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NASB (UPDATED) TEXT: Eph_2:11-22
11Therefore remember that formerly you, the Gentiles in the flesh, who are called "Uncircumcision" by the so-called "Circumcision," which is performed in the flesh by human hands-12remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. 13But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ. 14For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall, 15by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace, 16and might reconcile them both in one body to God through the cross, by it having put to death the enmity. 17And He came and preached peace to you who were far away, and peace 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 aliens, but you are fellow citizens with the saints, and are of God's household, 20having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone, 21in whom the whole building, being fitted together, is growing into a holy temple in the Lord, 22in whom you also are being built together into a dwelling of God in the Spirit.
Eph_2:11 "Therefore" This could refer to (1) Eph_2:1-10, or (2) Eph_1:3 to Eph_2:10. Paul often uses this word to start a new literary unit by building on the combined truths of previous units (cf. Rom_5:1; Rom_8:1; Rom_12:1).
This is the third major truth of Paul's doctrinal section (Ephesians 1-3). The first was God's eternal choice based on His gracious character, the second was the hopelessness of fallen humanity, saved by God's gracious acts through Christ which must be received and lived out by faith. Now the third, God's will has always been the salvation of all humans (cf. Gen_3:15; Gen_12:3; Exo_19:5), both Jew and Gentile (cf. Eph_2:11 to Eph_3:13). No human intellect (i.e., Gnostics) understood these revealed truths.
▣ "remember" This is a present active imperative. These Gentiles are commanded to continue to remember their previous alienation from God, Eph_2:11-12.
▣ "that formerly you, the Gentiles in the flesh" This is literally "nations" (ethnos). It refers to all peoples who are not of the line of Jacob. In the OT the term "nations" (go'im) was a derogatory way of referring to all non-Jews.
▣ "who are called 'Uncircumcision'" Even in the OT, this rite was an outward sign of inner faith (cf. Lev_26:41-42; Deu_10:16; Jer_4:4). The "Judaizers" of Galatians claimed that this was still God's will and was indispensable for salvation (cf. Act_15:1 ff; Gal_2:11-12). This was probably a term of derision. Be careful not to confuse the symbol with the spiritual reality for which it stands (cf. Act_2:38 for another example).
Eph_2:12
NASB "separate from Christ"
NKJV, NRSV "without Christ"
TEV "apart from Christ"
NJB "you had no Christ"
This is literally "on separate foundations." These next few phrases, like Eph_2:1-3, show the helplessness and hopelessness of the Gentiles without Christ.
NASB, NJB "excluded"
NKJV, NRSV "being aliens"
TEV "foreigners"
This is a perfect passive participle meaning "have been and continued to be excluded." In the OT this term referred to resident non-citizens with limited rights (aliens). The Gentiles had been and continued to be separated, alienated from the Covenant of YHWH.
▣ "the commonwealth of Israel" This is literally "citizenship" (politeia). This word came into English as "politics." It refers to the chosen descendants of Abraham. Their benefits are enumerated in Rom_9:4-5.
▣ "to the covenants of promise," The NT can refer to the OT as one covenant or as several covenants. This theological tension can be viewed as one faith covenant expressed in (1) differing requirements or (2) given to different persons. God confronted OT persons in different ways. His word to Adam was about things in the garden of Eden, to Noah about the ark, to Abraham about a son and a place to live, to Moses about leading the people, etc. But to all it involved obedience to the word of God! Some groups (dispensationalists) focus on the differentness. Other groups (Calvinists) focus on the unifying faith aspect. Paul focused on the covenant of Abraham (cf. Romans 4) as setting the paradigm for all faith relationships.
The New Covenant is like the old covenants in its demand for obedience and personal faith in God's revelation. It is different in how one is right with God (cf. Jer_31:31-34). The Mosaic covenant focused on human obedience and performance, while the NT focuses on the obedience and performance of Christ. This New Covenant is God's way of uniting Jews and Gentiles by faith in Christ (cf. Eph_2:11 to Eph_3:13).
The New Covenant, like the old, is both unconditional (God's promise of grace and forgiveness) and conditional (human response). It reflects both the sovereignty of God (predestination) and the free choices of mankind (faith, repentance, obedience, perseverance).
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▣ "having no hope and without God in the world" If there is truly one creator God and Israel was His chosen people, the Gentiles were cut off without any hope, lost in idolatry and paganism (cf. 1Th_4:13 and Rom_1:18 to Rom_2:16).
Eph_2:13 "But now" There is a contrast between the hopeless past of the Gentiles, Eph_2:11-12, and their great hope in the gospel, Eph_2:13-22.
▣ "you who formerly were far off have been brought near" This same concept is repeated in Eph_2:17, where Isa_57:19 is quoted. In Isaiah this text referred to Jewish exiles but here in Ephesians it refers to Gentiles. This is one example of Paul's typological use of OT passages. The NT Apostles have universalized the OT hope. As the exiled Jews were apart from God, so too, the Gentiles were alienated from God.
▣ "by the blood of Christ." This referred to the vicarious, substitutionary atonement of Christ (cf. Eph_1:7; Rom_3:25; Rom_5:6-10; 2Co_5:21; Col_1:20; Heb_9:14; Heb_9:28; 1Pe_1:19; Rev_1:5). God's family is no longer national, but spiritual (cf. Rom_2:28-29; Rom_4:16-25).
The blood of Christ was a sacrificial metaphor (cf. Leviticus 1-2) for the death of the Messiah (cf. TEV). John the Baptist said of Jesus, "Behold, the lamb of God who takes away the sin of the world" (cf. Joh_1:29). Jesus came to die (cf. Gen_3:15; Isaiah 53; Mar_10:45).
It also was a way to assert the true humanity of Jesus, (cf. Eph_2:15) which the Gnostics denied.
Eph_2:14 This verse has three verbals. The first is a present indicative. Jesus continues to be and to provide our peace. The second and third are aorist active participles ("made both one" and "broke down the barrier"); all that is necessary has been accomplished to unite Jews and Gentiles into one new entity (the church).
Peace between Jew and Gentile is the focus of this literary unit, Eph_2:11 to Eph_3:13. This was the mystery of the gospel hidden in ages past. The term "peace" refers to
1. peace between God and mankind (cf. Joh_14:27; Joh_16:33; Rom_5:1-11; Php_4:7; Php_4:9)
2. peace between Jew and Gentile, Eph_2:14-15; Eph_2:17 (cf. Gal_3:28; Col_3:11)
See note at Eph_2:15.
▣ "He Himself is our peace," "He Himself" (autos) is emphasized (cf. Eph_2:15). The term "peace" means to "restore that which was broken" (reconciliation). Jesus the Messiah is called the Prince of Peace ( cf. Isa_9:6 and Zec_6:12-13). God's peace in Christ has several aspects. See note at Eph_2:15 and Special Topics: Peace and The Christian and Peace at Col_1:20.
NASB "who made both groups into one"
NKJV "who has made both one"
NRSV "he has made both groups into one"
TEV "by making Jews and Gentiles one people"
NJB "has made the two into one"
Believers are no longer Jew or Gentile, but Christian (cf. Eph_1:15; Eph_2:15; Eph_4:4; Gal_3:28; Col_3:11). This was the mystery of God as revealed in Ephesians. This has always been God's plan (Gen_3:15). God chose Abraham to choose a people, to choose a world (Gen_12:3; Exo_19:5-6). This is the unifying theme of the Old and New Covenants (Testaments). See Special Topic: Racism at Col_3:11.
NASB "the barrier of the dividing wall,"
NKJV "the middle wall of division"
NRSV "the dividing wall"
TEV "the wall that separated"
NJB "the barrier which used to keep them apart"
This is literally "the middle wall of partition." This was a rare term. In context it obviously refers to the Mosaic law (cf. v.15). Some commentators have asserted that it was an allusion to the wall in Herod's Temple between the court of the Gentiles and the court of the Women which separated Jewish and Gentile worshipers. This same symbolism of the removal of barriers is seen in the veil of the Temple rent from top to bottom at Jesus' death (cf. Mat_27:51). Unity is now possible. Unity is now the will of God (cf. Eph_1:10; Eph_4:1-10).
In Gnosticism this term referred to a barrier between heaven and earth which may be alluded to in Eph_4:8-10.
Eph_2:15
NASB "abolishing"
NKJV "having abolished"
NRSV "has abolished"
TEV "abolished"
NJB "destroying"
The term "abolish" is a favorite of Paul's (cf. Rom_3:31; Rom_6:6; Col_2:14). It literally means "to make null and void" or "to bring to no effect." It is an aorist active participle. Jesus has totally eliminated the death sentence of the OT Law (cf. Eph_2:16; Col_2:14; Heb_8:13).
This does not mean to imply that the OT is not inspired and important revelation for the NT believer (cf. Mat_5:17-19). It does mean that the Law is not the means of salvation (cf. Acts 15; Romans 4; Galatians 3; Hebrews). The New Covenant (Jer_31:31-34; Eze_36:22-36) is based on a new heart and a new spirit, not human performance of a legal code. The Law functions in sanctification, but not justification. Believing Jews and believing Gentiles now have the same standing before God-the imputed righteousness of Christ.
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NASB, NKJV "in His flesh"
NRSV(Eph_2:14)"flesh"
TEV(Eph_2:14)"in his own body"
NJB(Eph_2:14)"in his own person"
This emphasizes Jesus' humanity (cf. Col_1:22) as well as His Incarnational ministry (cf. Eph_4:8-10). The Gnostic false teachers would have denied both because of their ontological dualism between spirit, which they saw as good, and matter, which they saw as evil. See Intro. to Ephesians "The Philosophical and Theological Background of the False Teachers [Gnosticism];(cf. Gal_4:4; Col_1:22).
▣ "the enmity" The balanced structure equates "the enmity" (cf. Eph_2:16) with "the Law of commandment contained in the ordinances." The OT said "do and live," but fallen mankind was unable to perform the Mosaic Law. Once broken, the OT laws became a curse (cf. Gal_3:10); "the soul that sins will surely die" (cf. Eze_18:4; Eze_18:20). The New Covenant removed the enmity by giving humans a new heart, a new mind, and a new spirit (cf. Jer_31:31-34; Eze_36:26-27). Performance becomes the result, not the goal. Salvation is a gift, not a reward for work accomplished.
NASB "the Law of commandments contained in ordinances,"
NKJV "the law of commandments continued in ordinances"
NRSV "the law with its commandments and ordinances"
TEV "the Jewish Law, with its commandments and rules"
NJB "the rules and decrees of the Law"
This referred to the way of salvation which was thought to be found only through performance of the Law of Moses (cf. Rom_9:30-32; Gal_2:15-21).
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▣ "that in Himself He might make" The pronoun "Himself" is emphatic. God's eternal purpose of uniting all humans in salvation (cf. Gen_3:15) and fellowship was accomplished exclusively through the performance of the person of the Messiah, not the Mosaic Law.
▣ "one new man," This Greek term means "new" in kind, not time. The people of God are not Jews, not Gentiles, but Christians! The Church is a new entity, in and through and for Christ (cf. Rom_11:36; Col_1:16; Heb_2:10).
▣ "establishing peace" This is a favorite term for Paul. It is used eleven times in Romans and seven times in Ephesians (cf. Eph_1:2; Eph_2:14-15; Eph_2:17; Eph_4:3; Eph_6:15; Eph_6:23). He uses it in three ways:
1. peace between God and mankind, Col_1:20
2. subjective peace with God through Christ, Joh_14:27; Joh_16:33; Php_4:7
3. peace between peoples, Eph_2:11 to Eph_3:13.
This is a present passive participle. Christ continues to make peace for those fallen children of Adam who will respond by repentance and faith. Christ's peace is not automatic (aorist subjunctive of Eph_2:16) but it is available to all (cf. Rom_5:12-21).
Eph_2:16 "might reconcile" The Greek term means to transfer someone from one state of being to another. It implies an exchange of contrasting positions (cf. Rom_5:10-11; Col_1:20; Col_1:22; 2Co_5:18; 2Co_5:21). In a sense reconciliation is the removal of the curse of Genesis 3. God and mankind are restored to intimate fellowship even in this life, in this fallen world system. This reconciliation with God expresses itself in a new relationship with other humans and ultimately with nature (Isa_11:6-9; Isa_65:25; Rom_8:18-23; Rev_22:3). The reuniting of Jews and Gentiles through Christ (cf. Eph_1:7) is one beautiful example of God's unifying work in our world.
▣ "in one body" This metaphor of unity is used in several different ways in Paul's writings.
1. the physical body of Christ (cf. Col_1:22) or the body of Christ, the church (cf. Col_1:23; Eph_4:12; Eph_5:23; Eph_5:30)
2. the new humanity of both Jew and Gentile (cf. Eph_2:16)
3. a way of referring to the unity and diversity of spiritual gifts (cf. 1Co_12:12-13; 1Co_12:27)
In a sense they are all related to #1.
▣ "through the cross" The Jewish leaders meant Christ's cross to be a curse (cf. Deu_21:23). God used it as a means of redemption (cf. Isaiah 53). Jesus became "the curse" for us (cf. Gal_3:13)! It became His victory chariot (cf. Col_2:14-15), giving believers victory over (1) the OT curse; (2) the evil powers; and (3) the enmity between Jew and Gentile.
NASB "by it having put to death the enmity"
NKJV "thereby putting to death the enmity"
NRSV "thus putting to death that hostility through it"
TEV "Christ destroyed the enmity"
NJB "in his own person he killed the hostility"
The English translations show that this phrase can be understood in two ways. This is because the singular pronoun can be a dative masculine (TEV, NJB) or dative neuter (NASB, NRSV). In context either is possible. The emphasis of the larger context is on Christ's finished redemptive work.
Eph_2:17 This is an allusion to Isa_57:19 or possibly Isa_52:7. Paul, by typological exegesis, applied OT texts to exiled Jews to Gentiles. Even the rabbis, going back to Isa_56:6, used this phrase to refer to Gentile proselytes.
Eph_2:18 The work of the Trinity is clearly stated in this book (cf. Eph_1:3-14; Eph_1:17; Eph_2:18; Eph_4:4-6). Although the term "trinity" is not a biblical word, the concept surely is (cf. Mat_3:16-17; Mat_28:19; Joh_14:26; Act_2:33-34; Act_2:38-39; Rom_1:4-5; Rom_5:1; Rom_5:5; Rom_8:9-10; 1Co_12:4-6; 2Co_1:21-22; 2Co_13:14; Gal_4:4-6; Eph_1:3-14; Eph_2:18; Eph_3:14-17; Eph_4:4-6; 1Th_1:2-5; 2Th_2:13; Tit_3:4-6; 1Pe_1:2; Jud_1:20-21). See Special Topic at Eph_1:3.
▣ "we both have our access" This is a present active indicative meaning "we continue to have access." This is the concept of Jesus personally bringing believers into the presence of God and giving them a personal introduction (cf. Rom_5:2; it is also used in the sense of confidence in Heb_4:16; Heb_10:19; Heb_10:35).
▣ "in one Spirit" This is also emphasized in Eph_4:4. The false teachers were causing disunity, but the Spirit brought unity (not uniformity)!
Eph_2:19 The Gentiles who were estranged (Eph_2:11-12) are now fully included. This is clearly stated by the use of four common biblical metaphors.
1. fellow citizens (city)
2. saints (holy nation set apart for God)
3. God's household (family members)
4. a spiritual building (temple, Eph_2:20-22 a)
▣ "saints" See Special Topic at Col_1:2.
Eph_2:20 "having been built upon" This is an aorist passive participle. The foundation (cf. Eph_2:12) of our faith has been fully, finally, and completely laid by the Triune God. God's good news was proclaimed by the Apostles and prophets (cf. Eph_3:5).
▣ "the foundation of the apostles and prophets" Jesus laid the foundation of the gospel (cf. 1Co_3:11). Jesus is the new temple (cf. Joh_2:19-22). The OT prophesied the coming Kingdom of God, Jesus' Spirit-led life, death, and resurrection accomplished it, and the Apostles preached its reality. The only question is, to whom does the term "prophets" refer? Are they OT prophets or NT prophets (cf. Eph_3:5; Eph_4:1)? The order of the terms implies NT prophets (cf. Eph_2:3; Eph_4:11), but the OT Messianic allusion to the "cornerstone" implies OT prophecy.
The reason for the distinction between OT and NT prophets is the issue of revelation. OT prophets wrote Scripture. They were God's instrument of inspired self-disclosure. However, prophecy is an ongoing gift in the NT (1Co_12:28; Eph_4:11). Does Scripture writing continue? There must be a distinction drawn between inspiration (Apostles and OT prophets) and illumination and spiritual giftedness (NT gifted believers).
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▣ "the cornerstone" This is an OT Messianic metaphor (cf. Isa_28:16; Psa_118:22; 1Pe_2:4-8). In the OT God's stability, strength and perseverance are often visualized in "Rock" as a title (cf. Deu_32:4; Deu_32:15; Deu_32:18; Deu_32:30; Psa_18:2; Psa_18:31; Psa_18:46; Psa_28:1; Psa_31:3; Psa_42:9; Psa_71:3; Psa_78:15).
The metaphor of Jesus as a stone.
1. a rejected stone - Psa_118:22
2. a building stone - Psa_118:22; Isa_28:16
3. a stone to stumble over - Isa_8:14-15
4. an overcoming and conquering stone (kingdom) - Dan_2:45
5. Jesus used these passages to describe Himself (cf. Mat_21:42; Mar_12:10; Luk_20:17)
He was the key construction item who was ignored in OT ritualism and legalism (cf. Isa_8:14).
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Eph_2:21-22 The collective or corporate idea of God's people seen in Eph_2:19 (twice), 21 and 22 was expressed in the plural "saints." To be saved is to be part of a family, a building, a body, a temple (cf. Eph_1:23; Eph_4:16; Col_2:19).
The concept of the church as a temple is expressed in 1Co_3:16-17. This is an emphasis on the corporate nature of the church. The individual aspect was expressed in 1Co_6:16. Both are true! Jesus is the new temple, cf. Joh_2:19-22.
The verbs in Eph_2:21-22 also have a corporate focus. They have the compound syn which means "joint participation with." They are both present passive. God is continuing to build/add to His church.
There is a Greek manuscript problem connected with the phrase "the whole building." The ancient uncial manuscripts à *, B, D, F and G have no article, while à c, A, C, and P do. The question is, was Paul referring to one large building (NASB, NKJV, NRSV, NIV, TEV, REB) or to several smaller buildings (ASV, NJB, Phillips) united in some way? The United Bible Society's 4th Edition Greek text gives a "B" rating to the anarthrous construction, which indicates they are "almost certain" that it refers to one building. This one building is not finished. It is in the process of growing. The building metaphor alluded to the spiritual temple (the people of God).
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