Day 1351 of 1461 · 2030-09-12

Ephesians 2:1–22

My plan starts

¹You were made alive when you were dead in transgressions and sins,

²in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the children of disobedience.

³We also all once lived among them in the lusts of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest.

⁴But God, being rich in mercy, for his great love with which he loved us,

⁵even when we were dead through our trespasses, made us alive together with Christ—by grace you have been saved—

⁶and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus,

⁷that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus;

⁸for by grace you have been saved through faith, and that not of yourselves; it is the gift of God,

⁹not of works, that no one would boast.

¹⁰For we are his workmanship, created in Christ Jesus for good works, which God prepared before that we would walk in them.

¹¹Therefore remember that once you, the Gentiles in the flesh, who are called “uncircumcision” by that which is called “circumcision” (in the flesh, made by hands),

¹²that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope and without God in the world.

¹³But now in Christ Jesus you who once were far off are made near in the blood of Christ.

¹⁴For he is our peace, who made both one, and broke down the middle wall of separation,

¹⁵having abolished in his flesh the hostility, the law of commandments contained in ordinances, that he might create in himself one new man of the two, making peace,

¹⁶and might reconcile them both in one body to God through the cross, having killed the hostility through it.

¹⁷He came and preached peace to you who were far off and to those who were near.

¹⁸For through him we both have our access in one Spirit to the Father.

¹⁹So then you are no longer strangers and foreigners, but you are fellow citizens with the saints and of the household of God,

²⁰being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone;

²¹in whom the whole building, fitted together, grows into a holy temple in the Lord;

²²in whom you also are built together for a habitation of God in the Spirit.

About a five-minute read

Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~898 words.

Matthew Henry. The course and tenour of their lives are according to his suggestions, and in compliance with his temptations; they are subject to him, and are led captive by him at his will, whereupon he is called the god of this world, and the spirit that now worketh in the children of disobedience. The grace that saves them is the free undeserved goodness and favour of God; and he saves them, not by the works of the law, but through faith in Christ Jesus, by means of which they come to partake of the great blessings of the gospel; and both that faith and that salvation on which it has so great an influence are the gift of God. When he raised Christ from the dead, he did in effect raise up all believers together with him, he being their common head; and when he placed him at his right hand in heavenly places, he advanced and glorified them in and with him, their raised and exalted head and forerunner. - And made us sit together in heavenly places in Christ Jesus.

Jamieson–Fausset–Brown. Christ has in, or by, His crucified flesh, abolished it, so far as its condemning and enmity-creating power is concerned (Col 2:14), substituting for it the law of love, which is the everlasting spirit of the law, and which flows from the realization in the soul of His love in His death for us. Translate what follows, "that He might make the two (Jews and Gentiles) into one new man." Not that He might merely reconcile the two to each other, but incorporate the two, reconciled in Him to God, into one new man; the old man to which both belonged, the enemy of God, having been slain in His flesh on the cross. Now, therefore--rather, "So then" [ALFORD]. foreigners--rather, "sojourners"; opposed to "members of the household," as "strangers" is to "fellow citizens." Phi 3:19-20, "conversation," Greek, "citizenship." but--The oldest manuscripts add, "are." with the saints--"the commonwealth of (spiritual) Israel" (Eph 2:12). of God--THE FATHER; as JESUS CHRIST appears in Eph 2:20, and THE SPIRIT in Eph 2:22.

John Calvin. "For when we were yet without strength, in due time Christ died, for the ungodly. -- But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." (Romans 5:6,8.) Whether the words, by grace ye are saved, have been inserted by another hand, I know not; but, as they are perfectly agreeable to the context, I am quite willing to receive them as written by Paul. "We are justified by faith, because faith, by which we receive the grace of God, is the commencement of righteousness; but we are made righteous by regeneration, because, being renewed by the Spirit of God, we walk in good works." In this manner they make faith the door by which we enter into righteousness, but imagine that we obtain it by our works, or, at least, they define righteousness to be that uprightness by which a man is formed anew to a holy life. This is stated in the Song of Moses: "When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel: for the Lord's portion is his people, Jacob is the lot of his inheritance." (Deuteronomy 32:8,9) Bounds were thus fixed by God to separate one people from the rest; and hence arose the enmity which is here mentioned.

Jonathan Edwards. “That in the ages to come he might show the exceeding riches of his grace in his kindness towards us through Christ Jesus.” Intimating that this was not made known in ages past, but in a great measure kept hid, as it is said in the next chapter, at the 5th verse., which in other ages was not made known to the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit. “Even the mystery which hath been hid from ages and generations, but is now made manifest to his saints, to whom God would make known, what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.” The apostle, in this text we are upon, speaks of it as being now made known for the present and all future ages; brought to light for the last ages of the world, which were new begun. There he begins this discourse by praying that they might know what is the riches of the glory of his inheritance in the saints, and then concludes his discourse in this verse, by signifying that there is a world to come wherein God will show forth the exceeding riches of his grace towards them.

C. H. Spurgeon, sermons. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.” Remember, again, the saying of the apostle at Athens, “God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands.” When men talk of holy places they seem to be ignorant of the use of language. “In whom,” that is Christ, “ye also are builded together for an habitation of God through the Spirit.

Spurgeon on this passage

Sermons by C. H. Spurgeon on today's passage, quoted word for word from the original New Park Street Pulpit text (1855–1859, public domain), via CCEL.

Spiritual Resurrection · Ephesians 2:1

Just as the body is dead, incapable, unable, unfeeling, and soon about to become corrupt and putrid, so are we if we be unquickened by divine grace; dead in trespasses and sins, having within us death, which is capable of developing itself in worse and worse stages of sin and wickedness, until all of us here, left by God’s grace, should become loathsome beings; loathsome through sin and wickedness, even as the corpse through natural decay. The apostle is here speaking, you will observe, of the church at Ephesus, and, indeed, of all those who were chosen in Christ Jesus, accepted in him, and redeemed with his blood; and he says of them, “You hath he quickened, who were dead in trespasses and sins.” What a solemn sight is presented to us by a dead body! And if any of us shall come to spiritual life, it must be by the quickening of God’s Spirit, vouchsafed to us sovereignly through the good will of God the Father, not for any merits of our own, but entirely of his own abounding and infinite grace.

Read the full sermon (No. 127, 1857)

The Tabernacle of the Most High · Ephesians 2:22

But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.” Remember, again, the saying of the apostle at Athens, “God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands.” When men talk of holy places they seem to be ignorant of the use of language. “In whom,” that is Christ, “ye also are builded together for an habitation of God through the Spirit. The house of God is built with the living stones of converted men and women, and the church of God, which Christ hath purchased with his blood—this is the divine edifice, and the structure wherein God dwelleth even to this day.

Read the full sermon (No. 267, 1859)

Full commentary on this passage

Matthew Henry

chapter

This chapter contains an account, I. Of the miserable condition of these Ephesians by nature (Eph 2:1-3) and again (Eph 2:11, Eph 2:12). II. Of the glorious change that was wrought in them by converting grace (Eph 2:4-10) and again (Eph 2:13). III. Of the great and mighty privileges that both converted Jews and Gentiles receive from Christ (Eph 2:14-22). The apostle endeavours to affect them with a due sense of the wonderful change which divine grace had wrought in them; and this is very applicable to that great change which the same grace works in all those who are brought into a state of grace. So that we have here a lively picture both of the misery of unregenerate men and of the happy condition of converted souls, enough to awaken and alarm those who are yet in their sins and to put them upon hastening out of that state, and to comfort and delight those whom God hath quickened, with a consideration of the mighty privileges with which they are invested.

Source · CC0-1.0 / Public Domain

1–3

The miserable condition of the Ephesians by nature is here in part described. Observed, 1. Unregenerate souls are dead in trespasses and sins. All those who are in their sins, are dead in sins; yea, in trespasses and sins, which may signify all sorts of sins, habitual and actual, sins of heart and of life. Sin is the death of the soul. Wherever that prevails there is a privation of all spiritual life. Sinners are dead in state, being destitute of the principles, and powers of spiritual life; and cut off from God, the fountain of life: and they are dead in law, as a condemned malefactor is said to be a dead man. 2. A state of sin is a state of conformity to this world, Eph 2:2. In the first verse he speaks of their internal state, in this of their outward conversation: Wherein, in which trespasses and sins, in time past you walked, you lived and behaved yourselves in such a manner as the men of the world are used to do. 3. We are by nature bond-slaves to sin and Satan. Those who walk in trespasses and sins, and according to the course of this world, walk according to the prince of the power of the air. The devil, or the prince of devils, is thus described. See Mat 12:24, Mat 12:26. The legions of apostate angels are as one power united under one chief; and therefore what is called the powers of darkness elsewhere is here spoken of in the singular number. The air is represented as the seat of his kingdom: and it was the opinion of both Jews and heathens that the air is full of spirits, and that there they exercise and exert themselves. The devil seems to have some power (by God's permission) in the lower region of the air; there he is at hand to tempt men, and to do as much mischief to the world as he can: but it is the comfort and joy of God's people that he who is head over all things to the church has conquered the devil and has him in his chain. But wicked men are slaves to Satan, for they walk according to him; they conform their lives and actions to the will and pleasure of this great usurper. The course and tenour of their lives are according to his suggestions, and in compliance with his temptations; they are subject to him, and are led captive by him at his will, whereupon he is called the god of this world, and the spirit that now worketh in the children of disobedience. The children of disobedience are such as choose to disobey God, and to serve the devil; in these he works very powerfully and effectually. As the good Spirit works that which is good in obedient souls, so this evil spirit works that which is evil in wicked men; and he now works, not only heretofore, but even since the world has been blessed with the light of the glorious gospel. The apostle adds, Among whom also we all had our conversation in times past, which words refer to the Jews, whom he signifies here to have been in the like sad and miserable condition by nature, and to have been as vile and wicked as the unregenerate Gentiles themselves, and whose natural state he further describes in the next words. 4. We are by nature drudges to the flesh, and to our corrupt affections, Eph 2:3. By fulfilling the desires of the flesh and of the mind, men contract that filthiness of flesh and spirit from which the apostle exhorts Christians to cleanse themselves, Co2 7:1. The fulfilling of the desires of the flesh and of the mind includes all the sin and wickedness that are acted in and by both the inferior and the higher or nobler powers of the soul. We lived in the actual commission of all those sins to which corrupt nature inclined us. The carnal mind makes a man a perfect slave to his vicious appetite. - The fulfilling of the wills of the flesh, so the words may be rendered, denoting the efficacy of these lusts, and what power they have over those who yield themselves up unto them. 5. We are by nature the children of wrath, even as others. The Jews were so, as well as the Gentiles; and one man is as much so as another by nature, not only by custom and imit…

Source · CC0-1.0 / Public Domain

4–10

Here the apostle begins his account of the glorious change that was wrought in them by converting grace, where observe, I. By whom, and in what manner, it was brought about and effected. 1. Negatively: Not of yourselves, Eph 2:8. Our faith, our conversion, and our eternal salvation, are not the mere product of any natural abilities, nor of any merit of our own: Not of works, lest any man should boast, Eph 2:9. These things are not brought to pass by any thing done by us, and therefore all boasting is excluded; he who glories must not glory in himself, but in the Lord. There is no room for any man's boasting of his own abilities and power; or as though he had done any thing that might deserve such immense favours from God. 2. Positively: But God, who is rich in mercy, etc., Eph 2:4. God himself is the author of this great and happy change, and his great love is the spring and fontal cause of it; hence he resolved to show mercy. Love is his inclination to do us good considered simply as creatures; mercy respects us as apostate and as miserable creatures. Observe, God's eternal love or good-will towards his creatures is the fountain whence all his mercies vouch-safed to us proceed; and that love of God is great love, and that mercy of his is rich mercy, inexpressibly great and inexhaustibly rich. And then by grace you are saved (Eph 2:5), and by grace are you saved through faith - it is the gift of God, Eph 2:8. Note, Every converted sinner is a saved sinner. Such are delivered from sin and wrath; they are brought into a state of salvation, and have a right given them by grace to eternal happiness. The grace that saves them is the free undeserved goodness and favour of God; and he saves them, not by the works of the law, but through faith in Christ Jesus, by means of which they come to partake of the great blessings of the gospel; and both that faith and that salvation on which it has so great an influence are the gift of God. The great objects of faith are made known by divine revelation, and made credible by the testimony and evidence which God hath given us; and that we believe to salvation and obtain salvation through faith is entirely owing to divine assistance and grace; God has ordered all so that the whole shall appear to be of grace. Observe, II. Wherein this change consists, in several particulars, answering to the misery of our natural state, some of which are enumerated in this section, and others are mentioned below. 1. We who were dead are quickened (Eph 2:5), we are saved from the death of sin and have a principle of spiritual life implanted in us. Grace in the soul is a new life in the soul. As death locks up the senses, seals up all the powers and faculties, so does a state of sin, as to any thing that is good. Grace unlocks and opens all, and enlarges the soul. Observe, A regenerate sinner becomes a living soul: he lives a life of sanctification, being born of God; and he lives in the sense of the law, being delivered from the guilt of sin by pardoning and justifying grace. He hath quickened us together with Christ. Our spiritual life results from our union with Christ; it is in him that we live: Because I live, you shall live also. 2. We who were buried are raised up, Eph 2:6. What remains yet to be done is here spoken of as though it were already past, though indeed we are raised up in virtue of our union with him whom God hath raised from the dead. When he raised Christ from the dead, he did in effect raise up all believers together with him, he being their common head; and when he placed him at his right hand in heavenly places, he advanced and glorified them in and with him, their raised and exalted head and forerunner. - And made us sit together in heavenly places in Christ Jesus. This may be understood in another sense. Sinners roll themselves in the dust; sanctified souls sit in heavenly places, are raised above the world; the world is as nothing to them, compared with what it has been, and compared with…

Source · CC0-1.0 / Public Domain

11–13

In these verses the apostle proceeds in his account of the miserable condition of these Ephesians by nature. Wherefore remember, etc., Eph 2:11. As if he had said, "You should remember what you have been, and compare it with what you now are, in order to humble yourselves and to excite your love and thankfulness to God." Note, Converted sinners ought frequently to reflect upon the sinfulness and misery of the state they were in by nature. Gentiles in the flesh, that is, living in the corruption of their natures, and being destitute of circumcision, the outward sign of an interest in the covenant of grace. Who are called uncircumcision by that, etc., that is, "You were reproached and upbraided for it by the formal Jews, who made an external profession, and who looked no further than the outward ordinance." Note, Hypocritical professors are wont to value themselves chiefly on their external privileges, and to reproach and despise others who are destitute of them. The apostle describes the misery of their case in several particulars, Eph 2:12. "At that time, while you were Gentiles, and in an unconverted state, you were," 1. "In a Christless condition, without the knowledge of the Messiah, and without any saving interest in him or relation to him." It is true of all unconverted sinners, all those who are destitute of faith, that they have no saving interest in Christ; and it must be a sad and deplorable thing for a soul to be without a Christ. Being without Christ, they were, 2. Aliens from the commonwealth of Israel; they did not belong to Christ's church, and had no communion with it, that being confined to the Israelitish nation. It is no small privilege to be placed in the church of Christ, and to share with the members of it in the advantages peculiar to it. 3. They are strangers from the covenants of promise. The covenant of grace has ever been the same for substance, though, having undergone various additions and improvements in the several ages of the church, it is called covenants; and the covenants of promise, because it is made up of promises, and particularly contains the great promise of the Messiah, and of eternal life through him. Now the Ephesians, in their gentilism, were strangers to this covenant, having never had any information nor overture of it; and all unregenerate sinners are strangers to it, as they have no interest in it. Those who are without Christ, and so have no interest in the Mediator of the covenant, have none in the promises of the covenant. 4. They had no hope, that is, beyond this life - no well-grounded hope in God, no hope of spiritual and eternal blessings. Those who are with out Christ, and strangers from the covenant, can have no good hope; for Christ and the covenant are the ground and foundation of all the Christian's hopes. They were in a state of distance and estrangement from God: Without God in the world; not without some general knowledge of a deity, for they worshipped idols, but living without any due regard to him, any acknowledged dependence on him, and any special interest in him. The words are, atheists in the world; for, though they worshipped many gods, yet they were without the true God. The apostle proceeds (Eph 2:13) further to illustrate the happy change that was made in their state: But now, in Christ Jesus, you who sometimes were far off, etc. They were far off from Christ, from his church, from the promises, from the Christian hope, and from God himself; and therefore from all good, like the prodigal son in the far country: this had been represented in the preceding verses. Unconverted sinners remove themselves at a distance from God, and God puts them at a distance: He beholds the proud afar off. "But now in Christ Jesus, etc., upon your conversion, by virtue of union with Christ, and interest in him by faith, you are made nigh." They were brought home to God, received into the church, taken into the covenant, and possessed of all other privileges consequent upon th…

Source · CC0-1.0 / Public Domain

14–22

We have now come to the last part of the chapter, which contains an account of the great and mighty privileges that converted Jews and Gentiles both receive from Christ. The apostle here shows that those who were in a state of enmity are reconciled. Between the Jews and the Gentiles there had been a great enmity; so there is between God and every unregenerate man. Now Jesus Christ is our peace, Eph 2:14. He made peace by the sacrifice of himself; and came to reconcile, 1. Jews and Gentiles to each other. He made both one, by reconciling these two divisions of men, who were wont to malign, to hate, and to reproach each other before. He broke down the middle wall of partition, the ceremonial law, that made the great feud, and was the badge of the Jews' peculiarity, called the partition-wall by way of allusion to the partition in the temple, which separated the court of the Gentiles from that into which the Jews only had liberty to enter. Thus he abolished in his flesh the enmity, Eph 2:15. By his sufferings in the flesh, to took away the binding power of the ceremonial law (so removing that cause of enmity and distance between them), which is here called the law of commandments contained in ordinances, because it enjoined a multitude of external rites and ceremonies, and consisted of many institutions and appointments about the outward parts of divine worship. The legal ceremonies were abrogated by Christ, having their accomplishment in him. By taking these out of the way, he formed one church of believers, whether they had been Jews or Gentiles. Thus he made in himself of twain one new man. He framed both these parties into one new society, or body of God's people, uniting them to himself as their common head, they being renewed by the Holy Ghost, and now concurring in a new way of gospel worship, so making peace between these two parties, who were so much at variance before. 2. There is an enmity between God and sinners, whether Jews and Gentiles; and Christ came to slay that enmity, and to reconcile them both to God, Eph 2:16. Sin breeds a quarrel between God and men. Christ came to take up the quarrel, and to bring it to an end, by reconciling both Jew and Gentile, now collected and gathered into one body, to a provoked and an offended God: and this by the cross, or by the sacrifice of himself upon the cross, having slain the enmity thereby. He, being slain or sacrificed, slew the enmity that there was between God and poor sinners. The apostle proceeds to illustrate the great advantages which both parties gain by the mediation of our Lord Jesus Christ, Eph 2:17. Christ, who purchased peace on the cross, came, partly in his own person, as to the Jews, who are here said to have been nigh, and partly in his apostles, whom he commissioned to preach the gospel to the Gentiles, who are said to have been afar off, in the sense that has been given before. And preached peace, or published the terms of reconciliation with God and of eternal life. Note here, When the messengers of Christ deliver his truths, it is in effect the same as if he did it immediately himself. He is said to preach by them, insomuch that he who receiveth them receiveth him, and he who despiseth them (acting by virtue of his commission, and delivering his message) despiseth and rejecteth Christ himself. Now the effect of this peace is the free access which both Jews and Gentiles have unto God (Eph 2:18): For through him, in his name and by virtue of his mediation, we both have access or admission into the presence of God, who has become the common reconciled Father of both: the throne of grace is erected for us to come to, and liberty of approach to that throne is allowed us. Our access is by the Holy Spirit. Christ purchased for us leave to come to God, and the Spirit gives us a heart to come and strength to come, even grace to serve God acceptably. Observe, We draw nigh to God, through Jesus Christ, by the help of the Spirit. The Ephesians, upon their conversio…

Source · CC0-1.0 / Public Domain

John Calvin

Ephesians 2:1-3 1. And you hath he quickened, who were dead in trespasses and sins; 1. Et vos, quum essetis mortui delictis et peccatis vestris; 2. Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: 2. In quibus aliquando ambulastis secundum saeculum mundi hujus, secundum principem potestatis aeris, spiritus scilicet, qui nunc operatur in filiis inobedientiae; 3. 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. 3. Inter quos nos quoque omnes aliquando conversati sumus in concupiscentiis carnis nostrae, facientes quae carni libebant, et menti; et eramus natura filii irae, sicut et caeteri. 1. And you who were dead. This is an epexergasia of the former statements, that is, an exposition accompanied by an illustration. [118] To bring home more effectually to the Ephesians the general doctrine of Divine grace, he reminds them of their former condition. This application consists of two parts. "Ye were formerly lost; but now God, by his grace, has rescued you from destruction." And here we must observe, that, in laboring to give an impressive view of both of these parts, the apostle makes a break in the style by (huperbaton) a transposition. There is some perplexity in the language; but, if we attend carefully to what the apostle says about those two parts, the meaning is clear. As to the first, he says that they were dead; and states, at the same time, the cause of the death -- trespasses and sins. [119] He does not mean simply that they were in danger of death; but he declares that it was a real and present death under which they labored. As spiritual death is nothing else than the alienation of the soul from God, we are all born as dead men, and we live as dead men, until we are made partakers of the life of Christ, -- agreeably to the words of our Lord, "The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live." (John 5:25) The Papists, who are eager to seize every opportunity of undervaluing the grace of God, say, that while we are out of Christ, we are half dead. But we are not at liberty to set aside the declarations of our Lord and of the Apostle Paul, that, while we remain in Adam, we are entirely devoid of life; and that regeneration is a new life of the soul, by which it rises from the dead. Some kind of life, I acknowledge, does remain in us, while we are still at a distance from Christ; for unbelief does not altogether destroy the outward senses, or the will, or the other faculties of the soul. But what has this to do with the kingdom of God? What has it to do with a happy life, so long as every sentiment of the mind, and every act of the will, is death? Let this, then, be held as a fixed principle, that the union of our soul with God is the true and only life; and that out of Christ we are altogether dead, because sin, the cause of death, reigns in us. 2. In which for some time ye walked. From the effects or fruits, he draws a proof that sin formerly reigned in them; for, until sin displays itself in outward acts, men are not sufficiently aware of its power. When he adds, according to the course of this world, [120] he intimates that the death which he had mentioned rages in the nature of man, and is a universal disease. He does not mean that course of the world which God has ordained, nor the elements, such as the heaven, and earth, and air, -- but the depravity with which we are all infected; so that sin is not peculiar to a few, but pervades the whole world. According to the prince of the power of the air. He now proceeds farther, and explains the cause of our corruption to be the dominion which the devil exercises over us. A more severe condemnation of mankind could not have…

Source · Public Domain (CC Public Domain Mark 1.0)

Ephesians 2:4-7 4. But God, who is rich in mercy, for his great love wherewith he loved us, 4. Deus autem, qui dives est in misericordia, propter multam suam dilectionem, qua nos dilexit, 5. Even when we were dead in sins, hath quickened us together with Christ; (by grace ye are saved;) 5. Etiam quum essemus mortui peccatis, convivificavit cum Christo; (Gratia estis salvati;) 6. And hath raised us up together, and made us sit together in heavenly places in Christ Jesus; 6. Et simul excitavit, et sedere fecit in coelestibus in Christo Iesu, 7. That in the ages to come he might shew the exceeding riches of his grace, in his kindness toward us through Christ Jesus. 7. Ut demonstraret in saeculis supervenientibus exsuperantes divitias gratiae suae, in benignitate erga nos in Christo Iesu. 4. But God, who is rich in mercy. [122] Now follows the second member of the sentence, the substance of which is, that God had delivered the Ephesians from the destruction to which they were formerly liable; but the words which he employs are different. God, who is rich in mercy, hath quickened you together with Christ. The meaning is, that, there is no other life than that which is breathed into us by Christ: so that we begin to live only when we are ingrafted into him, and enjoy the same life with himself. This enables us to see what the apostle formerly meant by death, for that death and this resurrection are brought into contrast. To be made partakers of the life of the Son of God, -- to be quickened by one Spirit, is an inestimable privilege. On this ground he praises the mercy of God, meaning by its riches, that it had been poured out in a singularly large and abundant manner. The whole of our salvation is here ascribed to the mercy of God. But he presently adds, for his great love wherewith he loved us. [123] This is a still more express declaration, that all was owing to undeserved goodness; for he declares that God was moved by this single consideration. "Herein," says John, "is love, not that we loved God, but that he loved us. -- We love him because he first loved us." (1 John 4:10,19.) 5. Even when we were dead in sin. These words have the same emphasis as similar expressions in another Epistle. "For when we were yet without strength, in due time Christ died, for the ungodly. -- But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." (Romans 5:6,8.) Whether the words, by grace ye are saved, have been inserted by another hand, I know not; but, as they are perfectly agreeable to the context, I am quite willing to receive them as written by Paul. They show us that he always feels as if he had not sufficiently proclaimed the riches of Divine grace, and accordingly expresses, by a variety of terms, the same truth, that everything connected with our salvation ought to be ascribed to God as its author. And certainly he who duly weighs the ingratitude of men will not complain that this parenthesis is superfluous. 6. And hath raised us up together. The resurrection and sitting in heaven, which are here mentioned, are not yet seen by mortal eyes. Yet, as if those blessings were presently in our possession, he states that we have received them; and illustrates the change which has taken place in our condition, when we were led from Adam to Christ. It is as if we had been brought from the deepest hell to heaven itself. And certainly, although, as respects ourselves, our salvation is still the object of hope, yet in Christ we already possess a blessed immortality and glory; and therefore, he adds, in Christ Jesus. Hitherto it does not appear in the members, but only in the head; yet, in consequence of the secret union, it belongs truly to the members. Some render it, through Christ; but, for the reason which has been mentioned, it is better to retain the usual rendering, in Christ. We are thus furnished with the richest consolation. Of everything which we now want, we have a sure pledge and for…

Source · Public Domain (CC Public Domain Mark 1.0)

Ephesians 2:8-10 8. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 8. Gratia enim estis salvati per fidem; idque non ex vobis: Dei donum est. 9. Not of works, lest any man should boast. 9. Non ex operibus; ne quis glorietur. 10. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. 10. Ipsius enim opus sumus, creati in Christo Iesu ad opera bona, quae praeparavit Deus, ut in illis ambulemus. 8. For by grace are ye saved. This is an inference from the former statements. Having treated of election and of effectual calling, he arrives at this general conclusion, that they had obtained salvation by faith alone. First, he asserts, that the salvation of the Ephesians was entirely the work, the gracious work of God. But then they had obtained this grace by faith. On one side, we must look at God; and, on the other, at man. God declares, that he owes us nothing; so that salvation is not a reward or recompense, but unmixed grace. The next question is, in what way do men receive that salvation which is offered to them by the hand of God? The answer is, by faith; and hence he concludes that nothing connected with it is our own. If, on the part of God, it is grace alone, and if we bring nothing but faith, which strips us of all commendation, it follows that salvation does not come from us. Ought we not then to be silent about free-will, and good intentions, and fancied preparations, and merits, and satisfactions? There is none of these which does not claim a share of praise in the salvation of men; so that the praise of grace would not, as Paul shews, remain undiminished. When, on the part of man, the act of receiving salvation is made to consist in faith alone, all other means, on which men are accustomed to rely, are discarded. Faith, then, brings a man empty to God, that he may be filled with the blessings of Christ. And so he adds, not of yourselves; that claiming nothing for themselves, they may acknowledge God alone as the author of their salvation. 9. Not of works. Instead of what he had said, that their salvation is of grace, he now affirms, that "it is the gift of God." [124] Instead of what he had said, "Not of yourselves," he now says, "Not of works." Hence we see, that the apostle leaves nothing to men in procuring salvation. In these three phrases, -- not of yourselves, -- it is the gift of God, -- not of works, -- he embraces the substance of his long argument in the Epistles to the Romans and to the Galatians, that righteousness comes to us from the mercy of God alone, -- is offered to us in Christ by the gospel, -- and is received by faith alone, without the merit of works. This passage affords an easy refutation of the idle cavil by which Papists attempt to evade the argument, that we are justified without works. Paul, they tell us, is speaking about ceremonies. But the present question is not confined to one class of works. Nothing can be more clear than this. The whole righteousness of man, which consists in works, -- nay, the whole man, and everything that he can call his own, is set aside. We must attend to the contrast between God and man, -- between grace and works. Why should God be contrasted with man, if the controversy related to nothing more than ceremonies? Papists themselves are compelled to own that Paul ascribes to the grace of God the whole glory of our salvation, but endeavor to do away with this admission by another contrivance. This mode of expression, they tell us, is employed, because God bestows the first grace. It is really foolish to imagine that they can succeed in this way, since Paul excludes man and his utmost ability, -- not only from the commencement, but throughout, -- from the whole work of obtaining salvation. But it is still more absurd to overlook the apostle's inference, lest any man should boast. Some room must always remain for man's boasting, so long as,…

Source · Public Domain (CC Public Domain Mark 1.0)

Ephesians 2:11-13 11. Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; 11. Quamobrem memores estote, quod aliquando vos Gentes in carne, qui dicebamini Praeputium ab ea, quae vocatur Circumcisio, in carne manu facta; 12. That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: 12. Illo tempore eratis absque Christo, alienati a republica Israelis, hospites tabularum promissionis, spem non habentes, et sine Deo in mundo. 13. But now, in Christ Jesus, ye who sometimes were far off are made nigh by the blood of Christ. 13. Nunc autem in Christo Iesu vos, qui quondam eratis procul, facti estis propinqui per Christi sanguinem. 11. Wherefore remember. The apostle never once loses sight of his subject, marks it out clearly, and pursues it with increasing earnestness. He again exhorts the Ephesians to remember what their character had been before they were called. This consideration was fitted to convince them that they had no reason to be proud. He afterwards points out the method of reconciliation, that they might rest with perfect satisfaction on Christ alone, and not imagine that other aids were necessary. The first clause may be thus summed up: "Remember that, when ye were uncircumcised, ye were aliens from Christ, from the hope of salvation, and from the Church and kingdom of God; so that ye had no friendly intercourse with God." The second may run thus: "But now ingrafted into Christ, ye are at the same time reconciled to God." What is implied in both parts of the description, and what effect the remembrance of it was fitted to produce on their minds, has been already considered. Gentiles in the flesh. He first mentions that they had wanted the marks of God's people. Circumcision was a token by which the people of God were marked out and distinguished from other men: Uncircumcision was the mark of a profane person. Since, therefore, God usually connects his grace with the sacraments, their want of the sacraments is taken as an evidence that neither were they partakers of his grace. The argument, indeed, does not hold universally, though it does hold as to God's ordinary dispensations. Hence we find the following language: "And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken. So he drove out the man." (Genesis 3:22,23) Though he had devoured the whole tree, he would not, by merely eating it, have recovered the possession of life; but, by taking away the sign, the Lord took from him also life itself. Uncircumcision is thus held out to the Ephesians as a mark of pollution. By taking from the Ephesians the token of sanctification, he deprives them also of the thing signified. Some are of opinion, that all these observations are intended to throw contempt on outward circumcision; but this is a mistake. At the same time, I acknowledge, that the qualifying clause, the Circumcision in the flesh made by hands, points out a twofold circumcision. The Jews were thus taught that they should no longer indulge in foolish boasting about the literal circumcision. The Ephesians, on the other hand, were instructed to abstain from all scruples on their own account, since the most important privilege--nay, the whole truth expressed by the outward sign--was in their possession. He calls it, Uncircumcision in the flesh, because they bore the mark of their pollution; but, at the same time, he suggests that their uncircumcision was no hinderance to their being spiritually circumcised by Christ. The words may likewise be read in one clause, Circumcision in the flesh ma…

Source · Public Domain (CC Public Domain Mark 1.0)

Ephesians 2:14-16 14. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 14. Ipse enim est pax nostra, qui fecit utraque unum, et interstitium maceriae solvens, inimicitias in carne sua; 15. Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; 15. Legem mandatorum in decretis positam abolens, ut duos conderet in se ipso, in unum novum hominem, faciens pacem; 16. And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby. 16. Ut reconciliaret ambos in uno corpore Deo per crucem, inimicitias in ipsa interimens. 14. For he is our peace. He now includes Jews in the privilege of reconciliation, and shows that, through one Messiah, all are united to God. This consideration was fitted to repress the false confidence of the Jews, who, despising the grace of Christ, boasted that they were the holy people, and chosen inheritance, of God. If Christ is our peace, all who are out of him must be at variance with God. What a beautiful title is this which Christ possesses, -- the peace between God and men! Let no one who dwells in Christ entertain a doubt that he is reconciled to God. Who hath made both one. This distinction was necessary. [126] All intercourse with the Gentiles was held to be inconsistent with their own superior claims. [127] To subdue this pride, he tells them that they and the Gentiles have been united into one body. Put all these things together, and you will frame the following syllogism: If the Jews wish to enjoy peace with God, they must have Christ as their Mediator. But Christ will not be their peace in any other way than by making them one body with the Gentiles. Therefore, unless the Jews admit the Gentiles to fellowship with them, they have no friendship with God. And breaking down the middle wall of partition. To understand this passage, two things must be observed. The Jews were separated, for a certain time, from the Gentiles, by the appointment of God; and ceremonial observances were the open and avowed symbols of that separation. Passing by the Gentiles, God had chosen the Jews to be a peculiar people to himself. A wide distinction was thus made, when the one class were "fellow-citizens and of the household" (Ephesians 2:19) of the Church, and the other were foreigners. This is stated in the Song of Moses: "When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel: for the Lord's portion is his people, Jacob is the lot of his inheritance." (Deuteronomy 32:8,9) Bounds were thus fixed by God to separate one people from the rest; and hence arose the enmity which is here mentioned. A separation is thus made. The Gentiles are set aside. God is pleased to choose and sanctify the Jewish people, by freeing them from the ordinary pollution of mankind. Ceremonial observances were afterwards added, which, like walls, enclosed the inheritance of God, prevented it from being open to all or mixed with other possessions, and thus excluded the Gentiles from the kingdom of God. But now, the apostle, says, the enmity is removed, and the wall is broken down. By extending the privilege of adoption beyond the limits of Judea, Christ has now made us all to be brethren. And so is fulfilled the prophecy, "God shall enlarge Japheth, and he shall dwell in the tents of Shem." (Genesis 9:27) 15. Having abolished in his flesh the enmity. The meaning of Paul's words is now clear. The middle wall of partition hindered Christ from forming Jews and Gentiles into one body, and therefore the wall has been broken down. The reason why it is broken down is now added -- to abolish the enmity, by the flesh of Christ. The Son of God, by assuming a nature common to all, has formed in his own body a perfect unity. Even …

Source · Public Domain (CC Public Domain Mark 1.0)

Ephesians 2:17-22 17. And came and preached peace to you which were afar off, and to them that were nigh. 17. Et veniens evangelizavit pacem vobis, qui eratis procul, et pacem iis qui propinqui erant; 18. For through him we both have access by one Spirit unto the Father. 18. Quoniam per ipsum habemus accessum ambo in uno spiritu ad Patrem. 19. Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God; 19. Ergo non amplius estis hospites et inquilini; sed cives sanctorum et domestici Dei, 20. And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone; 20. Superaedificati fundamento Apostolorum et Prophetarum, cujus lapis summus angularis est ipse Christus; 21. In whom all the building, fitly framed together, groweth unto an holy temple in the Lord: 21. In quo totum aedificium coagmentatum crescit in templum sanctum in Domino; 22. In whom ye also are builded together for an habitation of God through the Spirit. 22. In quo et vos coaedificamini in habitaculum Dei in Spiritu. 17. And came and preached peace. All that Christ had done towards effecting a reconciliation would have been of no service, if it had not been proclaimed by the gospel; and therefore he adds, that the fruit of this peace has now been offered both to Jews and to Gentiles. Hence it follows, that to save Gentiles as well as Jews was the design of our Savior's coming, as the preaching of the gospel, which is addressed indiscriminately to both, makes abundantly manifest. The same order is followed in the second Epistle to the Corinthians. "He hath committed to us the word of reconciliation. Now, then, we are ambassadors for Christ. For he hath made him to be sin for us who knew no sin." (2 Corinthians 5:18-21.) Salvation through the death of Christ is first announced, and a description is afterwards given of the manner in which Christ communicates to us himself and the benefit of his death. But here Paul dwells chiefly on this circumstance, that Gentiles are united with Jews in the Kingdom of God. Having already represented Christ as a Savior common to both, he now speaks of them as companions in the gospel. The Jews, though they possessed the law, needed the gospel also; and God had bestowed upon the Gentiles equal grace. Those therefore whom "God hath joined together, let no man put asunder." (Matthew 19:6.) No reference to distance of place is conveyed by the words afar off and nigh. The Jews, in respect of the covenant, were nigh to God. The Gentiles, so long as they had no promise of salvation, were afar off-- were banished from the kingdom of God. And preached peace; not indeed by his own lips, but by the apostles. It was necessary that Christ should rise from the dead, before the Gentiles were called to the fellowship of grace. Hence that saying of our Lord, "I am not sent but to the lost sheep of the house of Israel." (Matthew 15:24.) The apostles were forbidden, while he was still in the world, to carry their first embassy to the Gentiles. "Go not into the way of the Gentiles, and into any city of the Samaritans, enter ye not. But go rather to the lost sheep of the house of Israel." (Matthew 10:5,6,) His apostles were afterwards employed as trumpets for proclaiming the gospel to the Gentiles. What they did, not only in his name, and by his command, but as it were in his own person, is justly ascribed to none other than himself. We too speak as if Christ himself exhorted you by us. (2 Corinthians 5:20) The faith of the gospel would be weak indeed, were we to look no higher than to men. Its whole authority is derived from viewing men as God's instruments, and hearing Christ speak to us by their mouth. Observe here, the gospel is the message of peace, by which God declares himself to be reconciled to us, and makes known his paternal love. Take away the gospel, and war and enmity continue to subsist between God and men; an…

Source · Public Domain (CC Public Domain Mark 1.0)

Jamieson–Fausset–Brown

the course of this world--the career (literally, "the age," compare Gal 1:4), or present system of this world (Co1 2:6, Co1 2:12; Co1 3:18-19, as opposed to "the world to come"): alien from God, and lying in the wicked one (Jo1 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" (Co2 4:4); ranging through the air around us: compare Mar 4:4, "fowls of the air" (Greek, "heaven") that is, (Eph 2:15), "Satan" and his demons. Compare Eph 6:12; Joh 12:31. Christ's ascension seems to have cast Satan out of heaven (Rev 12:5, Rev 12:9-10, Rev 12:12-13), where he had been heretofore the accuser of the brethren (Job 1:6-11). No longer able to accuse in heaven those justified by Christ, the ascended Saviour (Rom 8:33-34), he assails them on earth with all trials and temptations; and "we live in an atmosphere poisonous and impregnated with deadly elements. But a mighty purification of the air will be effected by Christ's coming" [AUBERLEN], for Satan shall be bound (Rev 12:12-13, Rev 12:15, Rev 12:17; Rev 20:2-3). "The power" is here used collectively for the "powers of the air"; in apposition with which "powers" stand the "spirits," comprehended in the singular, "the spirit," taken also collectively: the aggregate of the "seducing spirits" (Ti1 4:1) which "work now (still; not merely, as in your case, 'in time past') in the sons of disobedience" (a Hebraism: men who are not merely by accident disobedient, but who are essentially sons of disobedience itself: compare Mat 3:7), and of which Satan is here declared to be "the prince." The Greek does not allow "the spirit" to refer to Satan, "the prince" himself, but to "the powers of the air" of which he is prince. The powers of the air are the embodiment of that evil "spirit" which is the ruling principle of unbelievers, especially the heathen (Act 26:18), as opposed to the spirit of the children of God (Luk 4:33). The potency of that "spirit" is shown in the "disobedience" of the former. Compare Deu 32:20, "children in whom is no faith" (Isa 30:9; Isa 57:4). They disobey the Gospel both in faith and practice (Th2 1:8; Co2 2:12).

Source · Public Domain (CC Public Domain Mark 1.0)

also we--that is, we also. Paul here joins himself in the same category with them, passing from the second person (Eph 2:1-2) to the first person here. all--Jews and Gentiles. our conversation--"our way of life" (Co2 1:12; Pe1 1:18). This expression implies an outwardly more decorous course, than the open "walk" in gross sins on the part of the majority of Ephesians in times past, the Gentile portion of whom may be specially referred to in Eph 2:2. Paul and his Jewish countrymen, though outwardly more seemly than the Gentiles (Act 26:4-5, Act 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; Psa 51:5). An incidental proof of the doctrine of original sin. children of wrath--not merely "sons," as in the Greek, "sons of disobedience" (Eph 2:2), but "children" by generation; not merely by adoption, as "sons" might be. The Greek order more emphatically marks this innate corruption: "Those who in their (very) nature are children of wrath"; Eph 2:5, "grace" is opposed to "nature" here; and salvation (implied in Eph 2:5, Eph 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 (Rom 3:9; Rom 5:12-14). "Wrath abideth" on all who disobey the Gospel in faith and practice (Joh 3:36). The phrase, "children of wrath," is a Hebraism, that is, objects of God's wrath from childhood, in our natural state, as being born in the sin which God hates. So "son of death" (Sa2 12:5, Margin); "son of perdition" (Joh 17:12; Th2 2:3). as others--Greek, "as the rest" of mankind are (Th1 4:13).

Source · Public Domain (CC Public Domain Mark 1.0)

God, who is rich--Greek "(as) being rich in mercy." for--that is, "because of His great love." This was the special ground of God's saving us; as "rich in mercy" (compare Eph 2:7; Eph 1:7; Rom 2:4; Rom 10:12) was the general ground. "Mercy takes away misery; love confers salvation" [BENGEL].

Source · Public Domain (CC Public Domain Mark 1.0)

dead in sins--The best reading is in the Greek, "dead in our (literally, 'the') trespasses." quickened--"vivified" spiritually, and consequences hereafter, corporally. There must be a spiritual resurrection of the soul before there can be a comfortable resurrection of the body [PEARSON] (Joh 11:25-26; Rom 8:11). together with Christ--The Head being seated at God's right hand, the body also sits there with Him [CHRYSOSTOM]. We are already seated there IN Him ("in Christ Jesus," Eph 2:6), and hereafter shall be seated by Him; IN Him already as in our Head, which is the ground of our hope; by Him hereafter, as by the conferring cause, when hope shall be swallowed up in fruition [PEARSON]. What God wrought in Christ, He wrought (by the very fact) in all united to Christ, and one with Him. by grace ye are saved--Greek, "Ye are in a saved state." Not merely "ye are being saved," but ye "are passed from death unto life" (Joh 5:24). Salvation is to the Christian not a thing to be waited for hereafter, but already realized (Jo1 3:14). The parenthetic introduction of this clause here (compare Eph 2:8) is a burst of Paul's feeling, and in order to make the Ephesians feel that grace from first to last is the sole source of salvation; hence, too, he says "ye," not "we."

Source · Public Domain (CC Public Domain Mark 1.0)

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 (Phi 3:20-21). He does not say, "on the right hand of God"; a prerogative reserved to Christ peculiarly; though they shall share His throne (Rev 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.

Source · Public Domain (CC Public Domain Mark 1.0)

Greek, "That He might show forth (middle reflexive voice; for His own glory, Eph 1:6, Eph 1:12-14) in the ages which are coming on," that is, the blessed ages of the Gospel which supersede "the age (Greek, for 'course') of this world" (Eph 2:2), and the past "ages" from which the mystery was hidden (Col 1:26-27). These good ages, though beginning with the first preaching of the Gospel, and thenceforth continually succeeding one another, are not consummated till the Lord's coming again (compare Eph 1:21; Heb 6:5). The words, "coming on," do not exclude the time then present, but imply simply the ages following upon Christ's "raising them up together" spiritually (Eph 2:6). kindness--"benignity." through Christ--rather, as Greek, "in Christ"; the same expression as is so often repeated, to mark that all our blessings center "IN HIM."

Source · Public Domain (CC Public Domain Mark 1.0)

For--illustrating "the exceeding riches of His grace in kindness." Translate as in Eph 2:5, "Ye are in a saved state." through faith--the effect of the power of Christ's resurrection (Eph 1:19-20; Phi 3:10) whereby we are "raised together" with Him (Eph 2:6; Col 2:12). Some of the oldest manuscripts read, "through your (literally, 'the') faith." The instrument or mean of salvation on the part of the person saved; Christ alone is the meritorious agent. and that--namely, the act of believing, or "faith." "Of yourselves" stands in opposition to, "it is the gift of God" (Phi 1:29). "That which I have said, 'through faith,' I do not wish to be understood so as if I excepted faith itself from grace" [ESTIUS]. "God justifies the believing man, not for the worthiness of his belief, but for the worthiness of Him in whom he believes" [HOOKER]. The initiation, as well as the increase, of faith, is from the Spirit of God, not only by an external proposal of the word, but by internal illumination in the soul [PEARSON]. Yet "faith" cometh by the means which man must avail himself of, namely, "hearing the word of God" (Rom 10:17), and prayer (Luk 11:13), though the blessing is wholly of God (Co1 3:6-7).

Source · Public Domain (CC Public Domain Mark 1.0)

Not of works--This clause stands in contrast to "by grace," as is confirmed by Rom 4:4-5; Rom 11:6. lest--rather, as Greek, "that no man should boast" (Rom 3:27; Rom 4:2).

Source · Public Domain (CC Public Domain Mark 1.0)

13 more notes on this passage are in the library.

Jonathan Edwards

7 · Notes on the Bible

[300] Eph. ii. 7. “That in the ages to come he might show the exceeding riches of his grace in his kindness towards us through Christ Jesus.” Intimating that this was not made known in ages past, but in a great measure kept hid, as it is said in the next chapter, at the 5th verse., which in other ages was not made known to the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit. The riches of God’s grace in his kindness through Christ Jesus here spoken of, is the same with those unsearchable riches of Christ spoken of in the next chapter, 8th and 9th verses., which the apostle there says was a mystery, which from the beginning of the world had been hid in God. So Rom. xvi. 25. “According to the revelation of the mystery which was kept secret since the world began;” and Colos. i. 26, 27. “Even the mystery which hath been hid from ages and generations, but is now made manifest to his saints, to whom God would make known, what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.” The apostle, in this text we are upon, speaks of it as being now made known for the present and all future ages; brought to light for the last ages of the world, which were new begun. Upon second thought, I am inclined to doubt whether by , may not be meant the world to come; *>»» is almost every where put for world, and ii«» <v<px«u»oc, or iie\\Mv, is always put for the world to come, though here it be in the plural number. See chap. i. 21. and this chap. ver. 2. in the original. [504] Eph. ii. 7. “That in the ages to come he might show the exceeding riches of his grace in his kindness towards us in Christ Jesus.” In Dr. Goodwin’s Works, vol. i. part ii. p. 237. there are two interpretations of this. “I. Some say that what is intended, is God’s holding forth in that kindness which he had shown to the primitive Christians, (whom he had converted out of so desperate and damnable a condition,) an assurance of the communication of the like riches of his grace in all ages to come, to the end of the world, whereof they were the patterns and examples. I find most of the protestant writers run this way, and the most judicious among the papists.

Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)

7 · Notes on the Bible

“II. Others say, that this showing forth the riches of his grace in ages to come is to eternity, after the resurrection which he had spoken of in the words immediately before; and that these words do contain the utmost accomplishment, the manifestation and breaking up of the hidden treasure, which shall be expended in the world to come, and requires an eternity to be spending in. And I find this latter to be the sense that all the ancient interpreters run upon, not one exempted, and some of our protestant writers, and most of the papists.” Ibid. p. 238. “That of the apostle, 1 Tim. i. 16. is alleged as parallel with these words in the former interpretation. ‘For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting.”’ P. 240, 241, 242, 243, 244. “But to go on to the second interpretation, which I think to be as much the scope of the apostle here, if not more than the other; and if both cannot stand together, I had rather cast it to exclude the other and take this. To confirm this interpretation to you, I shall lead you along through these several reasons. I will begin with the phrase, In the ages to come, in opposition to this present world, as the apostle calleth this in Gal. i. 4. You have the very phrase in the first chap. of this epistle, [to the Ephesians,]ver. 21. “Far above all principalities, &c. not only in this world but that which is to come,” ivraiiHw; the word translated there world to come, is the word which is used here for ages. And in Heb. vi. 5. they are said to have tasted of the powers of the world to come. It is the word that is here used for ages. But it will be objected, are ages, in the plural, taken for the times after the day of judgment to eternity, where there is no flux of time? For that, my brethren, the Scripture often expresseth it in the plural. Also, you read of the phrase for ever and ever, you have it in Revelations again and again: “We shall reign with Christ for ever and ever“ it is for ages and ages. You have the same in Romans xvi. 27.; and in the 3rd chap. of this epistle, [to the Ephesians,]ver. 22. you shall find it in the plural as well as here. “Unto him be glory in the church by Christ Jesus throughout all ages, world without end.” He means not only this world, but the world that is to come too; and why? because that to come is the age of ages, it is the secula seculorum.

Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)

7 · Notes on the Bible

And then it is to be considered that in these words, “That in the ages to come he might show the exceeding riches of his grace,” is held forth God’s ultimate and highest end that he hath in the salvation of man. He mentions it as the close of all, in the language of a final event. But this is accomplished in heaven, and nowhere else. The gospel revealeth infinite grace to us, but the exceeding riches of grace shall be broken up in the world to come. There is a reserve of it for eternity, such as we cannot now comprehend. Therefore here is now intended the actual enjoyment that those saints which God hath now quickened, and set in heaven in Christ, shall have in ages to come of these exceeding riches of grace, which Christ hath taken possession of for them in heaven. And then is to be observed the apostle’s order in discoursing of our salvation in this place. He sets out salvation in all the gradual accomplishments of it, until it is made fully perfect and complete. First he shows what is begun in our own persons in quickening of us. He tells us, secondly, how heaven and the resurrection is made sure to us, though we do not enjoy it; ver. 6. “He hath raised us up together, and made us sit together in heavenly places in Christ Jesus.” Now then, here, in the 7th verse., as the close of all, he shows how that God will spend to eternity the exceeding, the utmost riches of that grace; there he will show it, and then he will bring it forth. In the world to come he will bring forth all his rich treasure, and then shall salvation be complete, and there shall be the utmost demonstration of it. It answers the parallel that the apostle did intend to make between Christ and us. He tells us in the first chapter, that the same power works in us that believe, that wrought in Christ when God raised him from the dead, and set him at his own right hand in heavenly places; and here you see in the 6th verse of this 2nd chapter., the verse next before the text, he brings in the parallel. “He hath quickened us, saith he, and raised us up, and made us sit in heaven in him. Eph. ii. 5.

Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)

7 · Notes on the Bible

Then again the phrase show forth, will exceedingly fit this interpretation. For we do not see now otherwise than by faith the riches of the glory that Christ hath taken possession of for us in heaven. But, saith he, After the resurrection in the world, or ages, to come, he will show them forth; and so it is a parallel place with that Col. iii. 3, 4., where he had said, ver. 2. “Ye are risen with Christ,” as here he addeth, “Your life is hid with Christ in God, but when Christ, who is your life, shall appear, then shall ye also appear with him in glory.” That in Rom. ix. 23. is a clear parallel to this in the text. The apostle there, in ver. 22. says, “What if God, willing to show his wrath, (it is the same word,) and to make his power known, and that he might make known the riches of his grace, which he there calls the riches of his glory, on the vessels of mercy before prepared unto glory.” The word likewise exceeding riches, agrees well with this sense. The apostle uses the phrase, the exceeding riches of his grace, nowhere that I know of but here; and why? Because he speaks of the utmost manifestation and accomplishment of the height of the riches of grace, which shall not be till then. And here is another confirmation also of this interpretation. We have here a continued discourse of the apostle, which agrees with the 18th verse of the foregoing chapter, which ends with this verse of the second chapter. There he begins this discourse by praying that they might know what is the riches of the glory of his inheritance in the saints, and then concludes his discourse in this verse, by signifying that there is a world to come wherein God will show forth the exceeding riches of his grace towards them. The apostle begins and ends his discourse with these riches of grace and glory; in this glorious circle involving all things concerning our salvation.

Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)

19–21 · Notes on the Bible

[502] Eph. ii. 19, 20, 21, 22. “And what is the exceeding greatness of his power to us-ward, &c. According to the working of his mighty power, which he wrought in Christ Jesus, when he raised him from the dead, and set him at his own right hand in heavenly places, far above all principality and power, &c. And hath put all things under his feet,” &c. In the work that was wrought, and the alteration made in exalting Christ from the depth of his humiliation to his height of glory, two things are to be considered, viz, the relative change, or change of Christ’s circumstances; and the real change made in the human nature, which was not only greatly exalting it from that low state of sorrow, weakness of body and mind, and comparative meanness of nature, and narrow capacity, to that high, and as it were infinite, degree of knowledge, power, holiness, joy, and real inherent glory; (here is to be considered the change made both in body and in soul. Christ, in his exaltation, not only received power, riches, honour, and blessing, wherein the change of circumstances consisted, but also wisdom and strength, as in Rev. v. 12.;) but exalting it to this from a far lower state, from a state of death under which he descended into the lower parts of the earth, and as it were into hell; in raising him from which, we may conceive greater difficulty than in raising another from the dead, as we may suppose all the powers of hell engaged to their utmost to hinder his resurrection. This real change made in Christ in his resurrection and exaltation, is an unspeakably greater power than the work of creation, not only considering the term from, which was a state of death, and so a creation as it were from nothing; but as overcoming the greatest created power; but especially if we consider the term to which, or the thing finally extant as the fruit of this work, which is as it were infinitely higher, greater, and more excellent than any thing accomplished in the old creation.

Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)

19–21 · Notes on the Bible

But then Christ in this affair is not to be considered by the apostle singly and personally; but all his church are considered as thus raised and exalted with him, and in him: he as the head, and they as partaking members. This power is manifested in raising them, in raising their dead souls from an infinite depth, infinitely lower than a state of nonentity, and from under as it were infinitely strong chains, to hold them in that state, and the most mighty opposition to their restoration; and also raising their bodies from the dead, and from a state of corruption, and exalting them with Christ, making their bodies like his glorious body, and their souls like his glorious soul; giving them a participation of his elevation of nature, his exalted knowledge, strength, holiness, beauty, glory, and joy, according to their capacity and station. Herein, in this whole work of the restoration and exaltation of Christ mystical, is above all things manifested the power of God and the new creation.

Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)