered them through Christ in their present condition after conversion. Concerning this he does two things: First, he shows how they were made partakers of the goods previously denied them. Secondly, he shows that their participation in those goods is not that of strangers but of citizens (2:19).

αυτος γαρ εστιν η ειρηνη ημων ο ποιησας τα αμφοτερα εν και το μεσοτοιχον του φραγμου λυσας

" For the Creator's righteousness no less than His peace was announced in Christ, as we have often shown already. Therefore he says: "He is our peace, who hath made both one" -that is, the Jewish nation and the Gentile world.

"And brake down," he proceeds, "the middle wall of partition." What the middle wall of partition is, he interprets by saying, "the enmity having abolished in His flesh, even the law of commandments contained in ordinances." Some indeed affirm that he means the wall of the Jews against the Greeks, because it did not allow the Jews to hold intercourse with the Greeks.

Having recounted the blessings imparted to the Ephesians through Christ in a general way (2:13), he now recounts them in greater detail. Concerning this he makes two points: First, he shows how they have converged with the Jewish people. Secondly, how they are drawn closer to God (2:16). The first has three divisions: First, he reveals the cause of this convergence.

την εχθραν εν τη σαρκι αυτου τον νομον των εντολων εν δογμασιν καταργησας ινα τους δυο κτιση εν εαυτω εις ενα καινον ανθρωπον ποιων ειρηνην

If, then, any one allege that in this respect the flesh of the Lord was different from ours, because it indeed did not commit sin, neither was deceit found in His soul, while we, on the other hand, are sinners, he says what is the fact. But if he pretends that the Lord possessed another substance of flesh, the sayings respecting reconciliation will not agree with that man.

What is meant by "Having abolished by ordinances?" For he makes a wide distinction between "commandments" and "ordinances." He either then means "faith," calling that an "ordinance," (for by faith alone He saved us,) or he means "precept," such as Christ gave, when He said, "But I say unto you, that ye are not to be angry at all." That is to say, "If thou shalt believe that God…

A problem arises here since he says "breaking down the barrier of partition" and, on the contrary, Matthew 5:17 states: "Do not think that I have come to destroy the law or the prophets. I have not come to destroy, but to fulfill." I reply. The Old Law contained both moral and ceremonial precepts.

και αποκαταλλαξη τους αμφοτερους εν ενι σωματι τω θεω δια του σταυρου αποκτεινας την εχθραν εν αυτω

"And might reconcile them both in one body unto God through the Cross." He saith, not merely "might reconcile," but "might reconcile thoroughly" indicating that heretofore human nature had been easily reconciled, as, e.g., in the case of the saints and before the time of the Law. "In one body," saith he, and that His own, "unto God." How is this effected?

When he states "and might reconcile both to God in one body," he discloses how both draw near to God. Concerning this he does two things: First, he treats of their reconciliation to God. Secondly, he writes of the manifestation of this reconciliation (2:17).

και ελθων ευηγγελισατο ειρηνην υμιν τοις μακραν και τοις εγγυς

οτι δι αυτου εχομεν την προσαγωγην οι αμφοτεροι εν ενι πνευματι προς τον πατερα

Both Jews and Gentiles "have access to the Father" through Christ himself. But how? "In one Spirit." For the Spirit, who is one with Christ, enters into us when we believe in Christ. We then feel God's presence, know God and worship God. Thus we come to the Father in that same Spirit through Christ. No one, whether Jew or Gentile, comes to the Father except through Christ.

However, it should not be thought possible to achieve perfect and complete reconciliation in this world.… The making of the new person in Christ will be fully consummated when earthly and heavenly things have been reconciled, when we come to the Father in one Spirit and with one affection and understanding.

He indicates the cause and form of peace by saying "For by him we have access both," that is, the two peoples, "in one Spirit," meaning we are joined by the union of the Holy Spirit. "Careful to keep the unity of the Spirit in the bond of peace" (Eph 4:3). "One and the same Spirit produces all these" (1 Cor 12:11).

αρα ουν ουκετι εστε ξενοι και παροικοι αλλα συμπολιται των αγιων και οικειοι του θεου

What are we to understand by "fellow citizens with the saints?" It implies a distinction between citizens and saints. But if this is so, who are the saints and who are the citizens? Saints refers to the apostles, prophets and all who formerly experienced God or spoke divinely through the Spirit dwelling within them.

Perceive ye that it is not with the Jews simply, no, but with those saintly and great men, such as Abraham, and Moses, and Elias? It is for the self-same city with these we are enrolled, for that we declare ourselves.

Once he has made it clear that the Gentiles have been admitted to spiritual blessings together with the Jews (2:13), he goes on to teach that in these blessings the Gentiles are not of less eminence than the Jews themselves; they enjoy a completely equal access to Christ's blessings. In reference to this he does two things: First, he presents what he has in mind.

εποικοδομηθεντες επι τω θεμελιω των αποστολων και προφητων οντος ακρογωνιαιου αυτου ιησου χριστου

"And the stones, sir," I said, "which were taken out of the pit and fitted into the building: what are they?" "The first," he said, "the ten, viz, that were placed as a foundation, are the first generation, and the twenty-five the second generation, of righteous men; and the thirty-five are the prophets of God and His ministers; and the forty are the apostles and teachers of th…

Jesus Christ and his teachings are the foundation for the apostles. The edifice built on this foundation consists in life and character and one's conduct and discipline. The primary foundation is for life; the rest of the edifice is for its adornment and edification. The primary foundation, I say, is to believe in Christ, hope in him and trust in God.

Consequently, when he says "built upon the foundation of the Apostles," he clarifies what has been said. It is customary in the Scriptures that the figure, called metonymy, is used where the container is substituted for what it contains, as a house sometimes refers to those who are in the house.

εν ω πασα οικοδομη συναρμολογουμενη αυξει εις ναον αγιον εν κυριω

All souls made spiritual through Christ are joined and built up into a holy temple, where God dwells. As Christ is in all and God in Christ, all are a temple of God through Christ.

It is maintained by some that the whole edifice built on the foundation of the apostles and prophets comprises not only human souls but also angelic powers, so that all equally will become the abode of God. They argue that it would be absurd if angels and all the blessed forces who serve God in heaven would have no part in this blessedness.

Next, he treats of the building's construction. In erecting any building four stages are requisite. First is the foundation of the edifice, second is the construction, third its increase, and fourth is the completion. He briefly touches on these.

εν ω και υμεις συνοικοδομεισθε εις κατοικητηριον του θεου εν πνευματι

As he does so often, he brings the argument back to individuals, that is, to the Ephesians. They themselves have been built into that same temple cornerstone. Here he cleverly adjusts his language to form an exhortation. They have not yet fully entered into this unity but are still being built up. There is a deficiency, and therefore he warns and exhorts them.

And all believers are built up in Him, and you also, Ephesians, to be a dwelling place of God in the Spirit, that is, through the cooperation of the Spirit. Or else he said "in the Spirit" in contrast to a material building, as if saying: a spiritual dwelling place of God. Such building up is also accomplished until the second coming through believers.

Finally, he indicates how the Gentiles have become participants of the building. "In which" building not only are the Jews incorporated, but also you Ephesians "are built together," that is, you are incorporated like the others. "Come to him, the living stone, rejected indeed by men, but chosen and honored by God.

Ephesians2