Introduction to Ephesians Chapter 2
ANALYSIS OF THE CHAPTER
THIS chapter is closely connected in sense with the preceding, and
should not have been separated from it. The great object is to
illustrate the subject which was commenced in the previous chapter,
(Ephesians 1:19)--the greatness of the POWER of God, evinced in the
salvation of his people. The great manifestation of his power had
been in raising up the Lord Jesus from the dead. That had been
connected with and followed by their resurrection from the death
of sin; and the one had involved the exercise of a power similar to
the other. In the illustration of this main idea, the apostle observes
(Ephesians 2:1) that God had quickened those who had been dead in
trespasses and sins, and proceeds (Ephesians 2:2,3) to show the condition
which they were before their conversion. He then observes
Ephesians 2:4-7 that God, of his infinite mercy, when they were dead in
sin, had quickened them together with Christ, and had raised them up
to sit with him in heavenly places. He then states that this was
not by human power, but was the work of Divine power, and that
they were the workmanship of God, Ephesians 2:8-10. The remainder
of the chapter Ephesians 2:11-22 is occupied with a statement of the
privileges resulting from the mercy of God in calling them into his
kingdom. The apostle endeavours to impress their minds strongly
with a sense of the mercy and love and power of God in thus calling them
to himself. He reminds them of their former condition
when Gentiles, as being without God, and that they were now
brought nigh by the blood of Christ, Ephesians 2:11-13; he states that
this had been done by one great Mediator, who came to break down
the wall of partition between the Jews and Gentiles, and who had
now made both one, Ephesians 2:14-18; and he compares them now
to a temple raised for God, and to constitute the place of his
dwelling on the earth, Ephesians 2:19-22. By all these considerations he
endeavours to impress their minds with a sense of obligation, and
to lead them to devote themselves to that God who had raised
them from the dead, and had breathed into them the breath of
immortal life.
Verse 1. And you hath he quickened. The words "hath he quickened,"
or made to live, are supplied, but not improperly, by our
translators. The object of the apostle is to show the great power
which God had evinced towards the people, Ephesians 1:19 and to
show that this was put forth in connexion with the resurrection of
the Lord Jesus, and his exaltation to the right hand of God in
heaven. See Barnes "Romans 6:4", and "Romans 6:5-11. Comp.
Colossians 2:12,13; 3:1. The words "hath he quickened" mean, hath he made
alive, or made to live, John 5:21; Romans 4:17; 1 Corinthians 15:36.
Who were dead in trespasses and sins. On the meaning of the
word dead, See Barnes "Romans 5:12"; See Barnes "Romans 6:2".
It is affirmed here of those to whom Paul wrote at Ephesus, that before
they were converted they were "dead in sins." There is not anywhere a
more explicit proof of depravity than this, and no stronger language can
be used. They were dead in relation to that to which they
afterwards became alive---i. e., to holiness. Of course, this does not
mean that they were in all respects dead. It does not mean that
they had no animal life, or that they did not breathe, and walk,
and act. Nor can it mean that they had no living intellect or
mental powers, which would not have been true. Nor does it
settle any question as to their ability or power while in that state.
It simply affirms a fact--that in relation to real spiritual life they
were, in consequence of sin, like a dead man in regard to the objects
which are around him. A corpse is insensible. It sees not, and hears not,
and feels not. The sound of music, and the voice of friendship and of
alarm, do not arouse it. The rose and the lily breath forth their
fragrance around it, but the corpse perceives it not. The world is busy
and active around it, but it is unconscious of it all. It sees no beauty
in the landscape; hears not the voice of a friend; looks not upon the
glorious sun and stars; and is unaffected by the running stream and the
rolling ocean. So with the sinner in regard to the spiritual and eternal
world, he sees no beauty in religion; he hears not the call of God; he
is unaffected by the dying love of the Saviour; and he has no interest
in eternal realities. In all these he feels no more concern, and sees no
more beauty, than a dead man does in the world around him. Such is,
in fact, the condition of a sinful world. There is, indeed, life
and energy and motion. There are vast plans and projects, and the
world is intensely active. But, in regard to religion, all is dead.
The sinner sees no beauty there; and no human power can arouse
him to act for God, any more than human power can rouse the
sleeping dead, or open the sightless eye-balls on the light of day.
The same power is needed in the conversion of a sinner which is
needed in raising the dead; and one and the other alike demonstrate the
omnipotence of him who can do it.
{a} "hath he quickened" John 5:24; Colossians 2:13
{*} "quickened" "made alive"
Verse 2. Wherein. In which sins, or in the practice of which
transgressions.
Ye walked. You lived, life being often compared to a journey or a
race. See Barnes "Romans 6:4".
According to the course of this world. In conformity with the
customs and manners of the world at large. The word here rendered
world--course \~aiwn\~--means properly age, but is often
used to denote the present world, with its cares, temptations, and
desires; and here denotes particularly the men of this world. The
meaning is, that they had lived formerly as other men lived; and the
idea is strongly conveyed that the course of the men of this world is to
walk in trespasses and sins.
The sense is, that there was by nature no difference between them
and others, and that all the difference which now existed had been
made by grace.
According to the prince of the power of the air.
See Ephesians 6:12. See Barnes "2 Corinthians 4:4". There can be no
doubt that Satan is here intended, and that Paul means to say that
they were under his control as their leader and prince. The phrase,
"the prince of the power," may mean either "the powerful prince,"
or it may mean that this prince had power over the air, and lived
and reigned there particularly. The word "prince"-- \~arcwn\~ --
Archon, means one first in authority and power, and is then applied
to any one who has the pre-eminence or rule. It is applied to
Satan, or the chief of the fallen angels, as where he is called "the
prince--\~arcwn\~-- of the devils," Matthew 9:34; 12:24; Mark 3:22; Luke 11:15;
"the prince of this world," John 12:31; 14:30; 16:11. But why he is
here called the prince having power over the air, it is not easy to
determine. Robinson (Lex.) supposes it to be because he is lord of
the powers of the air; that is, of the demons who dwell and rule in the
atmosphere. So Doddridge supposes that it means that he controls the
fallen spirits who are permitted to range the regions of the atmosphere.
It is generally admitted that the apostle here refers to the prevailing
opinions both among the Jews and heathen, that the air was thickly
peopled with spirits or demons. That this was a current opinion may be
seen fully proved in Wetstein. Comp. Bloomfield, Grotius, and
particularly Koppe. Why the region of the air was supposed to be the
dwelling-place of such spirits is now unknown. The opinion may have been
either that such spirits dwelt in the air or that they had control
over it, according to the later Jewish belief. Cocceius, and some others,
explain the word air here as meaning the same as darkness, as in
profane writers. It is evident to my mind that Paul does not speak of
this as a mere tradition, opinion, or vagary of the fancy, ar as a
superstitious belief; but that he refers to it as a thing which he
regarded as true. In this opinion I see no absurdity that should make it
impossible to believe it. For,
(1.) the Scriptures abundantly teach that there are fallen, wicked
spirits; and the existence of fallen angels is no more improbable
than the existence of fallen men.
(2.) The Bible teaches that they have much to do with this world. They
tempted man; they inflicted disease in the time of the Saviour; they
are represented as alluring and deceiving the race.
(3.) They must have some locality-some part of the universe where
they dwell. That they were not confined down to hell in the time of the
Redeemer is clear from the New Testament; for they are often
represented as having afflicted and tortured men.
(4.) Why is there any improbability in the belief that their residence
should have been in the regions of the air? That while they were
suffered to be on earth to tempt and afflict men, they should have been
permitted peculiarly to occupy these regions? Who can tell what may
be in the invisible world, and what spirits may be permitted to fill up
the vast space that now composes the universe? And who can tell what
control may have been given to such fallen spirits over the regions of
the atmosphere--over clouds, and storms, and pestilential air?
Men have control over the earth, and pervert and abuse the powers of
nature to their own ruin and the ruin of each other. The elements they
employ for the purposes of ruin and of temptation. Fruit and grain they
convert to poison; minerals, to the destruction caused by war. In itself
considered, there is nothing more improbable that spirits of darkness
may have had control over the regions of the air, than that fallen man
has over the earth; and no more improbability that that power has been
abused to ruin men, than that the power of men is abused to destroy
each other. No one can prove that the sentiment here referred to by
Paul is not true; and no one can show how the doctrine that fallen
spirits may do mischief in any part of the works of God, is any more
improbable than that wicked men should do the same thing. The word
"power" here--" power of the air"--I regard as synonymous with
dominion or rule: "a prince having dominion or rule over the air."
The spirit that now worketh. That still lives, and whose energy for
evil is still seen and felt among the wicked. Paul here means
undoubtedly to teach that there was such a spirit, and that he was still
active in controlling men.
The children of disobedience. The wicked, Colossians 3:6.
{b} "in time past" Acts 19:35
{c} "of the air" Ephesians 6:12
{d} "of disobedience" Colossians 3:6
Verse 3. We all had our conversion. See Barnes "2 Corinthians 1:12".
Comp. 1 Peter 4:3.
In the lusts of our flesh. Living to gratify the flesh, or the
propensities of a corrupt nature. It is observable here, that
the apostle changes the form of the address from "ye" to "we,"
thus including himself with others, and saying that this was true
of all before their conversion. He means undoubtedly to say, that
whatever might have been the place of their birth, or the differences of
religion under which they had been trained, they were substantially
alike by nature. It was a characteristic of all that they lived to fulfil
the desires of the flesh and of the mind. The design of the apostle in
thus grouping himself with them was, to show that he did not claim to be
any better by nature than they were, and that all which any of them had
of value was to be traced to the grace of God. There is much delicacy
here on the part of the apostle. His object was to remind them of the
former grossness of their life, and their exposure to the wrath of God.
Yet he does not do it harshly. He includes himself in their number. He
says that what he affirms of them was substantially true of himself
--of all--that they were under condemnation, and exposed to the
Divine wrath.
Fulfilling the desires of the flesh and of the mind. Marg. as in
Greek, wills. Complying with the wishes of a depraved nature. The
"will of the flesh" is that to which the flesh, or the unrenewed nature
of man, prompts; and Paul says that all had been engaged in fulfilling
those fleshly propensities. This was clearly true of the heathen, and it
was no less true of the unconverted Jew that he lived for himself, and
sought to gratify the purposes of a depraved nature, though it might
manifest itself in a way different from the heathen. The "will of the
mind" referred to here relates to the wicked thoughts and
purposes of the unrenewed nature--the sins which relate rather to
the intellect than to the gross passions. Such, for instance, are the
sins of pride, envy, ambition, covetousness, etc.; and Paul means to say,
that before conversion they lived to gratify these propensities, and to
accomplish these desires of the soul.
And were by nature, \~fusei\~. By birth, or before we were converted.
By conversion and adoption they became the children of God; before that,
they were all the children of wrath. This is, I think, the fair meaning
of this important declaration. It does not affirm when they began to be
such, or that they were such as soon as they were born, or that
they were such before they became moral agents, or that they became such
in virtue of theft connexion with Adam--whatever may be the truth on
these points; but it affirms that before they were renewed, they were
the children of wrath. So far as this text is concerned, this might
have been true at their very birth; but it does not directly and
certainly prove that. It proves that at no time before their conversion
were they the children of God, but that their whole condition before
that was one of exposure to wrath. Comp. Romans 2:14,27; 1 Corinthians 11:14;
Galatians 2:15. Some men are born Jews, and some heathen; some free, and
some slaves; some white, and some black; some are born to poverty, and
some to wealth; some are the children of kings, and some of beggars;
but, whatever their rank or condition, they are born exposed to
wrath, or in a situation which would render them liable to wrath.
But why this is the apostle does not say. Whether for their own
sins, or for the sins of another; whether by a corrupted soul, or by
imputed guilt; whether they act as moral agents as soon as born,
or at a certain period of childhood, Paul does not say.
The children of wrath. Exposed to wrath, or liable to wrath. They
did not by nature inherit holiness; they inherited that which would
subject them to wrath. The meaning has been well expressed by
Doddridge, who refers it "to the original apostasy and corruption,
in consequence of which men do, according to the course of nature,
fall early into personal guilt, and so become obnoxious to the
Divine displeasure." Many modern expositors have supposed that
this has no reference to any original tendency of our fallen nature
to sin, or to native corruption, but that it refers to the habit
of sin, or to the fact of their having been the slaves of appetite and
passion. I admit that the direct and immediate sense of the passage
is, that they were, when without the gospel, and before they were
renewed, the children of wrath; but still the fair interpretation is,
that they were born to that state, and that that condition was the
regular result of their native depravity; and I do not know a more
strong or positive declaration that can be made to show that men
are by nature destitute of holiness, and exposed to perdition.
Even as others. That is, "do not suppose that you stand alone,
or that you are the worst of the species. You are indeed, by nature,
the children of wrath; but not you alone. All others were the same. You
have a common inheritance with them. I do not mean to charge you with
being the worst of sinners, or as being alone transgressors. It is the
common lot of man--the sad, gloomy inheritance to which we all are born."
The Greek is, \~oi loipoi\~-- "the remainder, or the others," --including
all. See Barnes "Romans 5:1". This doctrine, that men without the gospel
are the children of wrath, Paul had fully defended in Romans, chapters
1-3. No truth, perhaps, is more frequently stated in the Bible; none is
more fearful and awful in its character. What a declaration, that we
"are by nature the children of wrath!" Who should not inquire what it
means? Who should not make an effort to escape from the wrath to come,
and become a child of glory and an heir of life?
{a} "all had" 1 Peter 4:3
{*} "lusts" "desires"
{1} "desires" "wills"
Verse 4. But God, who is rich in mercy. On the use of the word
rich by Paul, See Barnes "Ephesians 1:7". It is a beautiful expression.
"God is rich in mercy;" overflowing, abundant. Mercy is the riches or
the wealth of God. Men are often rich in gold, and silver, and they
pride themselves in these possessions; but God is rich in mercy.
In that he abounds; and he is so rich in it he is willing to impart it
to others; so rich that he can make all blessed.
For his great love. That is, his great love was the reason why
he had compassion upon us. It is not that we had any claim, or deserved
his favour; but it is, that God had for man original and eternal love,
and that love led to the gift of a Saviour, and to the bestowment of
salvation.
Verse 5. Even when we were dead in sins.
See Barnes "Ephesians 2:1". Comp. Romans 5:8. The construction here is--
"God, who is rich in mercy, on account of the great love which he bare
unto us, even being dead in sin, hath quickened us," etc. It does not
mean that he quickened us when we were dead in sin, but that he loved us
then, and made provision for our salvation. It was love to the children
of wrath; love to those who had no love to return to him; love to
the alienated and the lost. That is true love--the sincerest and
the purest benevolence--love, not like that of men, but such only
as God bestows. Man loves his friend, his benefactor, his kindred
--God loves his foes, and seeks to do them good.
Hath quickened us. Hath made us alive. Ephesians 2:1.
Together with Christ. In connexion with him; or in virtue of his
being raised up from the grave. The meaning is, that there was such a
connexion between Christ and those whom the Father had given to him,
thai his resurrection from the grave involved their resurrection to
spiritual life. It was like raising up the head and the members--the
whole body together. See Barnes "Romans 6:5". Everywhere in the New
Testament, the close connexion of the believer with Christ is affirmed.
We are crucified with him. We die with him. We rise with him. We live
with him. We reign with him. We are joint heirs with him. We share his
sufferings on earth, (1 Peter 4:13;) and we share his glory with him
on his throne, Revelation 3:21.
By grace ye are saved. Marg., by whose.
See Barnes "Romans 3:24". Paul's mind was full of the subject of
salvation by grace, and he throws it in here, even in an argument, as a
point which he would never have them lose sight of. The subject before
him was one eminently adapted to bring this truth to mind; and though,
in the train of his arguments, he had no time now to dwell on it, yet
he would not suffer any opportunity to pass without referring to it.
{a} "when we were dead" Romans 5:6,8,10
{*} "quickened us" "made us alive"
{1} "by grace" "by whose"
{b} "ye are saved" Romans 3:24
Verse 6. And hath raised us up together. That is, we are raised from
the death of sin to the life of religion, in connexion with the
resurrection of Jesus, and in virtue of that. So close is the connexion
between him and his people, that his resurrection made theirs certain.
Comp. Colossians 2:12. See Barnes "Romans 6:5".
And made us sit together. Together with him. That is, we share his
honours. So close is our connexion with him, that we shall partake of
his glory, and in some measure do now. See Barnes "Matthew 19:28", and
See Barnes "Romans 8:17".
In heavenly places. See Barnes "Ephesians 1:3". The meaning is, that
he has gone to the heavenly world as our Head and Representative. His
entrance there is a pledge that we shall also enter there. Even here we
have the anticipation of glory, and are admitted to exalted honours, as
if we sat in heavenly places, in virtue of our connexion with him.
In Christ Jesus. It is in connexion with him that we are thus
exalted, and thus filled with joy and peace. The meaning of the whole is,
"We are united to Christ. We die with him, and live with him. We share
his sufferings, and we share his joys. We become dead to the world in
virtue of his death; we become alive unto God in virtue of his
resurrection; in heaven we shall share his glory and partake of his
triumphs."
{c} "us up together" Colossians 2:12
Verse 7. That in the ages to come. In all future times. The sense is,
that the riches of Divine grace, and the Divine benignity, would
be shown in the conversion of Christians and their salvation to all
future times. Such was his love to those who were lost, that
it would be an everlasting monument of his mercy, a perpetual and
unchanging proof that he was good. The sense is, we are raised
up with Christ, and are made to partake of his honour and glory,
in order that others may for ever be impressed with a sense of the
Divine goodness and mercy to us.
The exceeding riches of his grace. The abounding, overflowing
riches of grace. See Barnes "Ephesians 1:7". This is Paul's favourite
expression--an expression so beautiful and so full of meaning that it
will bear often to be repeated. We may learn from this verse,
(1.) that one object of the conversion and salvation of sinners is to
furnish a proof of the mercy and goodness of God.
(2.) Another object is, that their conversion may be an
encouragement to others. The fact, that such sinners as the Ephesians
had been, were pardoned and saved, affords encouragement also to others
to come and lay hold on life. And so of all other sinners who are saved.
Their conversion is a standing encouragement to all others to come in
like manner; and now the history of the church for more than eighteen
hundred years furnishes all the encouragement which we could desire.
(3.) The conversion of great sinners is a special proof of the Divine
benignity. So Paul argues in the case before us; and so he often
argued from his own case. See Barnes "1 Timothy 1:16".
(4.) Heaven, the home of the redeemed, will exhibit the most impressive
proof of the goodness of God that the universe furnishes. There will be
a countless host who were once polluted and lost; who were dead in sins;
who were under the power of Satan, and who have been saved by the riches
of Divine grace--a host now happy and pure, and free from sin, sorrow,
and death--the living and eternal monuments of the grace of God.
{d} "kindness" Titus 3:4
Verse 8. For by grace are ye saved. By mere favour. It is not by your
own merit; it is not because you have any claim. This is a favourite
doctrine with Paul, as it is with all who love the Lord Jesus in
sincerity. See Barnes "Romans 1:7 3:24".
Through faith. Grace bestowed through faith, or in connexion with
believing. See Barnes "Romans 1:17"; See Barnes "Romans 4:17".
And that not of yourselves. That is, salvation does not proceed from
yourselves. The word rendered that--\~touto\~--is in the neuter
gender, and the word faith--\~pistiv\~ --is in the feminine. The word
"that," therefore, does not refer particularly to faith, as being the
gift of God, but to the salvation by grace of which he had been
speaking. This is the interpretation of the passage which is the most
obvious, and which is now generally conceded to be the true one. See
Bloomfield. Many critics, however, as Doddridge, Beza, Piscator, and
Chrysostom, maintain that the word "that" \~touto\~ refers to "faith,"
(\~pistiv\~;) and Doddridge maintains that such a use is common in the
New Testament. As a matter of grammar this opinion is certainly
doubtful, if not untenable; but as a matter of theology it is a
question of very little importance. Whether this passage proves it or
not, it is certainly true that faith is the gift of God. It exists in the
mind only when the Holy Ghost produces it there, and is, in common with
every other Christian excellence, to be traced to his agency on the heart.
This opinion, however, does not militate at all with the doctrine
that man himself believes. It is not God that believes for him, for
that is impossible. It is his own mind that actually believes, or
that exercises faith. See Barnes "Romans 4:3". In the same manner
repentance is to be traced to God. It is one of the fruits of the
operation of the Holy Spirit on the soul. But the Holy Ghost
does not repent for us. It is our own mind that repents; our own
heart that feels; our own eyes that weep--and without this there
can be no true repentance. No one can repent for another; and
God neither can nor ought to repent for us. He has done no
wrong, and if repentance is ever exercised, therefore, it must be
exercised by our own minds. So of faith. God cannot believe for
us. We must believe, or we shall be damned. Still this does not
conflict at all with the opinion, that if we exercise faith, the
inclination to do it is to be traced to the agency of God on the heart.
I would not contend, therefore, about the grammatical construction
of this passage, with respect to the point of the theology contained
in it; still it accords better with the obvious grammatical
construction, and with the design of the passage to understand the word
"that" as referring not to faith only, but to salvation by grace.
So Calvin understands it, and so it is understood by Storr, Locke,
Clarke, Koppe, Grotius, and others.
It is the gift of God. Salvation by grace is his gift. It is not of
merit; it is wholly by favour.
{e} "are ye saved" 2 Timothy 1:9
{f} "and that not" Romans 4:16
{g} "of yourselves" John 6:44,65
Verse 9. Not of works. See Barnes "Romans 3:20".
See Barnes "Romans 3:27"
Verse 10. For we are his workmanship. We are his
making--\~poihma\~. That is, we are created or formed
by him, not only in the general sense in which all things are made by
him, but in that peculiar sense which is denoted by the new creation.
See Barnes "2 Corinthians 5:17". Whatever of peace, or hope, or purity we have,
has been produced by his agency on the soul. There cannot be conceived
to be a stronger expression to denote the agency of God in the
conversion of men, or the fact that salvation is wholly of grace.
Created in Christ Jesus. On the word created,
See Barnes "2 Corinthians 5:17".
Unto good works. With reference to a holy life; or, the design for
which we have been created in Christ is, that we should lead a holy life.
The primary object was not to bring us to heaven. It was that we should
be holy. Paul held perhaps more firmly than any other man to the
position, that men are saved by the mere grace of God, and by a Divine
agency on the soul; but it is certain that no man ever held more firmly
that men must lead holy lives, or they could have no evidence that they
were the children of God.
Which God hath before ordained. Marg., prepared. The word here
used means to prepare beforehand, then to predestinate, or appoint
before. The proper meaning of this passage is, "to which (\~oiv\~)
good works God has predestinated us, or appointed us beforehand, that we
should walk in them." The word here used--\~proetoimazw\~--occurs in the New
Testament nowhere else, except in Romans 9:23, where it is rendered,
"had afore prepared." It involves the idea of a previous determination,
or an arrangement beforehand for securing a certain result. The previous
preparation here referred to was the Divine intention; and the meaning is,
that God had predetermined that we should lead holy lives. It
accords, therefore, with the declaration in Ephesians 1:4, that he had
chosen his people before the foundation of the world, that they
should be holy. See Barnes "Ephesians 1:4".
That we should walk in them. That we should live holy lives. The word
walk is often used in the Scriptures to denote the course of life.
See Barnes "Romans 6:4".
{a} "God hath before ordained" Ephesians 1:4
{1} "ordained" "prepared"
Verse 11. Wherefore remember. The design of this evidently is to
excite a sense of gratitude in their bosoms for that mercy which had
called them from the errors and sins of their former lives to the
privileges of Christians. It is a good thing for Christians to
"remember" what they were. No faculty of the mind can be better
employed to produce humility, penitence, gratitude, and love, than
the memory. It is well to recall the recollection of our former sins;
to dwell upon our hardness of heart, our alienation, and our unbelief;
and to remember our wanderings and our guilt, until the heart be
affected, and we are made to feel. The converted Ephesians had much
guilt to recollect and to mourn over in their former life; and so have
all who are converted to the Christian faith.
That ye being in time past. Formerly--\~pote\~.
Gentiles in the flesh. You were Gentiles in the flesh, i.e.,
under the dominion of the flesh, subject to the control of carnal
appetites and pleasures.
Who are called uncircumcision. That is, who are called "the
uncircumcised." This was a term similar to that which we use
when we speak of "the unbaptized." It meant that they were
without the pale of the people of God; that they enjoyed none of
the ordinances and privileges of the true religion; and was
commonly a term of reproach. Comp. Judges 14:3; 15:18; 1 Samuel 14:6; 17:26;
1 Samuel 31:4; Ezekiel 31:18.
By that which is called the Circumcision. By those who are
circumcised, i.e., by the Jews.
In the flesh made by hands. In contradistinction from
the circumcision of the heart. See Barnes "Romans 2:28",
See Barnes "Romans 2:29". They had externally adopted the rites of the
true religion, though it did not follow that they had the circumcision
of the heart, or that they were the true children of God.
Verse 12. Ye were without Christ. You were without the knowledge
of the Messiah. You had not heard of him; of course you had
not embraced him. You were living without any of the hopes and
consolations which you now have, from having embraced him.
The object of the apostle is to remind them of the deplorable condition
in which they were by nature; and nothing would better
express it than to say they were "without Christ," or that they
had no knowledge of a Saviour. They knew of no atonement for
sin. They had no assurance of pardon. They had no well-founded
hope of eternal life. They were in a state of darkness and condemnation,
from which nothing but a knowledge of Christ could
deliver them. All Christians may, in like manner, be reminded
of the fact that, before their conversion, they were "without
Christ." Though they had heard of him, and were constantly
under the instruction which reminded them of him, yet they were
without any true knowledge of him, and without any of the hopes
which result from having embraced him. Many were infidels.
Many were scoffers. Many were profane, sensual, corrupt. Many
rejected Christ with scorn; many by simple neglect. All were
without any true knowledge of him; all were destitute of the
peace and hope which result from a saving acquaintance with him.
We may add, that there is no more affecting description of the
state of man by nature than to say, he is without a Saviour. Sad
would be the condition of the world without a Redeemer-sad is
the state of that portion of mankind who reject him. Reader, are
you without Christ?
Being aliens from the commonwealth of Israel. This is the second
characteristic of their state before their conversion to Christianity.
This means more than that they were not Jews.
It means that they were strangers to that polity--\~politeia\~
or arrangement by which the worship of the true God had been
kept up in the world, and of course were strangers to the true
religion. The arrangements for the public worship of JEHOVAH were
made among the Jews. They had his law, his temple, his sabbaths,
and the ordinances of his religion. See Barnes "Romans 3:2". To
all these the heathen had been strangers, and of course they were
deprived of all the privileges which resulted from having the true
religion. The word here rendered commonwealth--\~politeia\~--means,
properly, citizenship, or the right of citizenship, and then a
community, or state. It means here that arrangement or organization
by which the worship of the true God was maintained. The word
aliens--\~aphllotriwmenoi\~--here means merely that they were strangers to.
It does not denote, of necessity, that they were hostile to it; but that they
were ignorant of it, and were, therefore, deprived of the benefits which
they might have derived from it, if they had been acquainted with it.
And strangers. This word --\~xenov\~--means, properly, a guest, or a
stranger, who is hospitably entertained; then a foreigner, or one from a
distant country; and here means that they did not belong to the community
where the covenants of promise were enjoyed; that is, they were strangers
to the privileges of the people of God.
The covenants of promise. See Barnes "Romans 9:4". The covenants of
promise were those various arrangements which God made with his people,
by which he promised them future blessings, and especially by which he
promised that the Messiah should come. To be in possession of
them was regarded as a high honour and privilege; and Paul refers
to it here to show that, though the Ephesians had been by nature
without these, yet they had now been brought to enjoy all the
benefits of them. On the word covenant, See Barnes "Galatians 3:15".
It may be remarked, than Walton (Polyglott) and Rosenmuller unite the
word "promise" here with the word "hope"--having no hope of the
promise. But the more obvious and usual interpretation is that in our
common version, meaning that they were not by nature favoured with the
covenants made with Abraham, Isaac, Jacob, etc., by which there was a
promise of future blessings under the Messiah.
Having no hope. The apostle does not mean to affirm that
they did not cherish any hope, for this is scarcely true of any man;
but that they were without any proper ground of hope. It is true
of perhaps nearly all men that they cherish some hope of future
happiness. But the ground on which they do this is not well
understood by themselves, nor do they in general regard it as a
matter worth particular inquiry. Some rely on morality; some
on forms of religion; some on the doctrine of universal salvation;
all who are impenitent believe that they do not deserve eternal
death, and expect to be saved by justice. Such hopes, however,
must be unfounded. No hope of life in a future world can be
founded on a proper basis which does not rest on some promise of
God, or some assurance that he will save us; and these hopes,
therefore, which men take up they know not why, are delusive
and vain.
And without God in the world. Gr., \~ayeoi\~--atheists;
that is, those who had no knowledge of the true God. This is
the last specification of their miserable condition before they were
converted; and it is an appropriate crowning of the climax. What
an expression! To be without God--without God in his own
world, and where he is all around us! To have no evidence of
his favour, no assurance of his love, no hope of dwelling with him!
The meaning, as applied to the heathen Ephesians, was, that they
had no knowledge of the true God. This was true of the heathen,
and in an important sense also it is true of all impenitent sinners,
and was once true of all who are now Christians They had no God.
They did not worship him, or love him, or serve him, or seek his
favours, or act with reference to him and his glory. Nothing can
be a more appropriate and striking description of a sinner now
than to say that he is "without God in the world." He lives, and
feels, and acts, as if there were no God. He neither worships him
in secret, nor in his family, nor in public. He acts with no reference
to his will. He puts no confidence in his promises, and fears
not when he threatens; and were it announced to him that there
is no God, it would produce no change in his plan of life, or in his
emotions. The announcement that the emperor of China, or the
king of Siam, or the sultan of Constantinople, was dead, would
produce some emotion, and might change some of his commercial
arrangements; but the announcement that there is no God would
interfere with none of his plans, and demand no change of life.
And if so, what is man in this beautiful world without a God? A
traveller to eternity without a God! Standing over the grave
without a God! An immortal being without a God! A man--fallen, sunk,
ruined, with no God to praise, to love, to confide in; with no altar,
no sacrifice, no worship, no hope; with no Father in trial, no
counsellor in perplexity, no support in death! Such is the state of man
by nature. Such are the effects of sin.
{*} "commonwealth of Israel" "community"
Verse 13. But now in Christ Jesus. By the coming and atonement of
the Lord Jesus, and by the gospel which he preached.
Ye who sometimes were far off. Who were formerly--\~pote\~.
Tindal translates it, a whyle agoo. The phrase far off
--\~makran\~--means that they were formerly far off from God and his
people. The expression is derived from the custom of speaking among the
Hebrews. God was supposed to reside in the temple. It was a privilege to
be near the temple. Those who were remote from Jerusalem and the
temple were regarded as far off from God, and hence as peculiarly
irreligious and wicked. See Barnes "Isaiah 57:19".
Are made nigh. Are admitted to the favour of God, and permitted to
approach him as his worshippers.
By the blood of Christ. The Jews came near to the mercy-seat on
which the symbol of the Divine presence rested, See Barnes " :",
by the blood that was offered in sacrifice; that is, the high priest
approached that mercy-seat with blood, and sprinkled it before God. Now
we are permitted to approach him with the blood of the atonement. The
shedding of that blood has prepared the way by which Gentiles as well as
Jews may approach God, and it is by that offering that we are led to
seek God.
{*} "sometimes" "formerly"
{a} "blood of Christ" Hebrews 9:12
Verse 14. For he is our peace. There is evident allusion here to
Isaiah 57:19. See Barnes "Isaiah 57:19". The peace here referred to is
that by which a union in worship and in feeling has been produced
between the Jews and the Gentiles. Formerly they were alienated
and separate. They had different objects of worship; different
religious rites; different views and feelings. The Jews regarded
the Gentiles with hatred, and the Gentiles the Jews with scorn.
Now, says the apostle, they are at peace. They worship the same
God. They have the same Saviour. They depend on the same atonement.
They have the same hope. They look forward to the same heaven. They
belong to the same redeemed family. Reconciliation has not only taken
place with God, but with each other. The best way to produce peace
between alienated minds is to bring them to the same Saviour.
That will do more to silence contentions, and to heal alienations, than
any or all other means. Bring men around the same cross; fill them with
love to the same Redeemer, and give them the same hope of heaven, and
you put a period to alienation and strife. The love of Christ is so
absorbing, and the dependence in his blood so entire, that they will lay
aside these alienations, and cease their contentions. The work of the
atonement is thus designed not only to produce peace with God, but peace
between alienated and contending minds. The feeling that we are redeemed
by the same blood, and that we have the same Saviour, will unite the rich
and the poor, the bond and the free, the high and the low, in the ties
of brotherhood, and make them feel that they are one. This great work of
the atonement is thus designed to produce peace in alienated minds
everywhere, and to diffuse abroad the feeling of universal brotherhood.
Who hath made both one. Both Gentiles and Jews. He has united them
in one society.
Having broken down the middle wall. There is an allusion here
undoubtedly to the wall of partition in the temple, by which the court
of the Gentiles was separated from that of the Jews.
See Barnes "Matthew 21:12". The idea here is, that that was now broken
down, and that the Gentiles had the same access to the temple as the
Jews. The sense is, that in virtue of the sacrifice of the Redeemer they
were admitted to the same privileges and hopes.
{b} "is our peace" Micah 5:5
{c} "one" John 10:16; Galatians 3:28
Verse 15. Having abolished. Having brought to naught or put an end
to it--\~katarghsav\~.
In his flesh. By the sacrifice of his body on the cross. It was not
by instruction merely; it was not by communicating the knowledge of God;
it was not as a teacher; it was not by the mere exertion of power; it was
by his flesh--his human nature--and this can mean only that he did it by
his sacrifice of himself. It is such language as is appropriate to the
doctrine of the atonement--not indeed teaching it directly--but still
such as one would use who believed that doctrine, and such as no other
one would employ. Who would now say of a moral teacher that he
accomplished an important result by his flesh? Who would say
of a man that was instrumental in reconciling his contending neighbors,
that he did it by his flesh? Who would say of Dr. Priestly that he
established Unitarianism in his flesh? No man would have
ever used this language who did not believe that Jesus died as a
sacrifice for sin.
The enmity. Between the Jew and the Gentile. Tindal renders this,
"the cause of hatred, that is to say, the law of commandments
contained in the law written." This is expressive of the true sense. The
idea is, that the ceremonial law of the Jews, on which they so much
prided themselves, was the cause of the hostility existing between them.
That made them different people, and laid the foundation for the
alienation which existed between them. They had different laws; different
institutions; a different, religion. The Jews looked upon themselves
as the favourites of Heaven, and as in possession of the knowledge
of the only way of salvation; the Gentiles regarded their laws with
contempt, and looked upon the peculiar institutions with scorn.
When Christ came, and abolished by his death their peculiar ceremonial
laws, of course the cause of this alienation ceased.
Even the law of commandments. The law of positive commandments.
This does not refer to the moral law, which was not the cause of
the alienation, and which was not abolished by the death of Christ,
but to the laws commanding sacrifices, festivals, fasts, etc., which
constituted the peculiarity of the Jewish system. These were the
occasion of the enmity between the Jews and the Gentiles, and
these were abolished by the great sacrifice which the Redeemer
made; and of course when that was made, the purpose for which
these laws were instituted was accomplished, and they ceased to
be of value and to be binding. Contained in ordinances. In the
Mosaic commandments. The word ordinance means decree, edict, law,
Luke 2:1; Acts 16:4; 17:7; Colossians 2:14.
For to make in himself. By virtue of his death, or under him as the
head.
Of twain one new man. Of the two--Jews and Gentiles--one
new spiritual person; that they might be united. The idea is, that
as two persons who had been at enmity might become reconciled,
and become one in aim and pursuit, so it was in the effect of the
work of Christ on the Jews and Gentiles. When they were converted they
would be united and harmonious.
{d} "in his flesh" Colossians 2:14
{+} "contained" "consisting"
{++} "twain" "the two into"
Verse 16. And that he might reconcile both unto God. This was another
of the effects of the work of redemption, and indeed the main effect.
It was not merely to make them harmonious, but it was that both,
who had been alienated from God, should be reconciled to him.
This was a different effect from that of producing peace between
themselves, though in some sense the one grew out of the other.
They who are reconciled to God will be at peace with each other.
They will feel that they are of the same family, and are all brethren.
On the subject of reconciliation, See Barnes "2 Corinthians 5:18".
In one body. One spiritual personage--the church.
See Barnes "Ephesians 1:23".
By the cross. By the atonement which he made on the cross. See
Colossians 1:20. Comp. See Barnes "Romans 3:2,5". It is by the
atonement only that men ever become reconciled to God.
Having slain the enmity. Not only the enmity between Jews and
Gentiles, but the enmity between the sinner and God. He has by that
death removed all the obstacles to reconciliation on the part of God
and on the part of man. It is made efficacious in removing the
enmity of the sinner against God, and producing peace.
Thereby. Marg., "in himself". The meaning is, in his cross, or by
means of his cross.
{e} "both unto God" Colossians 1:20-22
{1} "enmity thereby" "in himself"
Verse 17. And came and preached peace. That is, the system of
religion which he proclaimed was adapted to produce peace with God.
This he preached personally to those who "were nigh," that is, the
Jews; to those who were "afar off"--the Gentiles--he preached it
by his apostles. He was the Author of the system which proclaimed
salvation to both. The word peace here refers to reconciliation
with God.
To you which were afar off, etc. See Barnes "Ephesians 2:13".
{*} "preached" "proclaimed"
{a} "which were afar off" Acts 2:39
Verse 18. For through him. That is, he has secured this result that
we have access to God. This he did by his death--reconciling us to
God; by the doctrines which he taught--acquainting us with God;
and by his intercession in heaven--by which our "prayers gain
acceptance" with him.
We both have access. Both Jews and Gentiles.
See Barnes "Romans 5:2". We are permitted to approach God through him,
or in his name. The Greek word here--\~prosagwgh\~--relates, properly,
to the introduction to, or audience which we are permitted to have with
a prince or other person of high rank. This must be effected through an
officer of court to whom the duty is entrusted. Rosenmuller,
Alt. und neu. Morgenland, in loc.
By one Spirit. By the aid of the same Spirit--the Holy Ghost.
See Barnes "1 Corinthians 12:4".
Unto the Father. We are permitted to come and address God as our
Father. See Barnes "Romans 8:15,16".
{b} "through him" John 14:6; 1 Peter 3:18
Verse 19. Now therefore ye are no more strangers and foreigners.
You are reckoned with the people of God. You are entitled to their
privileges, and are not to be regarded as outcasts and aliens. The
meaning is, that they belonged to the same community--the same
family, as the people of God. The word rendered strangers--\~xenoi\~
--means, foreigners in a state, as opposed to citizens. The word
rendered foreigners--\~paroikoi\~--means, guests in a private
family, as opposed to the members of the family. Rosenmuller.
Strangers, and such as proposed to reside for a short time in Athens,
were permitted to reside in the city, and to pursue their business
undisturbed, but they could perform no public duty; they had no voice in
the public deliberations, and they had no part in the management of the
state. They could only look on as spectators, without mingling in the
scenes of state, or interfering in any way in the affairs of the
government. They were bound humbly to submit to all the enactments of
the citizens, and observe all the laws and usages of the republic. It
was not even allowed them to transact any business in their own name,
but they were bound to choose from among the citizens one to whose care
they committed themselves as a patron, and whose duty it was to
guard them against all injustice and wrong. Potter's Gr. Ant. 1, 55.
Proselytes, who united themselves to the Jews, were also called, in the
Jewish writings, strangers. All foreigners were regarded as
"strangers," and Jews only were supposed to have near access to God.
But now, says the apostle, this distinction is taken away, and the
believing heathen, as well as the Jew, has the right of citizenship in
the New Jerusalem, and one, as well as another, is a member of the
family of God. Burder, Ros. Alt. u. neu. Morgenland, in loc. The
meaning here is, that they had not come to sojourn merely as guests
or foreigners, but were a part of the family itself, and entitled to all
the privileges and hopes which others had.
But fellow-citizens with the saints. Belonging to the same community
with the people of God.
And of the household of God. Of the same family. Entitled to the same
privileges, and regarded by him as his children. Ephesians 3:15.
{c} "fellow citizens with the saints" Hebrews 12:22,23
{d} "household of God" Ephesians 3:15
Verse 20. And are built upon the foundation. The comparison of the
church with a building is common in the Scriptures.
See Barnes "1 Corinthians 3:9,10". The comparison was probably taken
from the temple, and as that was an edifice of great beauty, expense,
and sacredness, it was natural to compare the church with
it. Besides, the temple was the sacred place where God dwelt on
file earth; and as the church was the place where he delighted
now to abide, it became natural to speak of his church as the
temple, or the residence of God. See Barnes "Isaiah 54:11,12".
That building, says Paul, was permanently founded, and was
rising with great beauty of proportion, and with great majesty and
splendour.
Of the apostles. The doctrines which they taught
are the basis on which the church rests. It is possible that Paul
referred here to a splendid edifice, particularly because the
Ephesians were distinguished for their skill in architecture, and because
the celebrated temple of Diana was among them. An allusion to
a building, however, as an illustration of the church, occurs several
times in his other epistles, and was an allusion which would be
everywhere understood.
And prophets. The prophets of the Old Testament--using the word,
probably, to denote the Old Testament in general. That is, the
doctrines of Divine revelation, whether communicated by prophets or
apostles, were laid at the foundation of the Christian church. It was
not founded on philosophy, or tradition, or on human laws, or on a
venerable antiquity, but on the great truths which God had revealed.
Paul does not say that it was founded on Peter, as the Papists do,
but on the prophets and apostles in general. If Peter had been the
"viceregent of Christ," and the head of the church, it is incredible that
his brother Paul should not have given him some honourable notice in
this place. Why did he not allude to so important a fact? Would one
who believed it have omitted it? Would a Papist now omit it? Learn
here,
(1.) that no reliance is to be placed on philosophy as a basis
of religious doctrine.
(2.) That the traditions of men have no authority in the church, and
constitute no part of the foundation.
(3.) That nothing is to be regarded as a fundamental part of the
Christian system, or as binding on the conscience, which cannot be found
in the "prophets and apostles;" that is, as it means here, in the Holy
Scriptures. No decrees of councils; no ordinances of synods; no
"standard" of doctrines; no creed or confession is to be urged as
authority in forming the opinions of men. They may be valuable for some
purposes, but not for this; they may be referred to as interesting
parts of history, but not to form the faith of Christians; they may be
used in the church to express its belief, but not to form it. What is
based on the authority of apostles and prophets is true, and always
true, and only true; what may be found elsewhere may be valuable and
true or not, but, at any rate, is not to be used to control the faith
of men.
Jesus Christ himself being the chief corner stone.
See Barnes "Isaiah 28:16"; See Barnes "Romans 9:33". The corner-stone
is the most important in the building.
(1.) Because the edifice rests mainly on the corner-stones. If they are
small, and unstable, and settle down, the whole building is insecure;
and hence care is taken to place a large stone firmly at each corner of
an edifice.
(2.) Because it occupies a conspicuous and honourable place. If
documents or valuable articles are deposited at the foundation of a
building it is within the corner-stone. The Lord Jesus is called the
"corner-stone," because the whole edifice rests on him, or he occupies
a place relatively as important as the corner-stone of an edifice. Were
it not for him the edifice could not be sustained for a moment. Neither
prophets nor apostles alone could sustain it.
See Barnes "1 Corinthians 3:11". Comp. 1 Peter 2:6
{e} "upon" 1 Corinthians 3:9,10
{f} "foundation" Matthew 16:18; Revelation 21:14
{g} "corner stone" Isaiah 28:16
Verse 21. In whom. That is, by whom, or upon whom. It was in
connexion with him, or by being reared on him as a foundation.
All the building. The whole church of Christ.
Fitly framed together. The word here used means,
to joint together, as a carpenter does the frame-work of a building.
The materials are accurately and carefully united by mortices and tenons,
so that the building shall be firm. Different materials may be used, and
different kinds of timber may be employed; but one part shall be worked
into another, so as to constitute a durable and beautiful edifice.
So in the church. The different materials of the Jews and Gentiles; the
people of various nations, though heretofore separated and
discordant, become now united, and form an harmonious society.
They believe the same doctrines; worship the same God; practise
the same holiness, and look forward to the same heaven.
Groweth unto an holy temple in the Lord. See Barnes "1 Corinthians 3:17";
See Barnes "2 Corinthians 6:16".
{h} "holy temple" 1 Corinthians 3:17; 2 Corinthians 6:16
Verse 22. In whom. In Christ, or on Christ, as the solid and precious
foundation.
Ye also are builded together. You are built into that, or constitute
a part of it. You are not merely added to it, but you constitute a
part of the building.
For an habitation of God. For the indwelling, or the dwelling-place,
of God. Formerly he dwelt in the temple; now he dwells in the church, and
in the hearts of his people. See Barnes "2 Corinthians 6:16".
{i} "builded together" 1 Peter 2:4,5
REMARKS.
(1.) We were by nature dead in sin, Ephesians 2:1. We had no spiritual
life. We were insensible to the calls of God, to the beauty of
religion, to the claims of the Creator. We were like corpses in the
tomb, in reference to the gay and busy and happy world around
them.--There we should have remained had not the grace of God
given us life, just as the dead will remain in their graves for ever,
unless God shall raise them up. How humble should we be at the
remembrance of this fact! how grateful that God has not left us to
sleep that sleep of death for ever!
(2.) Parents should feel deep solicitude for their children,
Ephesians 2:3. They, in common with all others, are "children of wrath."
They have a nature prone to evil; and that nature will develope itself in
evil for ever, unless it is changed--just as the young thorn-bush
will be a thorn-bush, and will put forth thorns, and not roses; and
the Bohon Upas will be a Bohon Upas, and not an olive or an
orange; and as the lion will be a lion, and the panther a panther,
and not a lamb, a kid, or a gazelle. They will act out their nature,
unless they are changed; and they will not be changed, but by the
grace of God. I do not mean that their nature is in every sense
like that of the lion or the asp; but I mean that they will be as
certainly wicked, if unrenewed, as the lion will be ferocious, and
the asp poisonous. And if so, what deep anxiety should parents
feel for the salvation of their children! How solicitous should
they be that, by the grace of God, the evil propensities of their
nature may be eradicated, and that they become the adopted children of
God?
(3.) The salvation of sinners involves all the exercise of power
that is put forth in the resurrection of the dead, Ephesians 3:5.
It is not a work to be performed by man; it is not a work of angelic might.
None can impart spiritual life to the soul but he who gave it life
at first. On that great Source of life we are dependant for our
resurrection from spiritual death; and to God we must look for the
grace by which we are to live.--It is true that though we are by
nature "dead in sins," we are not in all respects like the dead.
Let not this doctrine be abused to make us secure in sin, or to
prevent effort. The dead in the grave are dead in all respects. We,
by nature, are dead only in sin. We are active in other things;
and indeed the powers of man are not less active than they would
be if he were holy. But it is a tremendous activity for evil, and
for evil only. The dead in their graves hear nothing, see nothing,
and feel nothing. Sinners hear, and see, and feel; but they hear
not God, and they see not his glory, any more than if they were
dead. To the dead in the grave, no command could with propriety
be addressed; on them, no entreaty could be urged to rise to life.
But the sinner may be commanded and entreated; for he has
power, though it is misdirected; and what is needful is, that he
should put forth his power in a proper manner. While, therefore,
we admit, with deep humiliation, that we, our children, and friends,
are by nature dead in sin, let us not abuse this doctrine as though
we could be required to do nothing. It is with us wilful death.
It is death because we do not choose to live. It is a voluntary
closing our eyes, and stopping our ears, as if we were dead; and it
is a voluntary remaining in this state, when we have all the requisite
power to put forth the energies of life. Let a sinner be as active in
the service of God as he is in the service of the devil and the world,
and he would be an eminent Christian. Indeed, all that is required is,
that the misdirected and abused energy of this world should be employed
in the service of the Creator. Then all would be well.
(4.) Let us remember our former course of life, Ephesians 4:11,12.
Nothing is more profitable for a Christian than to sit down and reflect
on his former life--on his childhood, with its numerous follies and
vanities; on his youth, with its errors, and passions, and sins; and
on the ingratitude and faults of riper years. Had God left us in
that state, what would be now our condition? Had he cut us off,
where had been our abode? Should he now treat us as we deserve, what
would be our doom? When the Christian is in danger of becoming proud and
self-confident, let him REMEMBER what he was. Let him take some period
of his life--some year, some month, or even some one day--and think it
all over, and he will find enough to humble him. These are the uses
which should be made of the past.
1st. It should make us humble. If a man had before his mind a vivid
sense of all the past in his own life, he would never be lifted up with
pride.
2nd. It should make us grateful. God cut off the companions of my
childhood--why did he spare me? He cut down many of the associates of my
youth in their sins--why did he preserve me? He has suffered many to live
on in their sins, and they are in "the broad road"--why am I not
with them, treading the path to death and hell?
3rd. The recollection of the past should lead us to devote ourselves to
God. Professing Christian, "remember" how much of thy life is gone to
waste! Remember thy days of folly and vanity! Remember the injury thou
hast done by an evil example! Remember how many have been corrupted by
thy conversation; perverted by thy opinions; led into sin by thy example;
perhaps ruined in body and soul for ever by the errors and follies of
thy past life! And then REMEMBER how much thou dost owe to God, and how
solemnly thou art bound to endeavour to repair the evils of thy life, and
to save at least as many as thou hast ruined !
(5.) Sinners are by nature without any well-founded hope of
salvation, Ephesians 2:12. They are living without Christ, having no belief
in him, and no hope of salvation through him. They are "aliens"
from all the privileges of the friends of God. They have no "hope."
They have no well-founded expectation of happiness beyond the
grave. They have a dim and shadowy expectation that possibly
they may be happy; but it is founded on no evidence of the Divine
favour, and no promise of God. They could not tell on what it is
founded, if they were asked; and what is such a hope worth? These
false and delusive hopes do not sustain the soul in trial; they flee
away in death. And what a description is this! In a world like
this, to be without hope! Subject to trial, exposed to death, and
yet destitute of any well-founded prospect of happiness beyond the
tomb! They are "without God" also. They worship no God;
they confide in none. They have no altar in their families; no
place of secret prayer. They form their plans with no reference to
the will of God; they desire not to please him. There are multitudes
who are living just as if there were no God. Their plans, their lives,
their conversation, would not be different if they had the assurance
that there was no God. All that they have ever asked of God, or that
they would now ask of him, is, that he would let them alone.
There are multitudes whose plans would be in no respect different, if
it were announced to them that there was no God in heaven. The only
effect might be to produce a more hearty merriment, and a deeper plunge
into sin. What a world! How strange that in God's own world it should
thus be! How sad the view of a world of atheists--a race that is
endeavouring to feel that the universe is without a Father and a God!
How wicked the plans which can be accomplished only by labouring to
forget that there is a God; and how melancholy that state of the soul in
which happiness can be found only in proportion as it believes that the
universe is without a Creator, and moves on without the superintending
care of a God!
(6.) The gospel produces peace, Ephesians 2:14-17.
1st. It produces peace in the heart of the individual, reconciling him
to God.
2nd. It produces peace and harmony between different ranks and classes
and complexions of men, causing them to love each other, and removing
their alienations and antipathies. The best way of producing friendship
between nations and tribes of men, between those of different complexions,
pursuits, and laws, is to preach to them the gospel. The best way to
produce harmony between the oppressor and the oppressed, is to preach to
both of them the gospel of peace, and make them feel that they have a
common Saviour.
3rd. It is fitted to produce peace among the nations. Let it spread, and
wars will cease; right and justice will universally prevail, and harmony
and concord will spread over the world. See Barnes "Isaiah 2:4".
(7.) Let us rejoice in the privileges which we now have as Christians.
We have access to the Father, Ephesians 2:18. None are so poor,
so ignorant, so down-trodden that they may not come to God. In
all times of affliction, poverty, and oppression, we may approach
the Father of mercies. Chains may bind the body, but no chain
can fetter the soul in its intercourse with God. We may be thrown
into a dungeon, but communion with God may be maintained there.
We may be cast out and despised by men, but we may come at
once unto God, and he will not cast us away. Further.--We are
not now strangers and foreigners. We belong to the family of God.
We are fellow-citizens with the saints, Ephesians 2:19. We are
participants of the hope of the redeemed, and we share their honours and
their joys. It is right that true Christians should rejoice; and their
joy is of such a character that no man can take it from them.
(8). Let us make our appeal, on all doctrines and duties, to the
Bible--to the prophets and the apostles, Ephesians 2:20. On them and
their doctrine we can build. On them the church is reared. It is
not on the opinion of philosophers and lawgivers; not on creeds,
symbols, traditions, and the decisions of councils; it is on the
authority of the inspired book of God. The church is in its most
healthy state when it appeals for its doctrines most directly to the
Bible. Individual Christians grow most in grace when they appeal
most to this "Book of books." The church is in great danger of
error when it goes off from this pure "standard," and makes its
appeal to other standards--to creeds and symbols of doctrine. "The
Bible is the religion of Protestants;" and the church will be kept
pure from error, and will advance in holiness, just as this is made
the great principle which shah always govern and control it. If a
doctrine is not found in the "apostles and prophets"--in some part
of the Bible it is not to be imposed on the conscience. It may or
may not be true; it may or may not be fitted to edify a people; but it
is not to be an article of faith, or imposed on the consciences of men.
(9.) Let us evince always special regard for the Lord Jesus,
Ephesians 2:20. He is the precious Corner-Stone on which the whole
spiritual temple is reared. On him the church rests. How important
then, that the church should have correct views of the Redeemer! How
important that the true doctrine respecting his Divine nature, his
atonement, his incarnation, his resurrection, should be maintained. It
is not a matter of indifference whether he be God or man; whether he
died as an atoning sacrifice, or as a martyr; whether he be the equal
of God, or whether he be an archangel. Everything depends on the
view which is held of that Redeemer--and as men entertain different
opinions about him, they go off into different systems as wide from
each other as the poles. Everything in the welfare of the church, and
in the individual peace of its members, depends on proper views of the
Lord Jesus.
(10.) The church is designed as the place of the special residence of
the Holy Spirit on earth, Ephesians 2:21,22. It is the beautiful temple
where he dwells; the edifice which is reared for his abode. How holy
should that church be; how pure should be each Christian to be an
appropriate habitation for such a guest! Holy should be the heart where
the Spirit dwells. With what anxious care should we cherish the
presence of such a guest; with what solicitude should we guard our
conduct that we may not grieve away our friends from our dwellings!
Should an illustrious guest become an inmate in our abode, how anxious
should we be to do all that we can to please hin, and to retain him
with us! How much more anxious should we be secure the indwelling of
the eternal Spirit! How desirous that he should make our hearts and the
church his constant abode!
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