Efesini 2:4 Commento

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.

Here the apostle begins his account of the glorious change that was wrought in them by converting grace, where observe, I. By whom, and in what manner, it was brought about and effected. 1. Negatively: Not of yourselves, Eph 2:8. Our faith, our conversion, and our eternal salvation, are not the mere product of any natural abilities, nor of any merit of our own: Not of works, lest any man should boast, Eph 2:9. These things are not brought to pass by any thing done by us, and therefore all boasting is excluded; he who glories must not glory in himself, but in the Lord. There is no room for any man's boasting of his own abilities and power; or as though he had done any thing that might deserve such immense favours from God. 2. Positively: But God, who is rich in mercy, etc., Eph 2:4. God himself is the author of this great and happy change, and his great love is the spring and fontal cause of it; hence he resolved to show mercy. Love is his inclination to do us good considered simply as creatures; mercy respects us as apostate and as miserable creatures. Observe, God's eternal love or good-will towards his creatures is the fountain whence all his mercies vouch-safed to us proceed; and that love of God is great love, and that mercy of his is rich mercy, inexpressibly great and inexhaustibly rich. And then by grace you are saved (Eph 2:5), and by grace are you saved through faith - it is the gift of God, Eph 2:8. Note, Every converted sinner is a saved sinner. Such are delivered from sin and wrath; they are brought into a state of salvation, and have a right given them by grace to eternal happiness. The grace that saves them is the free undeserved goodness and favour of God; and he saves them, not by the works of the law, but through faith in Christ Jesus, by means of which they come to partake of the great blessings of the gospel; and both that faith and that salvation on which it has so great an influence are the gift of God. The great objects of faith are made known by divine revelation, and made credible by the testimony and evidence which God hath given us; and that we believe to salvation and obtain salvation through faith is entirely owing to divine assistance and grace; God has ordered all so that the whole shall appear to be of grace. Observe, II. Wherein this change consists, in several particulars, answering to the misery of our natural state, some of which are enumerated in this section, and others are mentioned below. 1. We who were dead are quickened (Eph 2:5), we are saved from the death of sin and have a principle of spiritual life implanted in us. Grace in the soul is a new life in the soul. As death locks up the senses, seals up all the powers and faculties, so does a state of sin, as to any thing that is good. Grace unlocks and opens all, and enlarges the soul. Observe, A regenerate sinner becomes a living soul: he lives a life of sanctification, being born of God; and he lives in the sense of the law, being delivered from the guilt of sin by pardoning and justifying grace. He hath quickened us together with Christ. Our spiritual life results from our union with Christ; it is in him that we live: Because I live, you shall live also. 2. We who were buried are raised up, Eph 2:6. What remains yet to be done is here spoken of as though it were already past, though indeed we are raised up in virtue of our union with him whom God hath raised from the dead. When he raised Christ from the dead, he did in effect raise up all believers together with him, he being their common head; and when he placed him at his right hand in heavenly places, he advanced and glorified them in and with him, their raised and exalted head and forerunner. - And made us sit together in heavenly places in Christ Jesus. This may be understood in another sense. Sinners roll themselves in the dust; sanctified souls sit in heavenly places, are raised above the world; the world is as nothing to them, compared with what it has been, and compared with what the other world is. Saints are not only Christ's freemen, but they are assessors with him; by the assistance of his grace they have ascended with him above this world to converse with another, and they live in the constant expectation of it. They are not only servants to the best of masters in the best work, but they are exalted to reign with him; they sit upon the throne with Christ, as he has sat down with his Father on his throne. III. Observe what is the great design and aim of God in producing and effecting this change: And this, 1. With respect to others: That in the ages to come he might show, etc. (Eph 2:7), that he might give a specimen and proof of his great goodness and mercy, for the encouragement of sinners in future time. Observe, The goodness of God in converting and saving sinners heretofore is a proper encouragement to others in after-time to hope in his grace and mercy, and to apply themselves to these. God having this in his design, poor sinners should take great encouragement from it. And what may we not hope for from such grace and kindness, from riches of grace, to which this change is owing? Through Christ Jesus, by and through whom God conveys all his favour and blessings to us. 2. With respect to the regenerated sinners themselves: For we are his workmanship, created in Christ Jesus unto good works, etc., Eph 2:10. It appears that all is of grace, because all our spiritual advantages are from God. We are his workmanship; he means in respect of the new creation; not only as men, but as saints. The new man is a new creature; and God is its Creator. It is a new birth, and we are born or begotten of his will. In Christ Jesus, that is, on the account of what he has done and suffered, and by the influence and operation of his blessed Spirit. Unto good works, etc. The apostle having before ascribed this change to divine grace in exclusion of works, lest he should seem thereby to discourage good works, he here observes that though the change is to be ascribed to nothing of that nature (for we are the workmanship of God), yet God, in his new creation, has designed and prepared us for good works: Created unto good works, with a design that we should be fruitful in them. Wherever God by his grace implants good principles, they are intended to be for good works. Which God hath before ordained, that is, decreed and appointed. Or, the words may be read, To which God hath before prepared us, that is, by blessing us with the knowledge of his will, and with the assistance of his Holy Spirit; and by producing such a change in us. That we should walk in them, or glorify God by an exemplary conversation and by our perseverance in holiness.

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.

But God, who is rich in mercy,.... Mercy is a perfection of the divine nature, and is essential to God; and may be considered with respect to the objects of it, either as general, extending to all men in a providential way; or as special, reaching only to some in a way of grace; for though mercy is his nature, yet the display and exertion of it towards any object, is the act of his will; and special mercy, with all the blessings and benefits of it, is only exhibited in Christ Jesus: and God is said to be "rich" in it, because he is free and liberal in dispensing it, and the effects of it; and that to a large number of persons, in great abundance and variety, by various ways, and in divers instances; as in the covenant of grace, in the mission of Christ, in redemption by him, in regeneration, in pardon of sin, and in eternal salvation; and yet it is inexhaustible and perpetual; and this sets forth the excellency and glory of it: for his great love wherewith he loved us; the love of God to his chosen people is very great, if it be considered who it is that has loved them, God and not man; who is an infinite, unchangeable, and sovereign Being; and his love is like himself, for God is love; it has heights and depths, and lengths and breadths immeasurable; it admits of no variation nor alteration; and is altogether free, arising from himself, and not from any motives and conditions in men: and if the persons themselves are considered, who are the objects of it, men, sinful men, unworthy of the divine notice and regard; and that these are loved personally, particularly, and distinctly, and not others; nakedly, and not theirs, or for any thing in them, or done by them, and that notwithstanding their manifold sins and transgressions: to which may be added, that this love is represented as a past act; and indeed it is from everlasting, and is antecedent to their being quickened, and was when they were dead in trespasses and sins; and is the source and spring of the blessing next mentioned: so the divine love is often called in the Cabalistic writings of the Jews (t), , "great love". (t) Zohar in Gen. fol. 8. 4. & in Exod. fol. 102. 3. Lex. Cabal. p. 44. 45.

Arm yourselves with meekness, become the imitators of His sufferings, and of His love, wherewith He loved us when He gave Himself a ransom for us.

"But God, being rich in mercy." Not merely merciful, but rich in mercy; as it is said also in another place; "In the multitude of thy mercies." And again, "Have mercy upon me, according to the multitude of thy tender mercies."

"For His great love, wherewith He loved us." Why did He love us? For these things are not deserving of love, but of the sorest wrath, and punishment. And thus it was of great mercy.

These are the true riches of God’s mercy, that even when we did not seek it mercy was made known through his own initiative.… This is God’s love to us, that having made us he did not want us to perish. His reason for making us was that he might love what he had made, seeing that no one hates his own workmanship.

We were doing deeds worthy of implacable wrath, but God, he says, is not simply merciful, but also "rich in mercy." And love from great mercy. For otherwise how would we — children of wrath — have been deemed worthy of love?

After exaggerating their state of festering sin (2:1), the Apostle recounts here the blessing of the grace of justification. Concerning which he does two things: First, he sets down the blessing itself. Secondly, he explains it (2:8). The blessing is described with reference to its three causes: First, the efficient cause. Secondly, the formal or exemplary cause (2:5). Thirdly, the final cause (2:7). The efficient cause of the divine blessing of justification is God's charity: "But God, who is rich in mercy, for his exceeding charity wherewith he loved us." He states "for his exceeding charity" since we can think of a fourfold goodness and efficacy of the divine love. First, it brought us into existence: "For you love all things that are, and hate none of the things which you have made" (Wis 11:25). Second, he made us according to his own image, capable of enjoying his own beatitude: "He came from Miribath-Kadesh. At his right hand a fire blazed forth. He has loved the people; all the saints are in his hand" (Deut 33:2-3). Third, he renewed men corrupted by sin: "Yea, I have loved them with an everlasting love; therefore have I drawn thee, taking pity on thee" (Jer 31:3). Fourth, for our salvation he gave over his own Son: "For God so loved the world, as to give his only begotten Son" (Jn 3:16). Hence Gregory exclaims: "O the incalculable love of your charity! To redeem slaves you delivered up your Son." He then asserts "who is rich in mercy." When a man's love is caused from the goodness of the one he loves, then that man who loves does so out of justice, inasmuch as it is just that he love such a person. When, however, love causes the goodness in the beloved, then it is a love springing from mercy. The love with which God loves us produces goodness in us; hence mercy is presented here as the root of the divine love: "The favors of Yahweh I will recall, the praises of Yahweh for all that Yahweh has done for us... which he has given according to his kindness and the multitude of his mercies" (Is 63:7). And "where is your zealous care and might, your surge of pity and mercy toward me?" (Is 63:15). God is said to be "rich in mercy" because he possesses an infinite and unfailing mercy, which man does not. For man has a mercy that is bounded or limited in three ways. Firstly, in bestowing temporal benefits, man's mercy is restricted by the amount of his own possessions. "If you have little, do not be afraid to give from that little" (Tob 4:8); whereas God "enriches all who call upon him" (Rom 10:12). Secondly, the mercy of man is limited since he can only pardon offenses against himself. Even with these there ought to be a certain qualification; he should not forgive so indiscriminately that whoever is pardoned becomes more bold, prone and ready to offend again. "For, because sentence is not speedily pronounced against the evil, the hearts of the sons of men are fully set to do evil" (Eccl 8:11). But nothing can harm God and hence he can forgive every offense: "If you sin, what harm do you do to him?" And a little further on, "And if you act rightly, what do you give him?" (Job 35:6-7). Thirdly, a man shows mercy in remitting punishment; yet here too a qualification must be observed: he must not contravene the justice of a higher law. God, on the other hand, can remit all punishment since he is not bound by any higher law: "Who gave him charge over the earth? Or who else set the land in its place?" (Job 34:13). Thus the mercy of God is infinite because it is not limited by a scarcity of wealth, nor is it restricted through a fear of injury, nor by any higher law.

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.

But God, who is rich in mercy - As they were corrupt in their nature, and sinful in their practice, they could possess no merit, nor have any claim upon God; and it required much mercy to remove so much misery, and to pardon such transgressions. His great love - God's infinite love is the groundwork of our salvation; in reference to us that love assumes the form of mercy, and that mercy provides the Savior, the Lord Jesus Christ. And therefore the apostle adds, Eph 2:5 : By grace ye are saved - it is by God's free mercy in Christ that ye are brought into this state of salvation. See on Eph 2:8 (note).

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.

God, who is rich--Greek "(as) being rich in mercy." for--that is, "because of His great love." This was the special ground of God's saving us; as "rich in mercy" (compare Eph 2:7; Eph 1:7; Rom 2:4; Rom 10:12) was the general ground. "Mercy takes away misery; love confers salvation" [BENGEL].