Ephesians 2:21 Ulasan

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.

In whom all the building fitly framed together,.... This building is to be understood of all the saints, and people of God; of the whole universal church, which is God's building; and is a building of a spiritual nature, and will abide for ever: and this is fitly framed together; it consists of various parts, as a building does; some saints are comparable to beams, some to rafters, others to pillars, &c. and these are joined and united to one another, and are set in an exact symmetry and proportion, and in a proper subserviency to each other; and so as to make for the good, the strength, and beauty of the whole. And it all centres in Christ; he has a great concern in this building; he is the master builder, and the foundation and cornerstone; and it being knit together in him, groweth unto an holy temple in the Lord: it grows by an accession of new stones, or of souls called by grace, and added to it; for this building is not yet openly and visibly completed, as it will be; in order to which the ministry of the word, and administration of ordinances are continued; and this will be in the latter day, when the number of God's elect, among Jews and Gentiles, shall be gathered in: and this growth may be understood also of an increase of those, who are openly laid in the building; of their spiritual growth into their head, Christ; and of an, increase of grace in them; which the word and ordinances are means of, under a divine blessing: and this building grows unto an "holy temple", the Gospel church state, called a "temple", in allusion to the temple at Jerusalem; whose materials were stones made ready and hewn, before they were brought thither; and whose magnificence, beauty, and glory, were very great; and it was the place of public worship, and of the divine abode, and was a very significant emblem of the church of God; see Co2 6:16, which is an "holy" one, set apart for holy uses, and internally sanctified by the Spirit of God; and which is discovered by external holiness of life, and conversation in the members of it: and this is said to be "in the Lord"; which phrase may refer to the word "groweth", and denotes that growth and increase, both of persons and grace, the church has in, and from the Lord Jesus Christ; or to the word "holy", and intimates, that the holiness of the church, and every member of it, is also in and from the Lord; or to the word "temple", which is built for him to dwell in.

Mark, how he knits it all together, and represents Him at one time, as holding down the whole body from above, and welding it together; at another time, as supporting the building from below, and being, as it were, a root, or base. And whereas he had used the expression, "He created in Himself of the twain one new man;" by this he clearly shows us, that by Himself Christ knits together the two walls: and again, that in Him it was created. And "He is the first-born," saith he, "of all creation," that is, He Himself supports all things. Whether you speak of the roof, or of the walls, or of any other part whatsoever, He it is supports the whole. Thus he elsewhere calls Him a foundation. "For other foundations," saith he, "can no man lay than that which is laid, which is Jesus Christ." "In whom each several building," he saith, "fitly framed together." Here he displays the perfectness of it, and indicates that one cannot otherwise have place in it, unless by living with great exactness.

It is maintained by some that the whole edifice built on the foundation of the apostles and prophets comprises not only human souls but also angelic powers, so that all equally will become the abode of God. They argue that it would be absurd if angels and all the blessed forces who serve God in heaven would have no part in this blessedness. For in this is a building, put together harmoniously, that is growing into a holy temple of God to be an abode of God in the Spirit.

He called this stone a cornerstone not merely because it is at the corner but because it is the first and most important stone. From it begins the foundation of the corner which joins and couples two things to make them one. Souls above already with Christ are united together with those that live in holiness and receive Christ in a mystery that is present. Souls below that are Christ’s, including those of the Gentiles, are also joined by that cornerstone, Jesus Christ.

All souls made spiritual through Christ are joined and built up into a holy temple, where God dwells. As Christ is in all and God in Christ, all are a temple of God through Christ.

On the cornerstone, he says, that is Christ, the entire building — namely all believers, joined organically and inseparably — grows and is filled up, so as to become temples of God. "And I will set My dwelling among you," He says, "and will walk among you" (Lev. 26:11–12). For the Church (ἐκκλησία) in general, that is the assembly of all believers, is a temple of God, and so too is each person individually. "In the Lord" is said instead of — by the grace of the Lord, and not by our labors. And by the word "being fitted together" he shows that we cannot be built into a temple of God in any other way than by leading such a life as corresponds to the cornerstone.

Next, he treats of the building's construction. In erecting any building four stages are requisite. First is the foundation of the edifice, second is the construction, third its increase, and fourth is the completion. He briefly touches on these. In saying "in whom" he designates the foundation which principally is Christ and secondarily the doctrine of the Apostles and Prophets: "For other foundation no man can lay, but that which is laid; which is Christ Jesus" (1 Cor 3:11). He discusses the second briefly in "all the building being framed together." Understood allegorically, this signifies the Church herself which is built up when men are converted to the faith. Taken morally it signifies a sanctified soul, and then this building is erected when good works are built upon Christ. "Lady wisdom builds her house" (Prov 14:1); "Let each man take care how he builds on it" (1 Cor 3:10). With Christ as foundation, every spiritual edifice—whether of the Jews or of the Gentiles—is constructed by God's power. "If Yahweh does not build the palace, in vain do its builders work on it" (Ps 127:1). "Every house is built by someone; but the builder of all things is God" (Heb 3:4). Yet the building is constructed instrumentally either by the man who builds up himself, or by prelates. He touches on the third when he states "grows up into an holy temple"; this happens when the number of those saved increases. "The word of the Lord continued to spread, and the number of the disciples multiplied greatly in Jerusalem" (Acts 6:7). It also grows when a man makes progress in good works, and he grows in grace to the degree that he becomes a holy temple. A temple is the dwelling place of God and must be holy: "The Most High sanctifies his dwelling" (Ps 46:5). Since we should be inhabited by God, that he might live in us, we ought to prepare ourselves in order to be holy. "Do you not know that you are the temple of God, and that the Spirit of God dwells in you?" (1 Cor 3:16). "See God's dwelling is with men, and he will dwell with them" (Rev 21:3). But are we not temples of God from the instant we possess charity? I reply that it is so. And the more we progress, so much the more will God dwell within us. Hence, the fourth requisite to this building is its perfection and completion, which he states to be "in the Lord."

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.

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.

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.

In whom--as holding together the whole. fitly framed--so as exactly to fit together. groweth--"is growing" continually. Here an additional thought is added to the image; the Church has the growth of a living organism, not the mere increase of a building. Compare Pe1 2:5; "lively stones . . . built up a spiritual house." Compare Eph 4:16; Zac 6:12, "The Branch shall build the temple of the Lord," where similarly the growth of a branch, and the building of a temple, are joined. holy--as being the "habitation of God" (Eph 2:22). So "in the Lord" (Christ) answers to "through the Spirit" (Eph 2:22; compare Eph 3:16-17). "Christ is the inclusive Head of all the building, the element in which it has its being and now its growth" [ALFORD].