Lectionary Calendar
Thursday, July 17th, 2025
the Week of Proper 10 / Ordinary 15
the Week of Proper 10 / Ordinary 15
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Bible Commentaries
Robertson's Word Pictures in the New Testament Robertson's Word Pictures
Copyright Statement
The Robertson's Word Pictures of the New Testament. Copyright © Broadman Press 1932,33, Renewal 1960. All rights reserved. Used by permission of Broadman Press (Southern Baptist Sunday School Board)
The Robertson's Word Pictures of the New Testament. Copyright © Broadman Press 1932,33, Renewal 1960. All rights reserved. Used by permission of Broadman Press (Southern Baptist Sunday School Board)
Bibliographical Information
Robertson, A.T. "Commentary on Ephesians 2". "Robertson's Word Pictures of the New Testament". https://www.studylight.org/commentaries/eng/rwp/ephesians-2.html. Broadman Press 1932,33. Renewal 1960.
Robertson, A.T. "Commentary on Ephesians 2". "Robertson's Word Pictures of the New Testament". https://www.studylight.org/
Whole Bible (49)New Testament (19)Individual Books (18)
Verse 1
And you did he quicken (κα Ï Î¼Î±Ï). The verb for
did he quicken does not occur till verse Ephesians 2:5 and then with Î·Î¼Î±Ï (us) instead of Ï Î¼Î±Ï (you). There is a like ellipsis or anacoluthon in Colossians 1:21; Colossians 1:22, only there is no change from Ï Î¼Î±Ï to ημαÏ.
When ye were dead (ονÏÎ±Ï Î½ÎµÎºÏÎ¿Ï Ï). Present active participle referring to their former state. Spiritually dead.
Trespasses and sins (ÏαÏαÏÏÏμαÏιν κα αμαÏÏιαιÏ). Both words (locative case) though only one in verse Ephesians 2:5.
Verse 2
According to the course of this world (καÏα Ïον αιÏνα ÏÎ¿Ï ÎºÎ¿ÏÎ¼Î¿Ï ÏÎ¿Ï ÏÎ¿Ï ). Curious combinations of αιÏν (a period of time), κοÏÎ¼Î¿Ï (the world in that period). See 1 Corinthians 1:20 for "this age" and 1 Corinthians 3:9 for "this world."
The prince of the power of the air (Ïον αÏÏονÏα ÏÎ·Ï ÎµÎ¾Î¿Ï ÏÎ¹Î±Ï ÏÎ¿Ï Î±ÎµÏοÏ). ÎÎ·Ï was used by the ancients for the lower and denser atmosphere and Î±Î¹Î¸Î·Ï for the higher and rarer. Satan is here pictured as ruler of the demons and other agencies of evil. Jesus called him "the prince of this world" (ο αÏÏÏν ÏÎ¿Ï ÎºÎ¿ÏÎ¼Î¿Ï ÏÎ¿Ï ÏÎ¿Ï , John 16:11).
That now worketh (ÏÎ¿Ï Î½Ï Î½ ενεÏÎ³Î¿Ï Î½ÏοÏ). Those who deny the existence of a personal devil cannot successfully deny the vicious tendencies, the crime waves, in modern men. The power of the devil in the lives of men does explain the evil at work "in the sons of disobedience" (εν ÏÎ¿Î¹Ï Ï Î¹Î¿Î¹Ï ÏÎ·Ï Î±ÏεθιαÏ). In Ephesians 5:6 also. A Hebrew idiom found in the papyri like "sons of light" (1 Thessalonians 5:5).
Verse 3
We also all (κα Î·Î¼ÎµÎ¹Ï ÏανÏεÏ). We Jews.
Once lived (ανεÏÏÏαÏημεν ÏοÏε). Second aorist passive indicative of αναÏÏÏεÏÏ, old verb, to turn back and forth, to live (2 Corinthians 1:12). Cf. ÏοÏε ÏεÏιεÏαÏηÏαÏε, of the Gentiles in verse Ephesians 2:2.
The desires (Ïα θελημαÏα). Late and rare word except in LXX and N.T., from θελÏ, to will, to wish. Plural here "the wishes," "the wills" of the flesh like ÏÎ±Î¹Ï ÎµÏÎ¹Î¸Ï Î¼Î¹Î±Î¹Ï ÏÎ·Ï ÏαÏÎºÎ¿Ï just before. Gentiles had no monopoly of such sinful impulses.
Of the mind (ÏÏν διανοιÏν). Plural again, "of the thoughts or purposes."
Were by nature children of wrath (ημεθα Ïεκνα ÏÏ Ïε οÏγηÏ). This is the proper order of these words which have been the occasion of much controversy. There is no article with Ïεκνα. Paul is insisting that Jews as well as Gentiles ("even as the rest") are the objects of God's wrath (οÏγηÏ) because of their lives of sin. See Romans 2:1-3 for the full discussion of this to Jews unpalatable truth. The use of ÏÏ Ïε (associative instrumental case of manner) is but the application of Paul's use of "all" (ÏανÏεÏ) as shown also in Romans 3:20; Romans 5:12. See ÏÏ Ïε of Gentiles in Romans 2:14. The implication of original sin is here, but not in the form that God's wrath rests upon little children before they have committed acts of sin. The salvation of children dying before the age of responsibility is clearly involved in Romans 5:13.
Verse 4
But God (ο δε θεοÏ). Change in the structure of the sentence here, resuming verse Ephesians 2:1 after the break.
Being rich in mercy (ÏÎ»Î¿Ï ÏÎ¹Î¿Ï Ïν εν ελεε). More than ελεημÏν (being merciful).
Wherewith (ην). Cognate accusative with ηγαÏηÏεν (loved).
Verse 5
Even when we were dead (κα ονÏÎ±Ï Î·Î¼Î±Ï Î½ÎµÎºÏÎ¿Ï Ï). Repeats the beginning of verse Ephesians 2:1, but he changes Ï Î¼Î±Ï (you Gentiles) to Î·Î¼Î±Ï (us Jews).
Quickened us together with Christ (ÏÏ Î½ÎµÎ¶ÏοÏοιηÏεν ÏÏ Î§ÏιÏÏÏ). First aorist active indicative of the double compound verb ÏÏ Î½Î¶ÏοÏÎ¿Î¹ÎµÏ as in Colossians 2:13 which see. Associative instrumental case in ΧÏιÏÏÏ. Literal resurrection in the case of Jesus, spiritual in our case as pictured in baptism.
By grace have ye been saved (ÏαÏÎ¹Ï ÎµÏÏε ÏεÏÏÏμενο). Instrumental case of ÏαÏÎ¹Ï and perfect passive periphrastic indicative of ÏÏζÏ. Parenthetical clause interjected in the sentence. All of grace because we were dead.
Verse 6
In Christ Jesus (εν ΧÏιÏÏÏ ÎηÏÎ¿Ï ). All the preceding turns on this phrase. See Colossians 3:1 for the word ÏÏ Î½Î·Î³ÎµÎ¹Ïεν.
Made to sit with him (ÏÏ Î½ÎµÎºÎ±Î¸Î¹Ïεν). First aorist active indicative of ÏÏ Î½ÎºÎ±Î¸Î¹Î¶Ï, old causative verb, but in N.T. only here and Luke 22:55.
Verse 7
That he might shew (ινα ενδειξηÏα). Final clause with ινα and first aorist middle subjunctive of ÎµÎ½Î´ÎµÎ¹ÎºÎ½Ï Î¼. See Ephesians 1:7 for "riches of grace" and Ephesians 1:19 for "exceeding" (Ï ÏεÏβαλλον).
In kindness toward us (εν ÏÏηÏÏοÏÎ·Ï ÎµÏ' ημαÏ). See Romans 2:7 for this word from ÏÏηÏÏÎ¿Ï and that from ÏÏαομα, here God's benignity toward us.
Verse 8
For by grace (Ïη Î³Î±Ï ÏαÏιÏ). Explanatory reason. "By the grace" already mentioned in verse Ephesians 2:5 and so with the article.
Through faith (δια ÏιÏÏεÏÏ). This phrase he adds in repeating what he said in verse Ephesians 2:5 to make it plainer. "Grace" is God's part, "faith" ours.
And that (κα ÏÎ¿Ï Ïο). Neuter, not feminine ÏÎ±Ï Ïη, and so refers not to ÏιÏÏÎ¹Ï (feminine) or to ÏαÏÎ¹Ï (feminine also), but to the act of being saved by grace conditioned on faith on our part. Paul shows that salvation does not have its source (εξ Ï Î¼Ïν, out of you) in men, but from God. Besides, it is God's gift (δÏÏον) and not the result of our work.
Verse 9
That no man should glory (ινα μη ÏÎ¹Ï ÎºÎ±Ï ÏηÏηÏα). Negative final clause (ινα μη) with first aorist middle subjunctive of ÎºÎ±Ï Ïαομα. It is all of God's grace.
Verse 10
Workmanship (Ïοιημα). Old word from ÏÎ¿Î¹ÎµÏ with the ending -Î¼Î±Ï meaning result. In N.T. only here and Revelation 1:20.
Created (κÏιÏθενÏεÏ). First aorist passive participle of κÏιζÏ, not the original creation as in Colossians 1:16; Ephesians 3:9, but the moral and spiritual renewal in Christ, the new birth, as in Ephesians 2:15; Ephesians 4:24.
For good works (ÎµÏ ÎµÏÎ³Î¿Î¹Ï Î±Î³Î±Î¸Î¿Î¹Ï). Probably the true dative of purpose here with ÎµÏ (Robertson, Grammar, p. 605). Purpose of the new creation in Christ.
Which (οιÏ). Attraction of the relative α (accusative after ÏÏοηÏοιμαÏεν) to case of the antecedent εÏγοιÏ.
Afore prepared (ÏÏοηÏοιμαÏεν). First aorist active indicative of ÏÏοηÏοιμαζÏ, old verb to make ready beforehand. In N.T. only here and Romans 9:23. Good works by us were included in the eternal foreordination by God.
That we should walk in them (ινα εν Î±Ï ÏÎ¿Î¹Ï ÏεÏιÏαÏηÏÏμεν). Expexegetic final clause explanatory of the election to good works.
Verse 11
Wherefore (διο). This conjunction applies to the Gentile Christians the arguments in Ephesians 2:1-10.
That aforetime ye (Î¿Ï ÏοÏε Ï Î¼ÎµÎ¹Ï). No verb is expressed, but in verse Ephesians 2:12 Paul repeats Î¿Ï ÎµÎ½ ÏÏ ÎºÎ±Î¹ÏÏ ÎµÎºÎµÎ¹Î½Ï (for ÏοÏε) "that at that time" and inserts ηÏε (ye were).
Uncircumcision (ακÏÎ¿Î²Ï ÏÏια),
circumcision (ÏεÏιÏομηÏ). The abstract words are used to describe Gentiles and Jews as in Galatians 5:6; Romans 2:27.
Made by hands (ÏειÏοÏοιηÏÎ¿Ï ). Agreeing with ÏεÏιÏομηÏ. Verbal (Mark 14:58) from ÏειÏοÏÎ¿Î¹ÎµÏ like αÏειÏοÏοιηÏÎ¿Ï in Colossians 2:11.
Verse 12
Separate from Christ (ÏÏÏÎ¹Ï Î§ÏιÏÏÎ¿Ï ). Ablative case with adverbial preposition ÏÏÏιÏ, describing their former condition as heathen.
Alienated from the commonwealth of Israel (αÏηλλοÏÏιÏμενο ÏÎ·Ï ÏολιÏÎµÎ¹Î±Ï ÏÎ¿Ï ÎÏÏαηλ). Perfect passive participle of αÏαλλοÏÏιοÏ, for which see Colossians 1:21. Here followed by ablative case ÏολιÏειαÏ, old word from ÏολιÏÎµÏ Ï, to be a citizen (Philippians 1:27) from ÏολιÏÎ·Ï and that from ÏÎ¿Î»Î¹Ï (city). Only twice in N.T., here as commonwealth (the spiritual Israel or Kingdom of God) and Acts 22:28 as citizenship.
Strangers from the covenants of the promise (ξενο ÏÏν διαθηκÏν ÏÎ·Ï ÎµÏαγγελιαÏ). For Î¾ÎµÎ½Î¿Ï (Latin hospes), as stranger see Matthew 25:35; Matthew 25:38; Matthew 25:43, as guest-friend see Romans 16:23. Here it is followed by the ablative case διαθηκÏν.
Having no hope (ελÏιδα μη εÏονÏεÏ). No hope of any kind. In Galatians 4:8 Î¿Ï Îº (strong negative) occurs with ειδοÏÎµÏ Î¸ÎµÎ¿Î½, but here μη gives a more subjective picture (1 Thessalonians 4:5).
Without God (αθεο). Old Greek word, not in LXX, only here in N.T. Atheists in the original sense of being without God and also in the sense of hostility to God from failure to worship him. See Paul's words in Romans 1:18-32. "In the world" (εν ÏÏ ÎºÎ¿ÏμÏ) goes with both phrases. It is a terrible picture that Paul gives, but a true one.
Verse 13
But now (Î½Ï Î½ δε). Strong contrast, as opposed to "at that time."
Afar off (μακÏαν). Adverb (accusative feminine adjective with οδον understood). From the ÏολιÏεια and its hope in God.
Are made nigh (εγενηθηÏε ÎµÎ³Î³Ï Ï). First aorist passive indicative of γινομα, a sort of timeless aorist. Nigh to the commonwealth of Israel in Christ.
In the blood of Christ (εν ÏÏ Î±Î¹Î¼Î±Ï ÏÎ¿Ï Î§ÏιÏÏÎ¿Ï ). Not a perfunctory addition, but essential (Ephesians 1:7), particularly in view of the Gnostic denial of Christ's real humanity.
Verse 14
For he is our peace (Î±Ï ÏÎ¿Ï Î³Î±Ï ÎµÏÏιν η ειÏηνη ημÏν). He himself, not just what he did (necessary as that was and is). He is our peace with God and so with each other (Jews and Gentiles).
Both one (Ïα αμÏοÏεÏα εν). "The both" (Jew and Gentile). Jesus had said "other sheep I have which are not of this fold" (John 10:16).
One (εν) is neuter singular (oneness, unity, identity) as in Galatians 3:28. Race and national distinctions vanish in Christ. If all men were really in Christ, war would disappear.
Brake down the middle wall of partition (Ïο μεÏοÏοιÏον ÏÎ¿Ï ÏÏÎ±Î³Î¼Î¿Ï Î»Ï ÏαÏ). "Having loosened (first aorist active participle of Î»Ï Ï, see John 2:19) the middle-wall (late word, only here in N.T., and very rare anywhere, one in papyri, and one inscription) of partition (ÏÏÎ±Î³Î¼Î¿Ï , old word, fence, from ÏÏαÏÏÏ, to fence or hedge, as in Matthew 21:33)." In the temple courts a partition wall divided the court of the Gentiles from the court of Israel with an inscription forbidding a Gentile from going further (Josephus, Ant. VIII. 3, 2). See the uproar when Paul was accused of taking Trophimus beyond this wall (Acts 21:28).
Verse 15
Having abolished (καÏαÏγηÏαÏ). First aorist active participle of καÏαÏγεÏ, to make null and void.
The enmity (Ïην εÏθÏαν). But it is very doubtful if Ïην εÏθÏαν (old word from εÏθÏοÏ, hostile, Luke 23:12) is the object of καÏαÏγηÏαÏ. It looks as if it is in apposition with to μεÏοÏοιÏον and so the further object of Î»Ï ÏαÏ. The enmity between Jew and Gentile was the middle wall of partition. And then it must be decided whether "in his flesh" (εν Ïη ÏαÏκ Î±Ï ÏÎ¿Ï ) should be taken with Î»Ï ÏÎ±Ï and refer especially to the Cross (Colossians 1:22) or be taken with καÏαÏγηÏαÏ. Either makes sense, but better sense with Î»Ï ÏαÏ. Certainly "the law of commandments in ordinances (Ïον νομον ÏÏν ενÏολÏν εν δογμαÏιν) is governed by καÏαÏγηÏαÏ.
That he might create (ινα κÏιÏη). Final clause with first aorist active subjunctive of κÏιζÏ.
The twain (ÏÎ¿Ï Ï Î´Ï Î¿). The two men (masculine here, neuter in verse Ephesians 2:14), Jew and Gentile.
One new man (ÎµÎ¹Ï ÎµÎ½Î± καινον ανθÏÏÏον). Into one fresh man (Colossians 3:9-11) "in himself" (εν Î±Ï ÏÏ). Thus alone is it possible.
Making peace (ÏοιÏν ειÏηνην). Thus alone can it be done. Christ is the peace-maker between men, nations, races, classes.
Verse 16
And might reconcile (κα αÏοκαÏαλλαξη). Final clause with ινα understood of first aorist active subjunctive of αÏοκαÏαλλαÏÏÏ for which see Colossians 1:20; Colossians 1:22.
Them both (ÏÎ¿Ï Ï Î±Î¼ÏοÏεÏÎ¿Ï Ï). "The both," "the two" (ÏÎ¿Ï Ï Î´Ï Î¿), Jew and Gentile.
In one body (εν εν ÏÏμαÏ). The "one new man" of verse Ephesians 2:15 of which Christ is Head (Ephesians 1:23), the spiritual church. Paul piles up metaphors to express his idea of the Kingdom of God with Christ as King (the church, the body, the commonwealth of Israel, oneness, one new man in Christ, fellow-citizens, the family of God, the temple of God).
Thereby (εν Î±Ï ÏÏ). On the Cross where he slew the enmity (repeated here) between Jew and Gentile.
Verse 17
Preached peace (ÎµÏ Î·Î³Î³ÎµÎ»Î¹ÏαÏο ειÏηνην). First aorist middle of ÎµÏ Î±Î³Î³ÎµÎ»Î¹Î¶Ï. "He gospelized peace" to both Jew and Gentile, "to the far off ones" (ÏÎ¿Î¹Ï Î¼Î±ÎºÏαν) and "to the nigh ones" (ÏÎ¿Î¹Ï ÎµÎ³Î³Ï Ï). By the Cross and after the Cross Christ could preach that message.
Verse 18
Through him (δι' Î±Ï ÏÎ¿Ï ). Christ.
We both (ο αμÏοÏεÏο). "We the both" (Jew and Gentile).
Our access (Ïην ÏÏοÏαγÏγην). The approach, the introduction as in Romans 5:2.
In one Spirit (εν εν ÏÎ½ÎµÏ Î¼Î±Ï). The Holy Spirit.
Unto the Father (ÏÏÎ¿Ï Ïον ÏαÏεÏα). So the Trinity as in Ephesians 1:13. The Three Persons all share in the work of redemption.
Verse 19
So then (αÏα Î¿Ï Î½). Two inferential particles (accordingly therefore).
No more (Î¿Ï ÎºÎµÏ). No longer.
Sojourners (ÏαÏοικο). Old word for dweller by (near by, but not in). So Acts 7:6; Acts 7:29; 1 Peter 2:11 (only other N.T. examples). Dwellers just outside the house or family of God.
Fellow-citizens (ÏÏ Î½ÏολιÏα, old, but rare word, here only in N.T.), members now of the ÏολιÏεια of Israel (verse Ephesians 2:12), the opposite of ξενο κα ÏαÏοικο.
Of the household of God (οικειο ÏÎ¿Ï Î¸ÎµÎ¿Ï ). Old word from Î¿Î¹ÎºÎ¿Ï (house, household), but in N.T. only here, Galatians 6:10; 1 Timothy 5:8. Gentiles now in the family of God (Romans 8:29).
Verse 20
Being built upon (εÏοικοδομηθενÏεÏ). First aorist passive participle of εÏοικοδομεÏ, for which double compound verb see 1 Corinthians 3:10; 1 Corinthians 2:17.
The foundation (ÎµÏ ÏÏ Î¸ÎµÎ¼ÎµÎ»Î¹Ï). Repetition of ÎµÏ with the locative case. See 1 Corinthians 3:11 for this word.
Of the apostles and prophets (Ïον αÏοÏÏολÏν κα ÏÏοÏηÏÏν). Genitive of apposition with θεμελιÏ, consisting in. If one is surprised that Paul should refer so to the apostles, he being one himself, Peter does the same thing (2 Peter 3:2). Paul repeats this language in Ephesians 3:5.
Christ Jesus himself being the chief corner stone (ονÏÏÏ Î±ÎºÏογÏÎ½Î¹Î±Î½Î¹Î¿Ï Î±Ï ÏÎ¿Ï Î§ÏιÏÏÎ¿Ï ÎηÏÎ¿Ï ). Genitive absolute. The compound ακÏογÏÎ½Î¹Î±Î¹Î¿Ï occurs only in the LXX (first in Isaiah 28:16) and in the N.T. (here, 1 Peter 2:6). ÎÎ¹Î¸Î¿Ï (stone) is understood. Jesus had spoken of himself as the stone, rejected by the Jewish builders (experts), but chosen of God as the head of the corner (Matthew 21:42), ÎµÎ¹Ï ÎºÎµÏαλην γÏνιαÏ. "The ακÏογÏÎ½Î¹Î±Î¹Î¿Ï here is the primary foundation-stone at the angle of the structure by which the architect fixes a standard for the bearings of the walls and cross-walls throughout" (W. W. Lloyd).
Verse 21
Each several building (ÏαÏα οικοδομη). So without article Aleph B D G K L. Îικοδομη is a late word from Î¿Î¹ÎºÎ¿Ï and δεμÏ, to build for building up (edification) as in Ephesians 4:29, then for the building itself as here (Mark 13:1). Ordinary Greek idiom here calls for "every building," not for "all the building" (Robertson, Grammar, p. 772), though it is not perfectly clear what that means. Each believer is called a Î½Î±Î¿Ï Î¸ÎµÎ¿Ï (1 Corinthians 3:16). One may note the plural in Mark 13:1 (οικοδομα) of the various parts of the temple. Perhaps that is the idea here without precise definition of each οικοδομη. But there are examples of ÏÎ±Ï without the article where "all" is the idea as in ÏαÏÎ·Ï ÎºÏιÏεÏÏ (all creation) in Colossians 1:15.
Fitly framed together (ÏÏ Î½Î±ÏÎ¼Î¿Î»Î¿Î³Î¿Ï Î¼ÎµÎ½Î·). Double compound from ÏÏ Î½ and αÏÎ¼Î¿Î»Î¿Î³Î¿Ï (binding, αÏμοÏ, joint and λεγÏ), apparently made by Paul and in N.T. only here and Ephesians 4:16. Architectural metaphor.
Into a holy temple (ÎµÎ¹Ï Î½Î±Î¿Î½ αγιον). The whole structure with all the οικοδομα. Another metaphor for the Kingdom of God with which compare Peter's "spiritual house" (Î¿Î¹ÎºÎ¿Ï ÏÎ½ÎµÏ Î¼Î±ÏικοÏ) in which each is a living stone being built in (1 Peter 2:5).
Verse 22
Ye also are builded together (κα Ï Î¼ÎµÎ¹Ï ÏÏ Î½Î¿Î¹ÎºÎ¿Î´Î¿Î¼ÎµÎ¹Ïθε). Ye Gentiles also. Present passive indicative (continuous process) of common old verb ÏÏ Î½Î¿Î¹ÎºÎ¿Î´Î¿Î¼ÎµÏ, to build together with others or out of varied materials as here. Only here in N.T. In 1 Peter 2:5 Peter uses οικοδομειÏθε for the same process.
For a habitation (ÎµÎ¹Ï ÎºÎ±ÏοικηÏηÏιον). Late word (LXX), in N.T. only here and Revelation 18:2. From καÏοικεÏ, to dwell, as Ephesians 3:17. Possibly each of us is meant here to be the "habitation of God in the Spirit" and all together growing (Î±Ï Î¾Îµ) "into a holy temple in the Lord," a noble conception of the brotherhood in Christ.