Ephesians 2:16 Kommentar

This chapter contains an account, I. Of the miserable condition of these Ephesians by nature (Eph 2:1-3) and again (Eph 2:11, Eph 2:12). II. Of the glorious change that was wrought in them by converting grace (Eph 2:4-10) and again (Eph 2:13). III. Of the great and mighty privileges that both converted Jews and Gentiles receive from Christ (Eph 2:14-22). The apostle endeavours to affect them with a due sense of the wonderful change which divine grace had wrought in them; and this is very applicable to that great change which the same grace works in all those who are brought into a state of grace. So that we have here a lively picture both of the misery of unregenerate men and of the happy condition of converted souls, enough to awaken and alarm those who are yet in their sins and to put them upon hastening out of that state, and to comfort and delight those whom God hath quickened, with a consideration of the mighty privileges with which they are invested.

INTRODUCTION TO EPHESIANS 2 The design of the apostle in this chapter, is to magnify the riches of divine grace, in the effectual calling and salvation of sinners, by Christ Jesus; in order to which, he describes the sad estate they are in by nature, and before conversion, even God's elect among the Jews, and especially among the Gentiles; and then observes how peace is made for and between them both, by Christ the peacemaker; and the various privileges and blessings which both enjoy, in consequence of it: he begins with the Ephesians, and expresses the former state they were in by a death, which is ascribed to trespasses and sins, Eph 2:1, and represents their walk and conversation to have been according to the world, and after Satan; who is described by his dominion over other devils that dwell in the air, and by his influence upon disobedient men, Eph 2:2, and that it might not be thought that the case of these Gentile Ephesians was worse than others, the apostle observes of himself, and other saints among the Jews, that their conversation before conversion was among the men of the world, and so according to the course of it, as the Gentiles; and that it was a very carnal conversation they had spent, in fulfilling the desires and lusts of the flesh; and that they were as deserving of, and as liable to the wrath of God in themselves, as other persons, Eph 2:3, to which former state he opposes their present one; they were not now dead in sin, but were quickened; which is ascribed to God as the efficient cause, and to his rich mercy and great love as the moving cause; and to Christ as the meritorious and procuring cause, by whose grace they were saved, and in whom they were not only quickened, but raised, and made to sit together in heavenly places; and the final cause and end of all this was, to show forth the abundant grace and kindness of God, through Christ, Eph 2:4. The doctrine of salvation by grace, the apostle takes up again from Eph 2:5, and to the moving cause of salvation, the grace of God, he adds the means, or instrument by which it is received and enjoyed, which is faith; and that is denied to be owing to the power of men, but is said to be a gift of God Eph 2:8, and the end in view, in putting salvation upon the foot of grace and not works, is to prevent boasting in the creature, Eph 2:9, and that works cannot be the causes of salvation, either efficient, moving, or procuring, is evident; since though they are to be performed as being agreeable to the purposing, as well as commanding will of God, yet they are effects, both of the work of grace upon the soul in time, called a creation, and of the decrees of God from eternity, Eph 2:10, when the apostle goes on to put the Ephesians in mind of their former state in unregeneracy, with the same view as before, to magnify the grace of God, but in a different manner; not as common to them with the Jews, but as peculiar to them as Gentiles; as that they were had in contempt by the Jews, and were in a state of alienation, not only from them, but from God and Christ, and the enjoyment of various privileges, Eph 2:11, wherefore the grace of God was the more conspicuous in their present state of nearness both to God and his people, brought about by the blood of Christ, Eph 2:13, who, as the peacemaker, not only made peace by the blood of his cross between God and them, but between them and the true Israel of God among the Jews; which was done, partly by abolishing the ceremonial law, which occasioned enmity, and kept up a division among them, Eph 2:14, and partly by sending, and preaching the Gospel of peace to them both, Eph 2:17, and by opening a way of access for them both unto the Father through himself, under the direction and influence of the Spirit, Eph 2:18, from all which it appeared, that they were not in a state of distance and alienation as before, but all belonged to the same city and family, and were built on the same foundation, and were united together in the same corner stone, Jesus Christ, Eph 2:19, and as the apostle compares Christ to a foundation, and a corner stone, so the church of Christ, consisting of Jews and Gentiles, to a temple; which being fitly put together, becomes, an Holy One in the lord, and a suitable habitation for God through the Spirit, Eph 2:21.

And that he might reconcile both unto God,.... This is another end of the abrogation of the ceremonial law: the Jews had run up a long score against the ceremonial law, as well as against the moral law; and Christ by fulfilling it for them, and thereby abrogating it, reconciled them; and the Gentiles could not be reconciled together with them, without the abrogation of it: and this reconciliation of them is made to God, who was the person offended; and who yet first set on foot a reconciliation, in which his glory is greatly concerned; and reconciliation with others depends upon reconciliation with him: and this is made in one body by the cross; by which "body" is meant, the human body of Christ, which the Father prepared for him, and he assumed, and that in order to make reconciliation for his people; and is said to be "one" body, because it was in one and the same body, which he reconciled both Jews and Gentiles unto God, and in or by one sacrifice of that body; reconciliation being so effectually made by it that there is no need of a reiteration: or the sense is, he reconciled them into "one body"; into one mystical body, the church, of which he is head; and this he did "by the cross", that is, by his blood shed on the cross, or by his suffering the death of the cross; which shows that reconciliation is made in a way of satisfaction to the law and justice of God, by Christ's bearing the penalty of the law, and suffering the strokes of justice on the cross; and expresses the efficacy of his blood and sacrifice, and the greatness of his condescension and love: having slain the enmity thereby; the ceremonial law, as before; and the slaying it is the same with abolishing it; unless the enmity between God and man is meant, which was slain by removing the cause of it, sin; and which laid a foundation for the slaying of it in the hearts of his people in regeneration, when sin is made odious to them, and they are reconciled to God's way of salvation; hence being slain in both senses, peace with God can never be broken.

"For to create in Himself of twain," for He who had made is also the same who creates (just as we have found it stated above: "For we are His workmanship, created in Christ Jesus"), "one new man, making peace" (really new, and really man-no phantom-but new, and newly born of a virgin by the Spirit of God), "that He might reconcile both unto God" (even the God whom both races had offended-both Jew and Gentile), "in one body," says he, "having in it slain the enmity by the cross." Thus we find from this passage also, that there was in Christ a fleshly body, such as was able to endure the cross.

Taking up the enmity that had come between us and God on account of sins, “slaying it in himself,” as the apostle says (and sin is enmity), and becoming what we are, he joined the human to God again through himself.

"And might reconcile them both in one body unto God through the Cross." He saith, not merely "might reconcile," but "might reconcile thoroughly" indicating that heretofore human nature had been easily reconciled, as, e.g., in the case of the saints and before the time of the Law. "In one body," saith he, and that His own, "unto God." How is this effected? By Himself, he means, suffering the due penalty. "Through the cross having slain the enmity thereby." Nothing can be more decisive, nothing more expressive than these words. His death, saith the Apostle, hath "slain" the enmity. He hath "wounded" and "killed" it, not by giving charge to another, nor by what He wrought only, but also by what He suffered. He does not say "having dissolved," he does say "having cancelled," but what is stronger than all, "having slain," so that it never should rise again. How then is it that it does rise again? From our exceeding depravity. For as long as we abide in the body of Christ, as long as we are united, it rises not again, but lies dead; or rather that former enmity never rises again at all. But if we breed another, it is no longer because of Him, who hath destroyed and put to death the former one. It is thou, forsooth, that travailest with a fresh one. "For the mind of the flesh," saith he, "is enmity against God;" if we are in nothing carnally-minded, there will be no fresh enmity produced, but that "peace" shall remain.

He did not say "reconcile" (καταλλάξη), but "fully reconcile" (άποκαταλλάξη), that is, reconcile again, showing that in ancient times too, through the law, human nature was being reconciled with God, but then, since through the transgression of the law the enmity was even more intensified, it again had need of reconciliation with God, which, as final, is rightly called reconciliation (άποκαταλλαγ). "In one body" — that is, in His own. For the punishment due to us He Himself took upon Himself through the cross, which He also said above: "In the flesh." And again, He might create the two in Himself. But according to some, "in one body" means that He reconciled with God both who had become, as it were, one body, of which He is the head. He did not say "having destroyed," but more strongly — "having killed," so that it would no longer rise up. In what way then does enmity arise again after this? It never rises up, but gives birth to another, because you sin again. "In Himself" — either on the cross, or in His own body. For He killed the enmity both on the cross and in His own body, in which He also took up the cross.

When he states "and might reconcile both to God in one body," he discloses how both draw near to God. Concerning this he does two things: First, he treats of their reconciliation to God. Secondly, he writes of the manifestation of this reconciliation (2:17). It should be realized that love of neighbor is the way to peace with God; for, as is mentioned in 1 John 4:20: "He who does not love his brother whom he sees, how can he love God whom he does not see?" Let no one pretend he has peace with Christ, Augustine asserts, if he quarrels with another Christian. Hence, he first mentions the peace among themselves Christ brought to men and then the peace of men with God. For this reason he says "that he might reconcile both" the united peoples "in one body" of the Church, namely, in Christ. "We, being many, are one body in Christ" (Rom 12:5). Then he reconciles us "to God" through faith and charity: "For God indeed was in Christ, reconciling the world to himself" (2 Cor 5:19). He achieved this "by the cross, killing the enmities in himself." In fulfilling the Old Testament symbols, he killed the hostility that had arisen through the law between the Jews and the Gentiles. But the hostility that existed between God and men through sin, he killed in himself when he blotted out sin through the death of the Cross. He "who gave himself for our sins" (Gal 1:4); "Christ was offered once to carry away the sins of many" (Heb 9:28). Therefore, he says "killing the enmities," that is, sins, "in himself," meaning in the immolation of his own body. "Making peace through the blood of his cross, both as to the things that are on earth and the things that are in heaven" (Col 1:20). "When we were enemies, we were reconciled to God by the death of his Son" (Rom 5:10). "God wanted all fullness to dwell in him, and through him, to reconcile all things unto himself" (Col 1:19-20). Since Christ satisfied sufficiently for our sins, reconciliation occurred as a consequence of his having paid the price (cf. 1 Cor 6:20).

The character of the Ephesians previously to their conversion to Christianity, Eph 2:1-3. By what virtue they were changed, and for what purpose, Eph 2:4-7. They were saved by faith, Eph 2:8, Eph 2:9. And created unto good works, Eph 2:10. The apostle enters into the particulars of their former miserable state, Eph 2:11, Eph 2:12. And those of their present happy state, Eph 2:13. Christ has broken down the middle wall of partition between the Jews and Gentiles, and proclaims reconciliation to both, Eph 2:14-17. The glorious privileges of genuine believers, Eph 2:18-22.

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.

GOD'S LOVE AND GRACE IN QUICKENING US, ONCE DEAD, THROUGH CHRIST. HIS PURPOSE IN DOING SO: EXHORTATION BASED ON OUR PRIVILEGES AS BUILT TOGETHER, AN HOLY TEMPLE, IN CHRIST, THROUGH THE SPIRIT. (Eph. 2:1-22) And you--"You also," among those who have experienced His mighty power in enabling them to believe (Eph 1:19-23). hath he quickened--supplied from the Greek (Eph 2:5). dead--spiritually. (Col 2:13). A living corpse: without the gracious presence of God's Spirit in the soul, and so unable to think, will, or do aught that is holy. in trespasses . . . sins--in them, as the element in which the unbeliever is, and through which he is dead to the true life. Sin is the death of the soul. Isa 9:2; Joh 5:25, "dead" (spiritually), Ti1 5:6. "Alienated from the life of God" (Eph 4:18). Translate, as Greek, "in your trespasses," &c. "Trespass" in Greek, expresses a FALL or LAPSE, such as the transgression of Adam whereby he fell. "Sin." (Greek, "hamartia") implies innate corruption and ALIENATION from God (literally, erring of the mind from the rule of truth), exhibited in acts of sin (Greek, "hamartemata"). BENGEL, refers "trespasses" to the Jews who had the law, and yet revolted from it; "sins," to the Gentiles who know not God.

Translate, "might altogether reconcile them both in one body (the Church, Col 3:15) unto God through His cross." The Greek for "reconcile" (apocatalaxe), found only here and in Col 1:20, expresses not only a return to favor with one (catallage), but so to lay aside enmity that complete amity follows; to pass from enmity to complete reconciliation [TITTMANN]. slain the enmity--namely, that had been between man and God; and so that between Jew and Gentile which had resulted from it. By His being slain, He slew it (compare Heb 2:14). thereby--Greek, "therein"; "in" or "by the cross," that is, His crucifixion (Col 2:15).