The Grace Commentary – Your free verse-by-verse Bible commentary Ephesians 2

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Ephesians 2:1

And you were dead in your trespasses and sins,

(a) Dead. You were excluded from the life of God (Eph. 4:18). Unable to save yourself, you were without hope and as good as dead.

Humanity’s problem is not that we are bad and in need of improvement. It’s that we are dead and in need of life. We live in the valley of the shadow of death. We dread the day when the doctor says, “I’m sorry to be the bearer of bad news.” The fear of death leads to despair and existential angst, but the glad happy news is that Jesus gives eternal life (John 10:28). We seek immortality (Rom. 2:7), and this is what Jesus offers.

Jesus did not come to make bad people good, but to give life to the dead (John 3:15–16, 5:24). He came so that we might walk in newness of life (Rom. 6:4–5).

(b) Trespasses and sins. To trespass is to stumble or misstep. To sin is to miss the mark. Our trespasses and sins reveal that we are not living the good life God has for us. We fall short a thousand different ways.

Ephesians 2:2

in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience.

(a) Formerly walked. As unbelievers, we lived for ourselves and gave no thought to the things of God.

(b) The course of this world. We were worldly and unspiritual. Like everyone else, we lived from our natural senses and did what seemed right in our own eyes. We thought we were free, but we were just going with the flow. We followed the crowd, ignorant of the malevolent powers that framed our so-called choices.

(c) World. In context, the world (kosmos) refers to fallen humanity and godless society. It is the self-serving civilization which remains under the influence of Satan and the powers of darkness (1 John 5:19). It does not mean the natural world of forests, rivers, and mountains.

(d) The prince of the power of the air. Satan, a.k.a. the ruler or god of the world, a.k.a. the evil one or devil.

God gave the earth to Adam, and Adam handed the keys to the devil. Ever since then Satan has been known as the ruler, or prince, or god of this age (John 12:31, 14:30, 16:11, 2 Cor. 4:4). But he is a usurper and a thief. The true Lord of all came to put him in his place and destroy his work (1 John 3:8).

(e) The power of the air. The devil and his forces operate in the “space” between heaven and earth. When an angel from God was sent to Daniel, his way was temporarily blocked by a demonic ruler (Dan. 10:13).

(f) The sons of disobedience refuse to obey the truth. They harden their hearts to the Holy Spirit, and deny the reality of their lostness. They thrust away the word of truth, refusing to believe that God longs to be good to them. Instead of opening their hearts to the One who knocks, they barricade themselves inside little fortresses of unbelief. See also the entry for Eph. 5:6.

Ephesians 2:3

Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest.

(a) We too. “We God-fearing Jews were no different from you Gentiles.”

Although the Jews had some advantages over the Gentiles, including the law and the prophets, they were in the same boat when it came to sin and their need for salvation (Rom. 3:9). All of us are lost and in need of a Savior.

(b) All formerly lived. At one time we all lived without any regard for God. Along with the rest of the world, we relied on our own strength and understanding, and fell short of the glorious life God has for us (Rom. 3:23).

(c) The lusts of our flesh… the desires of the flesh are the unspiritual desires of the old self (Gal. 5:17). These include the desire to prove, preserve, and elevate oneself. In a word, the flesh craves control. With its vision limited to what it can see, the flesh is understandably insecure and afraid. The fleshly life is an anxious and grasping life of self-preservation. The desires of the flesh can be distinguished from our God-given appetites.

(d) And of the mind. Contrary to what is taught by worldly philosophy, the unregenerate mind is no more spiritual than our flesh. The unspiritual mind is a dangerous weapon that can invent a reason for anything. “Everybody’s doing it.” “Someone else will help.” “The end justifies the means.” In the pursuit of self-gratification, our minds plot and scheme and tell ourselves all sorts of fictions.

(e) By nature. Growing up in a world captive to sin, we became sinners by nature. We learned to trust in our own abilities and lean on our own understanding.

(f) Children of wrath. For as long as we rejected God and his ways, we suffered the erosion of our humanity. God was not punishing us. We were reaping what we had sown.

“What does it profit a man to gain the whole world, and forfeit his soul?” asked Jesus (Mark 8:36). Running after the trinkets of this world leaves us diminished and disconnected. In the quest for success, we put life on hold, mortgage our families, and sell our souls. The pursuit of self-gratification incurs a terrible cost.

Why single out children? It’s a figure of speech. At one time we were children of disobedience and wrath; now we are children of God. We used to be slaves of sin; now we are the free sons of God. Paul is not saying that babies and children are under the wrath of God.

(g) Wrath refers to the erosion and ultimate destruction of our humanity that occurs when we reject the Author of Life. See entry for Eph. 5:6.

(h) Even as the rest. We Jews were no different from you Gentiles. We walked in darkness because we did not know any other way to live.

Ephesians 2:4

But God, being rich in mercy, because of His great love with which He loved us,

(a) But God. These two small words are surely the Bible’s most redemptive phrase. “The Savior was crucified, but God…” (Acts 2:24, 13:30). We were dead in our trespasses and sins, but God…. We were lost and without hope, but God is rich in mercy.

For the believer, God always has the last word (Rom. 8:28). No matter how bad things get, our Father is the hope we cling to. “My flesh and my heart may fail, but God is the strength of my heart and my portion forever” (Ps. 73:26).

(b) Rich. Abounding. Some view God as miserly, only showing small doses of favor to a select few. Paul corrects this misperception. God is rich in mercy on account of his great love and the surpassing riches of his kindness (Eph. 2:7).

(c) Rich in mercy. Mercy is showing compassion towards those in need. Unlike the merciless ministry of the harsh law, God abounds in mercy.

Mercy is one facet of God’s grace (Heb. 4:16). Just as God is rich in grace (Eph. 1:7, 2:7, Jas. 4:6), he is rich in mercy (Luke 1:58, Eph. 2:4, Jas. 5:11, 1 Pet. 1:3). He is the God of all grace (1 Pet. 5:10), and the Father of all mercies (2 Cor. 1:3).

See entry for Mercy.

(d) Because of his great love. Some people have trouble accepting God’s mercy and grace because they cannot comprehend the love of God. “Why is God good to me? Why did he send his Son to rescue me? How can he accept me?” The answer is “because of his great love with which he loved us.” Indeed, this is the answer to just about every question we might have about God. Why did God create Adam and Eve? Because of his great love. Why did God give us free will, knowing it would cost him everything to fix our mistakes? Because of his great love. Why are sunsets beautiful? Why is the universe so big? Why do we have daffodils? Because of his great love.

God will never make you jump through hoops to earn his love. He won’t love you any more if you succeed, and he won’t love you any less if you fail. If you lead millions to Christ, or none at all, he will love you just the same. There is nothing you can do to make him love you more, and nothing you can do to make him love you less. His great love endures forever.

Further reading: “Because of his great love“

(e) Great. Two words are translated as great in the New Testament. One is megas, which means big, and the other is polys, which means many. The latter word is used here. God’s measureless love reaches so far in many directions that it surpasses knowledge (Eph. 3:17–19).

(f) Great love. God’s great mercy (1 Pet. 1:3) and his great grace (Jas. 4:6) reveal his great love.

Manmade religion says God is angry, and must be appeased with works and sacrifices. But God is not mad at you, he’s mad about you. His face shines on you with great love. He rejoices over you with singing (Zeph. 3:17).

Ephesians 2:5

even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved),

(a) Dead. Excluded from the divine life of God, we were as good as dead; see entry for Eph. 2:1.

(b) Transgressions. The original noun (paraptōma) is sometimes translated as trespasses. To transgress or trespass is to cross a line (e.g., breaking a law). Adam’s transgression put humanity on death row (Rom. 5:17), and our transgressions did nothing to improve the situation.

(c) Made us alive. You were dead in your sins, but God raised you from the dead (Rom. 6:4–5, Col. 2:12–13, 3:1). He took your old life and gave you his new life. It was a miracle.

To be made alive (Col. 2:13) is to be born again (John 3:3), or born of God (John 1:13), or born of the Spirit (John 3:8). This rebirth happens when we put our faith in the Son of God (John 3:15). The moment we turn to Jesus in faith, we cross over from death to life (John 5:24, 1 John 3:14).

(d) With Christ. To be alive with Christ means you will never die, because Christ is your life (Col. 3:4). It also means you will never be alone again, and there is nothing you must do to draw nearer to God. One with the Lord, you have been joined in an intimate and inseparable union.

With Christ is another union phrase to go with in him and in Christ (Eph. 1:3, 7). We died with Christ (Rom. 6:8), we have been raised and made alive with Christ (Eph. 2:5, Col. 3:1), we have been clothed with Christ (Gal. 3:27), and our lives are hidden with Christ in God (Col. 3:3). The believer’s life cannot be understood in isolation from Christ.

See entry for Union.

(e) Grace; see entry for Eph. 1:6.

(f) You have been saved; see entry for Eph. 2:8.

Ephesians 2:6

and raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus,

(a) Raised us up. Just as you were united with Christ is his death and resurrection (Rom. 6:3–4), you were united with him in his ascension and exaltation. This happened when you put your faith in the powerful working of God (Col. 2:12). The moment you believed that God raised Jesus from the dead and elevated him to the highest place, you were raised from the dead and seated in Christ in heavenly places.

(b) Seated us. God wants us to rest in him.

Some believers linger at the cross because they do not know they have been raised with Christ. Thank God for the cross, but Jesus is not there. He is seated at the right hand of God, and so are we. From this position of rest and authority, we get to rule and reign with Christ here and now (Rom. 5:17).

To see yourself seated in Christ is to realize the work has been done. You do not need to sweat and strain, because the job of saving and sanctifying you is complete.

Further reading: “You are a king (so act like one).”

(c) With him… with him. Along with “in Christ” (Eph. 1:3), “in him” (Eph. 1:7), and “with Christ” (Eph. 2:5), “with him” is another phrase Paul uses for describing our spiritual union with the Lord. “The one who joins himself to the Lord is one spirit with him” (1 Cor. 6:17). In the natural realm we are here on earth, but in the spiritual realm we are seated with him in heavenly places.

The believer has been crucified with him, buried with him, and raised with him in order to live with him and reign with him (Rom. 6:4-8, 2 Cor. 13:4, Col. 2:12–13, 2 Tim. 2:11–12). The believer’s life cannot be understood in isolation from Christ. Only in him do we live and move and have our being.

(d) Heavenly places. The spiritual realm; see entry for Eph. 1:20.

(e) In Christ Jesus. You were in Adam, now you are in Christ Jesus. You were on Death Row, now you are seated in heavenly places. You were enslaved to sin, now you rule and reign with Christ.

Ephesians 2:7

so that in the ages to come He might show the surpassing riches of His grace in kindness toward us in Christ Jesus.

(a) The ages to come. Now and in the eternal age and forever more.

(b) Surpassing riches. Earlier, Paul spoke about the riches of God’s grace (Eph. 1:7). Here he adds the adjective surpassing (huperballo) as if to say, “God’s grace is far bigger than we know.”

Some translations refer to the “full wealth,” “extraordinary greatness,” and the “immeasurable (limitless) riches” of God’s grace. Perhaps the only thing that can be compared to the surpassing riches of God’s grace is the surpassing greatness of his power (Eph. 1:19). To the degree that God is powerful, he is also gracious and kind.

(d) Grace; see entry for Eph. 1:6.

(e) Kindness means goodness. Like grace, kindness is one facet of God’s love for us. “Love is kind” (1 Cor. 13:4). Because God loves the world, he is kind even to the ungrateful and the wicked (Luke 6:34). “Grace in kindness” means God demonstrates his grace in his kindness, and the main way he does that is through his Son. The cross was a profound demonstration of the kindness or goodness of God (Tit. 3:4). But the cross was just the beginning. God plans to continue revealing his grace through his kindness for eons to come.

(f) In Christ Jesus. Just as there is no other way to the Father except through the Son (John 14:6), there is no other way to experience the grace and kindness of God except through Christ Jesus (1 Cor. 1:4). See the entry for Eph. 1:3.

Ephesians 2:8

For by grace you have been saved through faith; and that not of yourselves, it is the gift of God;

(a) Grace refers to the goodwill, lovingkindness, and favor of God given to us so that we may partake in his divine life. God’s grace is embodied in God’s Son. We have been saved by grace (Eph. 2:5) and saved by Jesus (2 Tim. 1:9). We are justified by grace (Rom 3:24) and we are justified by Jesus (Rom 4:25). The gospel of grace (Acts 20:24) is another name for the gospel of Jesus (2 Th. 1:8). See entry for Eph. 1:6.

(b) By grace you have been saved. Salvation is all God’s doing (Tit. 3:5). All we can do is respond. Either we will say, “Thank you, Lord, thy will be done” (that’s faith), or we will say, “I need no help, my will be done” (that’s unbelief). If you have responded with faith, “you have been saved.” It’s a done deal and not something to wait for. You have been taken out of Adam and placed into Christ, and in him you are eternally secure and eternally saved (Heb. 5:9). From now and forever more, you are a child of God.

Further reading: “Is grace a person?”

(c) Saved. The original verb (sōzō) means to deliver, protect, and make whole. In context, it means being rescued from sin, death, and the slavery of this present age (Matt. 1:21, Gal. 1:4, Jas. 5:20).

See entry for Salvation.

(d) Faith. The original noun (pistis) is derived from a word (peitho) that means to convince, win over, or persuade. Faith is being persuaded or convinced that God loves you (Acts 28:24). Abraham, the believer and father of the faith, “was fully persuaded that God had power to do what he had promised” (Rom 4:21). Faith is not a work, but a rest. Faith is being fully persuaded. When you are fully persuaded, you can rest. And resting is important, because nothing will kill your faith faster than the lie that says, “It all depends on you.” This is serpent theology: “If you fast, pray, give, and do a hundred other things, you’ll claw your way into the throne room. You’ll be a self-made god.” You are saved and kept by grace. You can trust that the good work Jesus began in you, he will carry on unto completion (Php. 1:6). We don’t stand on our works, but on his great grace.

All of God’s blessings are received by faith. We receive forgiveness of sins by faith (Acts 10:43), adoption by faith (John 1:12, Gal. 3:26), and the Spirit by faith (Gal. 3:14). We are saved by faith (Luke 8:12, Acts 16:31, Rom. 1:16, 10:9–10, 1 Cor. 1:21, 2 Tim. 3:15, 1 Pet. 1:5, 9), sanctified by faith (Acts 26:18), and are justified and made righteous by faith (Rom. 3:22, 28, 4:5, 5:1, 9:30, 10:6, Php. 3:9). We are born of God by faith (1 John 5:1) and raised up by faith (Col. 2:12). We have our hearts cleansed by faith (Acts 15:9) and gain access to God by faith (Eph. 3:12). We are healed by faith (Matt. 9:22, 29, 15:28, Mark 10:52, Luke 8:50, Acts 3:16), shielded by faith (Eph. 6:16), and we overcome by faith (1 John 5:4-5). We experience the surpassing greatness of God’s power by faith (Eph. 1:19), and we receive eternal life by faith (John 3:15, 16, 18, 36, 5:24, 6:40, 47, 1 Tim. 1:16, 1 John 5:13).

See entry for Faith.

(e) Not of yourselves. The faith that saves is not something to manufacture, but something to receive.

(f) It is the gift of God. Just as grace is a gift from God (Eph. 3:7), so is the faith we need to receive it. Paul writes of “faith from God” (Eph. 6:23), while Peter writes to “those who have received faith” (2 Pet. 1:1). Saving faith comes from hearing about the love of God revealed in Jesus Christ (Rom. 10:17). When you know how much God loves you, he is easy to trust.

Ephesians 2:9

not as a result of works, so that no one may boast.

(a) Works. We are not saved on account of anything we have done, but solely on the basis of God’s grace (2 Tim. 1:9).

There is nothing we can do to earn, maintain, or improve our status with God. We are saved, sanctified, and kept by grace alone (Rom. 11:6). If we would do the works of God, let it be the “work” of believing in the One he sent (John 6:29).

(b) No one may boast because we have nothing to boast about. Left to our own devices, we are utterly and irretrievably lost. The condemned prisoner who boasts, “I have no need of help” is deceived.

Ephesians 2:10

For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them.

(a) Workmanship. The original Greek noun (poiēma) is linguistically related to the word poem. You are the Creator’s poetry, his work of art, his masterpiece; which is to say, you are an expression of him. You bear the Master’s fingerprints, signature, and his very nature.

(b) Good works, or works of service, are sometimes referred to as ministry, but this can be a limiting definition. Good works are not just done inside churches and charities. Good works are the things we do in response to the goodness of God. It’s exercising the spiritual gifts and talents he has given you in creative ways that reveal his love to others.

(c) Prepared beforehand. The God who wrote his Great Story before the foundation of the world has a part for you to play.

(d) Walk in them. Live this way. Choose the good life God has prepared for you, and don’t settle for anything less.

Live from your own finite resources and limited understanding, and your life will be of no lasting significance. But do the works God has prepared for you and you will truly live. Since the Lord’s yoke is easy and light (Matt. 11:30), the good works God has called you to do will align with your God-given abilities and temperament. Doing these good works will be immensely rewarding and will result in praise to the Father (Matt. 5:16). Dead works done under compulsion are a drudge, but good works done under grace are a joy and a delight.

Ephesians 2:11

Therefore remember that formerly you, the Gentiles in the flesh, who are called “Uncircumcision” by the so-called “Circumcision,” which is performed in the flesh by human hands—

(a) Remember who you were before the gospel came to you.

Although we are to forget our sinful past and what lies behind us (Php. 3:13), it is good to remember what we have been delivered from. We were in darkness, now we are in the light (1 Pet. 2:9). We were dead in sins, now we are alive with Christ (Eph. 2:1, 5). We were without hope and without God, but now we are sons and heirs (Eph. 2:12, 3:6).

(b) You, the Gentiles. Remember that you, who were not born Jews, were once excluded from God’s family.

(c) The so-called “circumcision.” The Jews called themselves “the circumcised” or “the circumcision”, while the Gentiles were “the uncircumcised” or “the uncircumcision” (Gal. 2:7).

(d) By human hands. The circumcision of young boys was a physical sign of the old covenant between God and Israel (Gen. 17:10–11, Lev. 12:3). Circumcision became a symbol of Jewish identity and devotion to the law. The Jewish ritual of circumcising young boys can be contrasted with the true circumcision of the heart done by the Spirit (Rom. 2:29).

Ephesians 2:12

remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world.

(a) Remember; see previous verse.

(b) Separate … excluded… without God. You were well and truly lost. As a child of Adam, you were excluded from the life of God, enslaved to the powers of darkness, and as good as dead (Gal. 4:8, Eph. 2:1, 4:18).

(d) Strangers to the covenants. Prior to the cross, Gentiles had no part in the promises God made with Abraham and Israel.

(e) The covenants of promise. God’s salvation plan was embodied in the promise of a Messiah. This promise was revealed in the covenants God made with Abraham and Israel. “Through your seed all the nations of the earth shall be blessed,” said God to Abraham (Gen. 22:18). That promise was fulfilled in Jesus Christ (Gal. 3:16).

(f) No hope. To be without God is to be without hope. It is to live in darkness and despair as you walk alone through the valley of shadow of death.

(g) Without God. The original adjective (atheos) means godless, and is related to the word atheist. We were made to be the holy habitation of the Lord (1 Cor. 6:19). We were designed to contain the divine. To be without God—to lack that spiritual connection with the Author of life—is to fall short of all it means to be human.

(h) World; see entry for Eph. 2:2.

Ephesians 2:13

But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ.

(a) In Christ. In spiritual union with the Lord; see entry for Eph. 1:3.

(b) Formerly far off. You Gentiles who were formerly outside the realm of God’s favor.

(c) Far off. The original adverb (makran) is the same word used to describe the location of the prodigal when his father saw him (Luke 15:20). Just as the father saw his son while he was far off, God saw the far away Gentiles and rescued them.

(d) Brought near. The Gentiles, who were far from God, have been included in his rescue plan. It was always God’s plan to rescue the Gentiles (Eph. 3:6–9), but they did not know this until people like Paul told them.

(e) The blood of Christ is the most precious substance in the universe. A single drop was enough to redeem humanity from our bondage to sin (Eph. 1:7). The blood of sacrificial animals could not take away our sin (Heb. 10:4), but the blood of Jesus has cleansed us from all sin (1 John 1:7), purchased our eternal redemption (1 Pet 1:18–19, Heb. 9:12), and brought us near to God (Heb. 10:19).

Ephesians 2:14

For he himself is our peace, who made both groups into one and broke down the barrier of the dividing wall,

(a) He himself is our peace. Jesus is our Reconciler and Peace-maker.

The only way to experience true peace with God and each other, is to receive the peace that comes from Jesus. He is the Prince of Peace who unites us in spiritual fellowship (Is. 9:6).

(b) Peace; see the entry for Eph. 2:17.

(d) The dividing wall of prejudice that separated us from God and each other. This wall was symbolized by the veil and segregated courtyards of the temple. The former kept the Jews from approaching God, and the latter kept the Gentiles from participating in temple worship.

Ephesians 2:15

by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace,

(a) Abolishing. The original verb (katargeō) means to render useless, do away with, or nullify.

(b) In his flesh. In Christ’s body which was sacrificed.

(c) The enmity or hostility that was between us and God (because we were transgressors), and between us and our fellow man (because we were selfish and fearful) was done away with at the cross of Christ. Now nothing stands between us and God (see 2 Cor. 5:19).

The original word for enmity (echthra) is related to a word that means enemy. As sinners, we perceived God to be our enemy. We were alienated from him and hostile in our minds (Col. 1:21). But any enmity was from our side alone. Our Father’s heart has always been for peace. Through his Son, he dealt with the sin and the enmity that kept us away.

(d) The law of commandments is the Law of Moses, namely the commandments, ordinances, punishments, and ceremonial observances given to Israel through Moses (Jos. 8:31). This law is sometimes referred to as the law of the Jews (Acts 25:8). The law is an instrument of enmity and division. By inflaming sin and self-righteousness it creates barriers between us and God (Rom. 8:7). By fulfilling the righteous requirements of the law on our behalf, Jesus removes those barriers that separate us from God and each other (Eph. 2:14).

Some translations say the law was abolished, but Paul says no such thing. (The law still serves a purpose for those who remain outside the new creation; see 1 Tim. 1:8.) It was not the law which has been abolished or put to death, but the enmity or hostility that kept us from the life of God (see next verse).

See entry for The Law.

(e) Contained in ordinances or the ceremonial rules and rituals of the Jewish religion.

(f) One new man or new humanity, a new species known as the new creation (Gal. 6:15, 2 Cor. 5:17), or the body of Christ (1 Cor. 12:27), or the church (Col. 1:18). In the church there is no distinction between Greek and Jew, circumcised and uncircumcised, male nor female, for we are all one in Christ (Gal. 3:28). We are all members of one body (1 Cor. 12:20). Through this oneness, Jesus makes peace. “Christ is all, and in all” (Col. 3:11).

(g) Establishing peace with God, and with each other.

You don’t need to make peace with God because Jesus already did. Your part is to receive his outstretched hand, come in from the dark, and take the place of honour at the Father’s banqueting table.

To make peace with others, we must accept them as Christ accepted us—without conditions and demands (Rom. 15:7). The Jew accepts the Gentile and the Gentile accepts the Jew without expecting the other to conform to their standards of righteousness. We say to those outside, “come as you are”, and then we accept them just as they are.

(h) Peace; see entry for Eph. 2:17.

Ephesians 2:16

and might reconcile them both in one body to God through the cross, by it having put to death the enmity.

(a) Reconcile. The original verb (apokatallassō) is a stronger version of a word (katallasso) that means reconcile. It is a thorough reconciliation that turns enemies into friends and slaves into sons. Think of the prodigal son returning to his father. The son broke the relationship, but the forgiving father fully restored what was broken. Through the cross we were fully reconciled to God. Enmity has been replaced by unity.

(b) Them both. Jews and Gentiles.

(c) One body, that is, the church. Christ sacrificed his physical body so that we might be reconciled to God and each other through his spiritual body, the body of Christ. See entry for Eph. 3:6.

(d) To God. Being reconciled to God through Christ gives us peace. His unconditional acceptance liberates us from the relentless quest for approval.

(e) The cross of Christ is a stumbling block to those who are trusting in themselves (Gal. 5:11), yet the crucifixion of Jesus Christ is central to the gospel of grace (Gal. 3:1). Because he loves us, Jesus gave himself for us (Gal. 2:20, Eph. 5:2, 25).

(f) Put to death. We thought God was the enemy, but the real enemy was the enmity that kept us apart. On the cross, Jesus wrapped his arms around this enmity and dealt it a death blow.

(g) Enmity; see previous verse.

Ephesians 2:17

“And he came and preached peace to you who were far away, and peace to those who were near”

(a) He came and preached peace. Paul quotes Isaiah 57:19.

Jesus did not physically come and preach to the Ephesians, but he came in the form of his apostle Paul (Eph. 3:8). In Ephesus, Paul proclaimed the gospel of peace with miraculous signs and wonders. He urged all who lived in Asia to be reconciled to God (Acts 19:10).

(b) Preached; see entry for Eph. 3:8.

(c) Peace is more than the absence of conflict. True peace is the rest and inner tranquility that results from harmony in our relationships with God and each other. Only in Christ do we find true and lasting peace (Is. 9:6, Acts 10:36).

(d) You who were far away. You Gentiles, who were far off and excluded from Israel (Eph. 2:12).

(e) Those who were near. The Jews. As the blessed descendants of Abraham, the Jews had the inside track when it came to the favor of God.

Although Jesus came to seek the lost sheep of Israel (Matt. 15:24), his ultimate purpose was to be Savior of the world (John 3:16, 4:42). After he rose from the dead, he instructed his apostles to take the good news beyond Israel to the furthest corners of the earth (Matt. 28:19, Luke 24:47, Acts 1:8). In this way Jesus preached peace to those who were near (the Jews) and those who were far away (the Gentiles).

Ephesians 2:18

for through him we both have our access in one Spirit to the Father.

(a) Through him. God the Son has made a way for us to come to God the Father by way of God the Holy Spirit. If Jesus is the way to the Father (John 14:6, Rom. 5:1–2), his Spirit is the means by which we come. This is a profound revelation for those who see themselves as unworthy. “I dare not approach the Most High.” Indeed, you cannot come alone, but you are not alone. The Spirit of Christ is with you, and he draws you to the Father.

(b) We both. Everyone, Jew and Gentile alike.

(c) Access. The Holy Spirit pours the love of the Father into our hearts. He teaches us the loud and intimate cry of the Son, “Abba! Father!” (Rom. 5:5, Gal. 4:6). He does this so that we may confidently draw near to our heavenly Father and find grace in our hour of need (Heb. 4:16).

(d) One Spirit. The Holy Spirit; see also entry for Eph. 4:4.

(e) Father. Having come to the Father, we have arrived. Our days of wandering are over. We are home.

Ephesians 2:19

So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God’s household,

(a) No longer. Paul uses the “no longer” phrase to emphasize the dramatic change that has taken place in your life. Your old self no longer lives (Gal. 2:20). You are no longer a slave, but a son (Gal. 4:7). Seeking to diminish the work of God in your life, the devil would have you believe that nothing really changed. “You had a spiritual experience and are just the same as before.” But the moment you said “yes” to Jesus, everything changed. You are no longer without God. You are a new creation and part of his family.

(b) Strangers and aliens. Formerly the Gentiles were far from God and strangers to the covenant of promise (Eph. 2:12). But Jesus made a way for Gentiles to become part of God’s family and share in his inheritance (Eph. 3:6).

(c) Fellow citizens with the saints. There are no probationary Christians. If you have been born again, you are a member of God’s immediate family and a full citizen of his heavenly kingdom (Eph. 3:6, Php. 3:20).

(d) The saints. The Christians, see entry for Eph. 1:1.

(e) God’s household or family. In the New Testament, believers are often referred to as the family, or household, of God (Matt. 12:50, Mark 3:35, John 11:52, 2 Cor. 6:18, Gal. 3:26, 6:10, 1 Pet. 4:17).

Ephesians 2:20

having been built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone,

(a) Built. The temple in Jerusalem was built by men, but the house of God is built by the Lord (Acts 7:48–50, 2 Cor. 5:1).

In one breath Paul gives three word pictures describing our relationship with God; we are citizens of his kingdom, we are part of his household or family, and we are the building or temple in which he dwells.

(b) Foundation. The foundation of God’s holy temple is not the apostles and the prophets who laid the foundation (1 Cor. 12:28, Eph. 3:5), but Jesus Christ (1 Cor. 3:11). He alone is the Rock on which we stand.

(c) Apostles and prophets. The apostles commissioned by Christ were the first to preach the gospel (Matt. 28:19, Acts 1:8), and this group included Paul. “Like a wise master builder I laid a foundation” (1 Cor. 3:10). The prophets of the new covenant included those in Antioch, who commissioned apostles (Acts 13:1–3), and others who established the early church (e.g., Acts 15:32).

(d) The cornerstone. As the first stone laid in a new structure, a cornerstone sets a mark for the rest of the building. Jesus is the cornerstone on which God’s house is being built. Jesus is the cornerstone, the chief stone, and the precious stone (1 Pet. 2:6).

Ephesians 2:21

in whom the whole building, being fitted together, is growing into a holy temple in the Lord,

(a) Building. Mixed metaphors are one of the endearing features of Paul’s exuberant writing. He refers to the church as the body (Eph. 3:6), the bride (Eph. 5:27), and the building.

(b) Fitted; see entry for Eph. 4:16.

(c) Growing. Just as a body grows, the church matures and grows. But growth only happens when every part of the body is healthy and functioning properly. See entry for Eph. 4:16.

(d) Holy. To be holy is to be whole, complete, and perfect. To say God is holy is to refer to the wholeness, fullness, beauty, and abundant life that overflows within the Godhead. God lacks nothing. He is unbroken, undamaged, unfallen, completely complete, and entire within himself. He is the indivisible One, wholly self-sufficient, and the picture of perfection.

In union with the Holy One, you are 100 percent holy. Jesus took your broken down and raggedy old life, and gave you his whole and beautiful life in exchange. For this reason, Christians are a holy priesthood and a holy nation (1 Pet. 2:5, 9). We are God’s holy temple (1 Cor. 3:16–17), and the Lord’s radiant and holy bride (Eph. 5:27). Saint, you were sanctified by God the Father (Jude 1:1, KJV), God the Son (Heb. 2:11, 10:10, 14, 13:12), and God the Holy Spirit (Rom. 15:16, 2 Th. 2:13, 1 Pet. 1:2). You are well and truly sanctified.

See entry for Holiness.

(e) Temple. Ezekiel prophesied that God would dwell with man (Eze. 37:26–27), and this prophecy is realized in the body of Christ. “Do you not know that you are a temple of God?” (1 Cor. 3:16).

To a Jew, the temple in Jerusalem was God’s heavenly seat on earth. (Josephus described the temple as having an inaccessible heavenly part (the Holy of Holies) and an accessible earthly part (the Holy Place; Antiquities, 3.7.7).) That manmade building was but a symbol of the true temple not built with hands (Mark 14:58).

Ephesians 2:22

in whom you also are being built together into a dwelling of God in the Spirit.

(a) You also. You Gentiles as well, plus us Jews.

(b) Being built. As living stones believers “are being built up as a spiritual house” (1 Pet. 2:5). We are being built up, not built into. We are already God’s holy habitation.

(c) Dwelling. God lives in us (John 14:23). He does not visit from time to time. He does not come and go. We are his permanent abode.

(d) In the Spirit. God dwells both in heaven and in the church by his Spirit. The holy temple is a spiritual building, not a physical one (1 Pet. 2:5).

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Ephesians 2