2Ch 33:12-13, 1Cor 6:11, Eph 2:1-13 | Barnes

2 Chronicles 33:12-13

1 Corinthians 6:11

Verse 11. And such. Such drunkards, lascivious and covetous persons. This shows

(1) the exceeding grace of God, that could recover even such persons from sins so debasing and degrading.

(2.) It shows that we are not to despair of reclaiming the most abandoned and wretched men.

(3.) It is well for Christians to look back on what they once were. It will produce

(a) humility,

(b) gratitude,

(d) an earnest desire that others may be recovered and saved in like manner. Comp. Eph 2:1,2, 5:8, Col 3:7, Tit 3:3-6. The design of this is to remind them of what they were, and to show them that they were now under obligation to lead better lives--by all the mercy which God had shown in recovering them from sins so degrading, and from a condition so dreadful.

But ye are washed. Heb 10:22. Washing is an emblem of purifying. They had been made pure by the Spirit of God. They had been indeed baptized, and their baptism was an emblem of purifying; but the thing here particularly referred to is not baptism, but it is something that had been done by the Spirit of God, and must refer to his agency on the heart in cleansing them from these pollutions. Paul here uses three words--washed, sanctified, justified--to denote the various agencies of the Holy Spirit by which they had been recovered from sin. The first, that of washing, I understand of that work of the Spirit by which the process of purifying was commenced in the soul, and which was especially signified in baptism--the work of regeneration or conversion to God. By the agency of the Spirit, the defilement of these pollutions had been washed away or removed--as filth is removed by ablution. The agency of the Holy Ghost in regeneration is elsewhere represented by washing. Tit 3:5, "The washing of regeneration." Compare Heb 10:22.

Ye are sanctified. This denotes the progressive and advancing process of purifying which succeeds regeneration in the Christian. Regeneration is the commencement of it--its close is the perfect purity of the Christian in heaven. Jn 17:17. It does not mean that they were perfect--for the reasoning of the apostle shows that this was far from being the case with the Corinthians; but that the work was advancing, and that they were in fact under a process of sanctification.

But ye are justified. Your sins are pardoned, and you are accepted as righteous, and will be treated as such on account of the merits of the Lord Jesus Christ. Rom 1:17''; Rom 3:25, Rom 3:26; Rom 4:3. The apostle does not say that this was last in the order of time, but simply says that this was done to them. Men are justified when they believe, and when the work of sanctification commences in the soul

In the name of the Lord Jesus. That is, by the Lord Jesus; by his authority, appointment, influence. Acts 3:6. All this had been accomplished through the Lord Jesus; that is, in his name remission of sins had been proclaimed to them, Lk 24:47; and by his merits all these favours had been conferred on them.

And by the Spirit of our God. The Holy Spirit. All this had been accomplished by his agency on the heart. This verse brings in the whole subject of redemption, and states in a most emphatic manner the various stages by which a sinner is saved; and by this single passage a man may obtain all the essential knowledge of the plan of salvation. All is condensed here in few words.

(1.) He is by nature a miserable and polluted sinner--without merit, and without hope.

(2.) He is renewed by the Holy Ghost, and washed by baptism.

(3.) He is justified, pardoned, and accepted as righteous, through the merits of the Lord Jesus alone.

(4.) He is made holy--becomes sanctified--and more and more like God, and fit for heaven.

(5.) All this is done by the agency of the Holy Ghost.

(6.) The obligation thence results that he should lead a holy life, and forsake sin in every form.

(c) "such were" Eph 2:1,2, 5:8, Col 3:7, Tit 3:3-6 (d) "washed" Heb 10:22 (e) "sanctified" Heb 2:11 (f) "justified" Rom 8:30

Ephesians 2:1-13

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, (Eph 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 (Eph 2:1) that God had quickened those who had been dead in trespasses and sins, and proceeds (Eph 2:2,3) to show the condition which they were before their conversion. He then observes Eph 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, Eph 2:8-10. The remainder of the chapter Eph 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, Eph 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, Eph 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, Eph 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, Eph 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. Rom 6:4, and "Rom 6:5-11. Comp. Col 2:12,13, 3:1. The words "hath he quickened" mean, hath he made alive, or made to live, Jn 5:21, Rom 4:17, 1Cor 15:36.

Who were dead in trespasses and sins. On the meaning of the word dead, Rom 5:12; Rom 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" Jn 5:24, Col 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. Rom 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 αιων--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 Eph 6:12. 2Cor 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"-- αρχων -- 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--αρχων-- of the devils," Mt 9:34, 12:24, Mk 3:22, Lk 11:15; "the prince of this world," Jn 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, Col 3:6.

(b) "in time past" Acts 19:35 (c) "of the air" Eph 6:12 (d) "of disobedience" Col 3:6 Verse 3. We all had our conversion. 2Cor 1:12. Comp. 1Pet 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, φυσει. 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. Rom 2:14,27, 1Cor 11:14; Gal 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, οιλοιποι-- "the remainder, or the others," --including all. Rom 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" 1Pet 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, Eph 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. Eph 2:1. Comp. Rom 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. Eph 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. Rom 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, (1Pet 4:13;) and we share his glory with him on his throne, Rev 3:21.

By grace ye are saved. Marg., by whose. Rom 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" Rom 5:6,8,10 (*) "quickened us" "made us alive" (1) "by grace" "by whose" (b) "ye are saved" Rom 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. Col 2:12. Rom 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. Mt 19:28, and Rom 8:17.

In heavenly places. Eph 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" Col 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. Eph 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. 1Timm 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" Tit 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. Rom 1:7, 3:24.

Through faith. Grace bestowed through faith, or in connexion with believing. Rom 1:17; Rom 4:17.

And that not of yourselves. That is, salvation does not proceed from yourselves. The word rendered that--τουτο--is in the neuter gender, and the word faith--πιστις --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" τουτο refers to "faith," (πιστις;) 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. Rom 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" 2Ti 1:9 (f) "and that not" Rom 4:16 (g) "of yourselves" Jn 6:44,65 Verse 9. Not of works. Rom 3:20. Rom 3:27 Verse 10. For we are his workmanship. We are his making--ποιημα. 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. 2Cor 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, 2Cor 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 (οις) good works God has predestinated us, or appointed us beforehand, that we should walk in them." The word here used--προετοιμαζω--occurs in the New Testament nowhere else, except in Rom 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 Eph 1:4, that he had chosen his people before the foundation of the world, that they should be holy. Eph 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. Rom 6:4.

(a) "God hath before ordained" Eph 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--ποτε.

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. Jud 14:3, 15:18, 1Sam 14:6, 17:26; 1Sam 31:4, Eze 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. Rom 2:28, Rom 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--πολιτεια 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. Rom 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--πολιτεια--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--απηλλοτριωμενοι--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 --ξενος--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. Rom 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, Gall 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., αθεοι--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--ποτε. Tindal translates it, a whyle agoo. The phrase far off --μακραν--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. Isa 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, Rom 3:25, 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" Heb 9:12