Eph 2:13-22 | Clarke | STEP | Verse 13 Ye who sometimes were far off - To be far off, and to be near, are sayings much in use among the Jews; and among them, to be near signifies, 1. To be in the approbation or favor of God; and to be far off signifies to be under his displeasure. So a wicked Jew might be said to be far off from God when he was exposed to his displeasure; and a holy man, or a genuine penitent, might be said to be nigh to God, because such persons are in his favor. 2. Every person who offered a sacrifice to God was considered as having access to him by the blood of that sacrifice: hence the priests, whose office it was to offer sacrifices, were considered as being nigh to God; and all who brought gifts to the altar were considered as approaching the Almighty. 3. Being far off, signified the state of the Gentiles as contradistinguished from the Jews, who were nigh. And these expressions were used in reference to the tabernacle, God's dwelling-place among the Israelites, and the sacrifices there offered. All those who had access to this tabernacle, or were nigh to it or encamped about it, were said to be nigh to God; those who had no access to it were said to be far off. Hence the latter phrase is used to distinguish the Gentiles from the Jewish people; and this appears to be the meaning of the prophet, : I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the Lord; i.e. I give cause of praise and rejoicing to the Gentile as well as to the Jew. And to this scripture, and to this thing, the apostle seems here to allude. You Gentiles, who were unacquainted with God, and were even without God in the world, are brought to an acquaintance with him; and are now, through Christ Jesus, brought into the favor and fellowship of God. And as the Jews of old approached God by the blood of their sacrifices, so you approach him by the blood of Christ.

Ephesians 2:13-22

Verse 13

Ye who sometimes were far off - To be far off, and to be near, are sayings much in use among the Jews; and among them, to be near signifies,

1. To be in the approbation or favor of God; and to be far off signifies to be under his displeasure. So a wicked Jew might be said to be far off from God when he was exposed to his displeasure; and a holy man, or a genuine penitent, might be said to be nigh to God, because such persons are in his favor.

2. Every person who offered a sacrifice to God was considered as having access to him by the blood of that sacrifice: hence the priests, whose office it was to offer sacrifices, were considered as being nigh to God; and all who brought gifts to the altar were considered as approaching the Almighty.

3. Being far off, signified the state of the Gentiles as contradistinguished from the Jews, who were nigh. And these expressions were used in reference to the tabernacle, God's dwelling-place among the Israelites, and the sacrifices there offered. All those who had access to this tabernacle, or were nigh to it or encamped about it, were said to be nigh to God; those who had no access to it were said to be far off.

Hence the latter phrase is used to distinguish the Gentiles from the Jewish people; and this appears to be the meaning of the prophet, Isa 57:19 : I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the Lord; i.e. I give cause of praise and rejoicing to the Gentile as well as to the Jew. And to this scripture, and to this thing, the apostle seems here to allude. You Gentiles, who were unacquainted with God, and were even without God in the world, are brought to an acquaintance with him; and are now, through Christ Jesus, brought into the favor and fellowship of God. And as the Jews of old approached God by the blood of their sacrifices, so you approach him by the blood of Christ. Verse 14

For he is our peace - Jesus Christ has died for both Jews and Gentiles, and has become a peace-offering, שלום shalom, to reconcile both to God and to each other.

Who hath made both one - Formed one Church out of the believers of both people.

The middle wall of partition - By abolishing the law of Jewish ordinances, he has removed that which kept the two parties, not only in a state of separation, but also at variance.

This expression, the middle wall, can refer only to that most marked distinction which the Jewish laws and customs made between them and all other nations whatsoever.

Some think it refers to their ancient manner of living among the Gentiles, as they always endeavored to live in some place by themselves, and to have a river or a wall between them and their heathen neighbors. Indeed, wherever they went, their own rites, ordinances, and customs were a sufficient separation between them and others; and as Jesus Christ abolished those customs, admitting all into his Church, both Jews and Gentiles, by repentance and faith, he may be said to have broken down the middle wall of partition. When, at the death of Christ, the veil of the temple was rent from the top to the bottom, it was an emblem that the way to the holiest was laid open, and that the people at large, both Jews and Gentiles, were to have access to the holiest by the blood of Jesus.

Some think there is an allusion here to the wall called chel, which separated the court of Israel from the court of the Gentiles; but this was not broken down till the temple itself was destroyed: and to this transaction the apostle cannot be supposed to allude, as it did not take place till long after the writing of this epistle. Verse 15

Having abolished in his flesh - By his incarnation and death he not only made an atonement for sin, but he appointed the doctrine of reconciliation to God, and of love to each other, to be preached in all nations; and thus glory was brought to God in the highest, and on earth, peace and good will were diffused among men.

The enmity of which the apostle speaks was reciprocal among the Jews and Gentiles. The former detested the Gentiles, and could hardly allow them the denomination of men; the latter had the Jews in the most sovereign contempt, because of the peculiarity of their religious rites and ceremonies, which were different from those of all the other nations of the earth.

The law of commandments - Contained in, or rather concerning, ordinances; which law was made merely for the purpose of keeping the Jews a distinct people, and pointing out the Son of God till he should come. When, therefore, the end of its institution was answered, it was no longer necessary; and Christ by his death abolished it.

To make in himself - To make one Church out of both people, which should be considered the body of which Jesus Christ is the head. Thus he makes one new man - one new Church; and thus he makes and establishes peace. I think the apostle still alludes to the peace-offering, שלום shalom, among the Jews. They have a saying, Sephra, fol. 121: Whosoever offers a peace-offering sacrifice, brings peace to the world. Such a peace-offering was the death of Christ, and by it peace is restored to the earth. Verse 16

That he might reconcile both - in one body - That the Jews and Gentiles, believing on the Lord Jesus, might lay aside all their causes of contention, and become one spiritual body, or society of men, influenced by the Spirit, and acting according to the precepts of the Gospel.

Having slain the enmity thereby - Having, by his death upon the cross, made reconciliation between God and man, and by his Spirit in their hearts removed the enmity of their fallen, sinful nature. Dr. Macknight thinks that abolishing the enmity is spoken of the removal of the hatred which the Jews and Gentiles mutually bore to each other, because of the difference of their respective religious worship; and that slaying the enmity refers to the removal of evil lusts and affections from the heart of man, by the power of Divine grace. This is nearly the sense given above. Verse 17

And came and preached peace - Proclaimed the readiness of God to forgive and save both Jews and Gentiles. See the note on Eph 2:13. Verse 18

For through him - Christ Jesus, we both - Jews and Gentiles, have access by one Spirit - through the influence of the Holy Ghost, unto the Father - God Almighty. This text is a plain proof of the holy Trinity. Jews and Gentiles are to be presented unto God the Father; the Spirit of God works in their hearts, and prepares them for this presentation; and Jesus Christ himself introduces them. No soul can have access to God but by Jesus Christ, and he introduces none but such as receive his Holy Spirit. All who receive that Spirit are equally dear to him; and, whatever their names be among men, they are known in heaven as children of God, and heirs of eternal glory. Verse 19

Ye are no more strangers - In this chapter the Church of God is compared to a city, which, has a variety of privileges, rights, etc., founded on regular charters and grants. The Gentiles, having believed in Christ, are all incorporated with the believing Jews in this holy city. Formerly, when any of them came to Jerusalem, being ξενοι, strangers, they had no kind of rights whatever; nor could they, as mere heathens, settle among them. Again, if any of them, convinced of the errors of the Gentiles, acknowledged the God of Israel, but did not receive circumcision, he might dwell in the land, but he had no right to the blessings of the covenant; such might be called παροικοι, sojourners - persons who have no property in the land, and may only rent a house for the time being.

Fellow citizens with the saints - Called to the enjoyment of equal privileges with the Jews themselves, who, by profession, were a holy people; who were bound to be holy, and therefore are often called saints, or holy persons, when both their hearts and conduct were far from being right in the sight of God. But the saints spoken of here are the converted or Christianized Jews.

Of the household of God - The house of God is the temple; the temple was a type of the Christian Church; this is now become God's house; all genuine believers are considered as being οικειοι, domestics, of this house, the children and servants of God Almighty, having all equal rights, privileges, and advantages; as all, through one Spirit, by the sacred head of the family, had equal access to God, and each might receive as much grace and as much glory as his soul could possibly contain. Verse 20

And are built upon the foundation - Following the same metaphor, comparing the Church of Christ to a city, and to the temple, the believing Ephesians are represented as parts of that building; the living stones out of which it is principally formed, 1Pet 2:4, 1Pet 2:5, having for foundation - the ground plan, specification, and principle on which it was builded, the doctrine taught by the prophets in the Old Testament, and the apostles in the New. Jesus Christ being that corner stone, or ακρογωνιαιος, the chief angle or foundation corner stone, the connecting medium by which both Jews and Gentiles were united in the same building. Elsewhere Jesus Christ is termed the foundation stone. Behold I lay in Zion a foundation stone, a tried stone, a precious corner stone, Isa 28:16; but the meaning is the same in all the places where these terms, foundation and corner stone, occur; for in laying the foundation of a building, a large stone is generally placed at one of the angles or corners, which serves to form a part of the two walls which meet in that angle. When, therefore, the apostle says that Jesus Christ is the chief corner stone, it means such a foundation stone as that above mentioned. Verse 21

In whom - By which foundation corner stone, Christ Jesus, all the building, composed of converted Jews and Gentiles, fitly framed together, συναρμολογουμενη, properly jointed and connected together, groweth unto a holy temple - is continually increasing, as new converts from Judaism or heathenism flock into it. It is not a finished building, but will continue to increase, and be more and more perfect, till the day of judgment. Verse 22

In whom ye also are builded - The apostle now applies the metaphor to the purpose for which he produced it, retaining however some of the figurative expressions. As the stones in a temple are all properly placed so as to form a complete house, and be a habitation for the Deity that is worshipped there, so ye are all, both believing Jews and Gentiles, prepared by the doctrine of the prophets and apostles, under the influence of the Spirit of Christ, to become a habitation of God, a Church in which God shall be worthily worshipped, and in which he can continually dwell.

1. Many suppose that the apostle in the preceding chapter alludes to the splendor of the temple of Diana at Ephesus, which was reputed one of the wonders of the world. But to me this opinion does not seem sufficiently founded. I believe he has the Jewish temple continually in view; for that temple, above all in the universe, could alone be said to be a habitation of God. Both in the tabernacle and temple God dwelt between the cherubim; there was the symbol of his presence, and there was the worship performed which himself had prescribed. After the model of this was the spiritual temple, the Christian Church, constructed; and God was to dwell in the one, as he had dwelt in the other. This simile, drawn from the temple at Jerusalem, was alone worthy of the apostle's design; to have alluded to the temple of Diana would have disgraced his subject. And as many at Ephesus were Jews, and well acquainted with the temple at Jerusalem, they would both feel and venerate the apostle's simile, and be led to look for the indwelling of God; that which distinguished the Jewish temple from all others on the face of the earth.

2. The Church of God is very properly said to be a most noble and wonderful work, and truly worthy of God himself.

There is nothing, says one, so august as this Church, seeing it is the temple of God.

Nothing so worthy of reverence, seeing God dwells in it.

Nothing so ancient, since the patriarchs and prophets labored in building it.

Nothing so solid, since Jesus Christ is the foundation of it.

Nothing more closely united and indivisible, since he is the corner stone.

Nothing so lofty, since it reaches as high as heaven, and to the bosom of God himself.

Nothing so regular and well proportioned, since the Holy Spirit is the architect.

Nothing more beautiful, or adorned with greater variety, since it consists of Jews and Gentiles, of every age, country, sex, and condition: the mightiest potentates, the most renowned lawgivers, the most profound philosophers, the most eminent scholars, besides all those of whom the world was not worthy, have formed a part of this building.

Nothing more spacious, since it is spread over the whole earth, and takes in all who have washed their robes, and made them white in the blood of the Lamb.

Nothing so inviolable, since it is consecrated to Jehovah.

Nothing so Divine, since it is a living building, animated and inhabited by the Holy Ghost.

Nothing so beneficent, seeing it gives shelter to the poor, the wretched, and distressed, of every nation, and kindred, and tongue. It is the place in which God does his marvelous works; the theater of his justice, mercy, goodness, and truth; where he is to be sought, where he is to be found, and in which alone he is to he retained. As we have one only God, and one only Savior and Mediator between God and man, and one only inspiring Spirit; so there is but one Church, in which this ineffable Jehovah performs his work of salvation. That Church, however scattered and divided throughout the world, is but one building, founded on the Old and New Testaments; having but one sacrifice, the Lord Jesus, the Lamb of God that takes away the sin of the world.

3. Of this glorious Church every Christian soul is an epitome; for as God dwells in the Church at large, so he dwells in every believer in particular: each is a habitation of God through the Spirit. In vain are all pretensions among sects and parties to the privileges of the Church of Christ, if they have not the doctrine and life of Christ. Traditions and legends are not apostolic doctrines, and showy ceremonies are not the life of God in the soul of man.

4. Religion has no need of human ornaments or trappings; it shines by its own light, and is refulgent with its own glory. Where it is not in life and power, men have endeavored to produce a specious image, dressed and ornamented with their own hands. Into this God never breathed, therefore it can do no good to man, and only imposes on the ignorant and credulous by a vain show of lifeless pomp and splendor. This phantom, called true religion and the Church by its votaries, is in heaven denominated vain superstition; the speechless symbol of departed piety.