Seventh-day Adventist Bible CommentaryEphesians 2

Quickened. This word is supplied. The Greek does not introduce the verb until v. 5. But the construction is difficult to follow unless the verb is introduced earlier. For a discussion of “quickened” see on v. 5. Dead. Man is suffering from more than social maladjustment or annoying complexes—he is in a state of spiritual death. The state of the unregenerate has a close analogy to physical death. In the latter there is lacking the living principle that is essential to growth and energy, and this is precisely the condition of the spiritually dead (Eph. 5:14; John 6:53; 1 John 3:14; 5:12; Rev. 3:1). Trespasses and sins. Literally, “the trespasses and the sins.” The force of the articles becomes clear when the following clause is added without punctuation, “in which …” The two terms are probably used cumulatively to stress the various aspects of sin.

Ellen G. White

In time past. That is, prior to conversion. Walked. Gr. peripateō, literally, “to walk around,” metaphorically, “to live,” “to pass one’s life,” etc. In the majority of NT occurrences (used mostly by Paul and John) this word has the metaphorical meaning “conduct of life.” Compare the use of the Heb. halak (see on Gen. 5:22). For the sense of “to live” in this epistle compare Eph. 2:10; 4:1; 5:8, 15. In contrast with the walk of the unregenerate in “trespasses and sins” stands the “walk” of the regenerate in “good works” (ch. 2:10). Course. Gr. aiōn, literally, “age” (see on Matt. 13:39). But aiōn not only expresses “time,” it may denote also the kind of living that belongs to the age—disunity and separation from God. World. Gr. kosmos (see on Matt. 4:8). Kosmos is sometimes used almost as a synonym of aiōn (compare 1 Cor. 3:19 with 1 Cor. 2:6), yet the distinction remains that aiōn is a period of time, sometimes considered from the point of view of its outstanding characteristic, whereas kosmos is the world in that period. The prince. That is, the devil. Jesus calls him “the prince of this world” (John 12:31). Rationalism says that Satan is merely a mythological figure. The devil is only too willing to have men believe that he does not exist. The Scriptures clearly present him as a real being (see on Matt. 4:3). The air. Probably meaning the atmospheric heavens. The expression may emphasize the fact that the demonic beings are invisible and inhabit the air around us. Children of disobedience. That is, disobedient children, or disobedient people. This class is born of disobedience, is disobedient in very nature, and is subject to condemnation (ch. 5:6). Natural man is essentially antagonistic to God and in a state of rebellion (Ps. 68:6; Isa. 1:2; 63:10; etc.).

Also we all. After having addressed Gentiles in vs. 1, 2, Paul now compares their status with that of the Jews and shows that he and his countrymen were also in the class of “children of disobedience” (see Rom. 2:1; cf. ch. 3:20). The Fall brought all men down to a common level (Rom. 3:9, 23; Gal. 3:22). Had our conversation. Gr. anastrephō, literally, “to turn hither and thither,” hence, “to conduct oneself.” In Old English “to have one’s conversation” had this meaning.

Anastrephō does not refer to speech, except as speech is one of many aspects of a person’s behavior. Lusts of our flesh. The impulses of the lower nature (see on Rom. 7:5; Rom. 8:4–7). Fulfilling the desires. That is, doing the wishes of the flesh and the unregenerate mind. Sin lies deep within the human nature, the grosser animal sins as well as the uncontrolled imaginings of the mind. Children of wrath. That is, children worthy of wrath, or people deserving wrath. For a definition of the wrath of God see on Rom. 1:18. For the manner in which the sin of Adam resulted in his posterity’s becoming “children of wrath” see on Rom. 5:12. Compare the expression “vessels of wrath” (see on Rom. 9:22).

But God. Verses 2, 3 present a gloomy picture of what seems inevitable doom; now Paul introduces the alternative. Rich in mercy. God is not only merciful; He is rich in mercy to all who call upon Him (see Rom. 10:12), not because they are worthy of it, but because it is God’s good pleasure to bestow mercy (Titus 3:5; 1 Peter 1:3). Great love. God’s love is something more than compassion; it leads to beneficent action and is unchanging. God loved us “while we were yet sinners” (see on Rom. 5:8), and will never cease to love us. It was this love that motivated His work of salvation (John 3:16). Love is a prime attribute of His character (1 John 4:8), finding its highest expression in the person of Christ. God has mercy upon us because we are sinners, and He loves us because we are His creatures. His great work for man was not merely an act of benevolence or charitable condescension; it was an act of affection, of love. For a discussion of the word here translated “love” (agapē see on Matt. 5:43; 1 Cor. 13:1).

Ellen G. White

Dead in sins. This phrase may be connected with “loved us,” thus calling attention to God’s great love for us “while we were yet sinners” (see on Rom. 5:8). Quickened. Gr. suzōopoieō “to make alive together” (see on v. 1). This word is used in the NT only here and in Col. 2:13. It and its simpler form, zōopoieō, “to make alive,” are used 14 times in the NT, and refer to a change from death to life, a rebirth, a new life. As Christ was quickened from the grave, so man is quickened from spiritual death. It is God’s purpose to bring man into a new sphere, a new relationship in which he is governed by new principles. Together with Christ. We are crucified with Him, we die with Him, we rise with Him, we live with Him, we reign with Him, we are joint heirs with Him, we suffer with Him, we share His glory (see Rom. 6:3–8; 8:17; Gal. 2:20). Salvation is achieved not by instruction or moral suasion, but by the believer’s having access, through faith, to the energizing life that flows from Christ. By grace ye are saved. See on v. 8. The apostle is full of the subject of salvation by grace, and thus throws in this thought parenthetically here so as to highlight God’s wonderful act. The form of the verb indicates a past act resulting in a present condition. There are three aspects of salvation—past, present, and future (see on Rom. 8:24).

Ellen G. White

Raised us up. Compare Rom. 6:5; Phil. 3:10. We are raised by the vivifying power of God’s grace, to live a new life in Christ Jesus. Sit together. Christ is in heaven seated at the right hand of God (Eph. 1:20; Col. 3:1), and we, by accepting Him as our great representative, may be there also in a spiritual sense, sharing His throne.

Heavenly places. See on ch. 1:3. Those who see Christ as sitting at the right hand of God may dwell in the atmosphere of heaven while here on earth. Believers now belong to the heavenly world, in that Christ’s entrance to the heavenly courts was a pledge of the entrance of all who would accept salvation. The spiritual life on earth then becomes a foretaste, an anticipation, of the heavenly life. Christ is with us by His Holy Spirit (Matt. 28:20), and He counts us as already dwelling with Him. In Christ Jesus. This is the key phrase of the passage, and stands in strong contrast to the phrase “dead in sins” (see on v. 5).

Ages to come. Or, “the coming aeons,” ages of eternity. Paul conceives of eternity as an endless succession of time periods, not as timeless. Shew. Or, “display.” This verse states one of the beneficent purposes of the work of grace. Exceeding riches. No single life or age is sufficient to reveal all the riches of God’s grace; eternity is needed. Throughout endless ages the existence of the redeemed hosts will display the “exceeding riches of his grace” (cf. on ch. 1:6). Kindness. Christ was the particular channel through which God demonstrated His kindness toward men. “God was in Christ, reconciling the world unto himself” (2 Cor. 5:19).

Ellen G. White

By grace … through faith. It is grace on God’s part and faith on man’s part. Faith accepts the gift of God. It is through the act of entrusting ourselves to Him that we are saved, not that faith is the means of our salvation, but simply the channel (see on Rom. 4:3). For a definition of “grace” see on Rom. 3:24. For a discussion of “faith” in relation to salvation see on Rom. 4:3. Not of yourselves. That is, the salvation is not effected by human effort. Gift of God. Salvation is a free gift, without money or price (see Isa. 55:1; John 4:14; 2 Cor. 9:15; 1 John 5:11).

Ellen G. White

Not of works. See on Gal. 2:16; cf. on Rom. 4:4. Works are not a cause but an effect of salvation (see on Rom. 3:31). Boast. No man will ever be able to boast of himself, “I have earned salvation.” One purpose of the plan of salvation is to show in the ages of eternity the riches of God’s grace (ch. 1:7). Thus there is to be no room for any boasting by man.

His workmanship. Gr. poiēma, “that which is made or done,” “a work,” “a creation.” The English word “poem” is derived from poiēma. The reference here is to God’s spiritual re-creation of man. We are remade by Him for the purpose of “good works.” Created in Christ Jesus. Of himself man cannot bring forth good works. It is necessary for him to be spiritually re-created in Christ before he can produce the good works God purposes he shall bring forth. By a change of the will, affections, and purposes the privilege and duty of witnessing by good works become possible (Matt. 5:14–16). Before ordained. Or, “prepared beforehand.” Before creation it was planned that those saved by grace should have good works as a witness to the fact. That sequence was written into the spiritual code by which man was to live. Walk in them. For the NT sense of “walk” see on v. 2. The walk here described is in contrast with that described in v. 2. Walking in good works should be a habitual practice, not as something demanded, but as a natural expression of the new life that has been

created in the believer. If one is not walking in good works, it may reasonably be asked whether he has received grace. The Architect of the universe is also the Architect of souls, working according to an eternal purpose (ch. 1:4). God has provided not only the opportunity for good works but also the means for their performance (John 15:16; 2 Tim. 2:21).

Wherefore remember. It is good for the Christian to recall his former estate. It was a surprise to Jew and Gentile alike to discover that both entered into the new covenant relationship with the Messiah by the same means, even though the Jew had the advantage of having first received the oracles of God (Rom. 3:1, 2). Gentiles in the flesh. A reference to their state of uncircumcision. Uncircumcision … Circumcision. Distinctive terms denoting Gentiles and Jews (see on Rom. 2:25–29; Gal. 5:6).

Without Christ. Or, “apart from Christ,” separated from Him. This is no condemnation of the Gentiles, but simply an assertion of the fact that, being without connection with the Messiah, they were without the source or regenerative power. “Without Christ” is the tragic opposite of Paul’s oft-repeated theme phrase, “in Christ” (see on ch. 1:1). Being aliens. Literally, “having been alienated” (cf. Eph. 2:19; Col. 1:21). Strangers. God made His covenants with Abraham and his descendants (Gen. 12:3; 22:18). They were to make the covenant privileges available to the Gentiles and to invite them to participate in the worship of the true God (see Vol. IV, pp. 28–30). They failed to carry out God’s plan, and the Gentiles remained “aliens” and “strangers.” Before Christ came, the knowledge of the “covenants of promise” was thus confined almost entirely to the Jews. No hope. The Gentiles had no hope in the Messiah, hence, no hope for the blessings that would flow from Him. In the catacombs of Rome the word “hope” is commonly found in Christian inscriptions, but it is never found in the inscriptions on heathen tombs. Without God. Gr. atheoi, from which our word “atheist” is derived. However, the Greek word in the present context perhaps signifies no more than “not knowing God.” This is the ultimate in misery and loss. The Gentiles were not atheistic in the sense of lacking gods, for they had many gods. They were without the knowledge of the true God, whose attributes are holiness, love, justice, and mercy.

But now. Another of Paul’s striking contrasts for emphasis (cf. v. 4). Far off … nigh. With the call of the Christian church (see Vol. IV, p. 35) the gospel was preached to the Gentiles (see on Rom. 11:12). Many of them responded and thus were brought “nigh.” By the blood. We are reconciled by His blood (Rom. 5:10; 2 Cor. 5:19), redeemed by His blood (Col. 1:14), justified by His blood (Rom. 5:9), and cleansed by His blood (1 John 1:7). The blood of Christ is the vindication of God’s good name and the proof of His love. It is said that Top-lady, the author of that beautiful hymn “Rock of Ages,” was converted by hearing a sermon on Eph. 2:13 preached by a workingman in a barn. For the relationship of the blood of Jesus to salvation see on Rom. 3:25.

He is our peace. The “he” is emphatic in the Greek. Christ is not only the peacemaker; He Himself is peace, the bond of union and of peace. In Him all the divisions of mankind are to be abolished. In the OT the idea of peace was often linked

with that of the Messiah (Isa. 9:6; cf. Micah 5:5). By being their peace before God, Christ effected peace between Jew and Gentile. Made both one. There is now neither Jew nor Greek, bond nor free (Gal. 3:28). Middle wall of partition. Literally, “partition wall of the fence,” meaning, “the partition wall which is the fence.” The imagery may have been derived from the barrier in the Temple separating the court of the Gentiles from the court of the Jews (see Vol. V, p. 67). Beyond this wall no Gentile dared go. See illustration facing p. 449.

Ellen G. White

Abolished. Gr. katargeō, “to cancel,” “to make null and void.” The verb is used of the unfruitful fig tree that “cumbered” (katargeō) the ground (Luke 13:7), and also of the unbelief that “makes” the faith of God “without effect” (see on Rom. 3:3). In his flesh. That is, in the sacrifice of His body on the cross. The enmity. This word may be considered as being in apposition either to “middle wall” or to “law of commandments.” The Greek seems to favor the former connection, although the latter is not impossible, and may be favored by the context. The two ideas are not unrelated. Christ did away with the enmity by the act of abolishing the “law of commandments contained in ordinances.” Law of commandments. This is generally thought of as referring to the ceremonial law. It is true that the ceremonial law came to an end at the cross, but it should be remembered that the ceremonial system as God gave it did not create the enmity Paul here describes. It was the interpretation the Jews placed upon it, the additions they made to it, and the exclusive and hostile attitudes they adopted as a result, that were the basis of the hostility. The added regulations, together with the involved interpretations, served either to modify the force and function of the original commands or else greatly to nullify them. Any Gentile who wished to join the “commonwealth of Israel” (v. 12) was confronted with an involved system of legal requirements. It is easy to see how the system would hold little attraction for him, or how the God who, he believed, was the author of the system would not appeal to him. The Jewish system thus stood as an insurmountable barrier, a partition wall, preventing the Gentiles from accepting the worship of the true God. The Jews loathed and detested their Gentile neighbors, and the Gentiles, in turn, hated and despised their Jewish neighbors. God had entrusted the Jews with the divine “oracles” (Rom. 3:2). They stood in the world as the official representatives of the true religion. Until the founding of the Christian church there was no other people to whom God could direct the seekers for salvation. Referring to the scribes and the Pharisees who “sit in Moses’ seat,” Jesus Himself counseled the people, “All therefore whatsoever they bid you observe, that observe and do” (Matt. 23:3). When the Jews rejected Christ, their status as the official representatives of the true religion was taken away from them and given to the Christian church (see on Matt. 21:43). After the crucifixion it was no longer necessary for the child of God to engage in the ritual of Judaism (see on Gal. 2:16). At first the distinction between Christianity and Judaism was not too clearly understood. Many Jewish converts believed that Christianity was simply Judaism to which had been added belief in Jesus as the Messiah. They maintained that the Gentiles should be circumcised and conform to the Jewish legal system in addition to their acceptance of Jesus Christ. The Jerusalem Council convened to settle the question (Acts 15). The council ruled against the claims of these men. However, not all seemed willing to accept the decisions of the council. A strong party developed, which continued to insist that Gentiles should accept Judaism

along with Christianity. A group of zealots from this party upset the churches in Galatia, a situation that gave rise to the Epistle of Paul to the Galatians, in which he clearly set forth that the system of Judaism was now obsolete. This same transition from Judaism to Christianity is Paul’s theme in this present verse. Judaism, with its involved system of commands and decrees, was abolished. With their acceptance of Christ and the removal of this barrier, Gentiles who were “far off” were “made nigh.” But the coming to an end of Judaism did not mean the abrogation of all the laws that God had given to the Jews. The ceremonial law which pointed to Christ naturally came to an end when Christ fulfilled its types. Jewish civil law had already largely passed away with the passing of the nation’s sovereignty. But the moral precepts, which are a transcript of the character of God, are as eternal as God Himself and can never be abrogated. In all his teaching concerning the end of the Jewish legal system, Paul made emphatically clear that the moral law was not abrogated (see on Rom. 3:31). When speaking of the end of circumcision Paul was careful to add, “but the keeping of the commandments of God [is everything]” (see on 1 Cor. 7:19). See further on Gal. 2:16. Contained. This word is supplied. The clause may be translated, “law of commandments consisting of decrees [or, “expressed in decrees”].” Ordinances. Gr. dogmata, “decrees,” “commands,” “enactments.” In Luke 2:1 the word is used of the decree from Caesar Augustus, “that all the world should be taxed,” and in Acts 17:7, of the decrees of Caesar in general. In Acts 16:4 dogmata describes the decrees of the Jerusalem Council. In the present verse dogmata describes the decrees of Jewish law. To make. Gr. ktizō, “to create,” as the word is translated in v. 10.

Of twain. Literally, “of the two,” that is, Jew and Gentile. One new man. This means more than harmony established between them. The Greek word for “new” means new in quality rather than in time. Here is a new person, of different quality from either of the two elements composing it (cf. on ch. 4:24). Making peace. These words explain the phrase, “he is our peace,” of v. 14.

Reconcile. Gr. apokatalassō, an intensified form of katalassō (see on Rom. 5:10). In one body. That is, the “new man” of v. 15 and the “body” of ch. 1:23, both referring to the church, the body of which Christ is the head (ch. 1:22). By the cross. This is the only time the cross is mentioned in this epistle. It is spoken of as the means of reconciliation and the place where the enmity was destroyed. The cross is the great leveler, the common denominator for all men, because Christ died for all, and there is no other means of salvation. Slain the enmity. In the sense that Christ’s death brought the hostility to an end (cf. on Col. 1:20). Discord in the family, party strife, national animosity, denominational

Nichol, F. D. (1978). The Seventh-day Adventist Bible Commentary : The Holy Bible with exegetical and expository comment. Commentary Reference Series (Eph 1:1). Washington, D.C.: Review and Herald Publishing Association.

jealousies, and personal tensions and conflicts—all these are healed when human beings become sons and daughters of God, and thus “one in Christ.” Thereby. Literally, “in it,” or “in him.”

Came. This probably refers to His coming through the Spirit after His ascension. Through the Spirit the gospel of peace was proclaimed to both Gentile and Jew. Preached peace. Peace and good will toward men is always the outcome of preaching the gospel. Compare the phrase “he is our peace” (see on v. 14). He is not only the assurance of our peace, He is our peace. Afar off, and … nigh. See on v. 13. There is probably an allusion to Isa. 57:19. The Jews needed reconciliation as much as the Gentiles did, for while they had a knowledge of God, they were separated from Him by their traditions and their sins (Isa. 59:2; Gal. 1:14; 4:9; 1 Peter 1:18). The rending of the Temple veil at the death of Christ (Matt. 27:51) not only signified that type had met Antitype, and thus the ceremonial system had come to its end, but also symbolized that the dividing wall between Jew and Gentile was broken down (see EW 209). Compare Rom. 3:30.

Access. Gr. prosagōgē, “approach,” “introduction” (see on Rom. 5:2). Jesus said of Himself: “I am the door: by me if any man enter in, he shall be saved” (John 10:9). The true aim of all religion is to find access to God. The three persons in the Godhead are all presented are all presented in this verse: Him (Christ), the Spirit, the Father. By one Spirit. Or, “in one Spirit.” There is not one Spirit for the Jews and another for the Gentiles. The Father. This word would be particularly rich in meaning to those who were “afar off.” To the Gentiles, weary of their deities and seeking the “unknown God” (Acts 17:23), the idea of a loving Father would present a strong appeal.

Ellen G. White

Strangers and foreigners. Compare v. 12. The strangers (xenoi) were aliens, but the foreigners (paroikoi) were half-aliens, residents having no rights of citizenship and more properly called “sojourners” (see Acts 7:6, 29). Fellowcitizens. The Gentiles who accept Christ have the right to all the privileges of citizenship in the new commonwealth (cf. v. 12) of the Christian church. Saints. See on ch. 1:1. These now include both Jewish and Gentile Christians, forming the “body” of chs. 1:23; 2:16. Of the household. That is, members of the family, kinsfolk. They have the privileges of protection, sustenance, and fellowship (cf. Gal. 6:10). God is at once King of the citizens and Father of the family. They are no longer sojourners or guests; they are now permanent residents (Eph. 3:15).

Ellen G. White

Foundation. The figure changes, in a manner characteristic of Paul, from the persons in the house to the structure itself. The imagery differs from that in 1 Cor. 3:11, where Christ is presented as the foundation. Apostles and prophets. This phrase may be regarded as in apposition to “foundation.” The passage would then mean, “the foundation, which is the apostles and prophets.” Some limit the term “prophets” here to NT prophets (Eph. 3:5; 4:11; cf. 1 Cor. 12:10). Others believe that OT prophets are referred to, in that they actually laid the foundations of the work of the Messiah. The prophets to whom God revealed the riches of His grace and the apostles, the special evangels of this grace, constitute the foundation. Other Christians make up the structure of the building. This passage does not say that the

church was to be founded on one apostle, Peter, but upon all of them, with Christ, the Chief Cornerstone. Chief corner stone. This expression is found only here and in 1 Peter 2:6, where the building is described as made of living stones. For the purpose of the figure, the cornerstone is viewed as that which holds together an edifice. Christ holds together the various parts of the spiritual house, giving shape and unity to it. The metaphor is drawn from Ps. 118:22 and was applied by Christ to Himself (Matt. 21:42).

In whom. That is, in Jesus Christ. This expression, the key phrase of the epistle (see on ch. 1:1, expresses a mystic but real experience, as does the phrase “in the Lord” at the end of the verse. Christian growth takes place by our being “in him.” Fitly framed together. Gr. sunarmologeō, or, “to join together fitly.” The word is translated “fitly joined together” in ch. 4:16, its only other occurrence in the NT. The church is not a pile of stones come together by accident; it has form and coherence. Each stone has its proper place. The stability of the structure depends on careful planning. Groweth. As new members are added to the church. An holy temple. Or, “a holy sanctuary.” As the sanctuary was peculiarly the place of God’s presence and manifestation, so the church of God is the temple in which He dwells. Everything that is touched by the hand and presence of God is hallowed, so that His sanctuary, or “holy temple,” is wherever He is.

Ye also. That is, the Gentiles. Note the contrast between the experience here described and their former experience, “dead in trespasses and sins” (v. 1). Are builded together. Or, “are being built together,” indicating a continuing process, as new accessions are made to the church.