เอเฟซัส 2:19 วิจารณ์

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.

Now therefore ye are no more strangers..... Alluding to the name "a stranger", by which the Jews called the Gentiles; meaning that they were not now strangers to God, to the grace of God, the love of God, and communion with him, nor to the throne of his grace; nor to Christ, to his person, his work and office, to his righteousness, to his voice, and to believing in him; nor to the Holy Spirit, as an enlightener, a comforter, the spirit of adoption, and as a seal and earnest of future glory; nor to their own hearts, the corruption and deceitfulness of them; nor to the devices of Satan; nor to the covenant of grace, its blessings and promises: and foreigners: in the commonwealth of Israel, in the church of God; but fellow citizens with the saints: the city they belong to is either the church below, which is the city of God, of his building, and where he dwells, of which Christ is the foundation, which is strongly fortified with the walls and bulwarks of salvation, is delightfully situated by the river of divine love, and is endowed with various privileges; or heaven above, which is a city of God's preparing and building also, and where he has his residence, and which is the habitation of angels and saints; of this city in either sense saints are citizens; such who are saints by separation, who are set apart by the Father's grace, and by imputation, or through Christ's being made sanctification to them, and by the regenerating grace of the blessed Spirit; and these, as they have a right to a name and a place in the church on earth, have also their citizenship in heaven; and which they have not by birth, nor by purchase, but by the free grace of God, which gives them both a right and a meetness; and believing Gentiles are upon equal foot of grace and privilege with believing Jews: and of the household of God: and which is sometimes called the household of faith, the church of God consisting of believers, the family in heaven and in earth named of Christ; in which family or household God is the Father, Christ is the firstborn, ministers are stewards; and here are saints of various growth and size, some fathers, some young men, some children: and to this family all believers belong, whether Gentiles or Jews; and which they come into, not by birth, nor by merit, but by adopting grace; and happy are they that belong to this city and house! they are freed from all servitude and bondage; they can never be arrested, or come into condemnation; they have liberty of access to God, and share in the fulness of grace in Christ; they are well taken care of; they are richly clothed, and have plenty of provisions; and will never be turned out, and are heirs of a never fading inheritance.

Perceive ye that it is not with the Jews simply, no, but with those saintly and great men, such as Abraham, and Moses, and Elias? It is for the self-same city with these we are enrolled, for that we declare ourselves. "For they that say such things," saith he, "make it manifest that they are seeking after a country of their own." No longer are we strangers from the saints, nor foreigners. For they who shall not attain to heavenly blessings, are foreigners. "For the Son," saith Christ, "abideth for ever." "And of the household," he continues, "of God." The very thing which they at the first had, by means of so many toils and troubles, hath been for you accomplished by the grace of God. Behold the hope of your calling.

Believers become “fellow citizens” in a way analogous to all those who desired the peace of Rome. They brought gifts and were accepted as Roman citizens, as were the people of Cilician Tarsus. Paul was a Roman citizen of that city. So too anyone who has joined himself to the Christian faith becomes a fellow citizen of the saints and a member of God’s household.

What are we to understand by “fellow citizens with the saints?” It implies a distinction between citizens and saints. But if this is so, who are the saints and who are the citizens? Saints refers to the apostles, prophets and all who formerly experienced God or spoke divinely through the Spirit dwelling within them. They in some way beheld God’s presence, as did Abraham, either through the flesh, through the Spirit or through both flesh and Spirit, as with all the apostles. Those who have later believed in Christ without any such special means are “fellow citizens with the saints and members of God’s household.”

Since the Son abides forever, those who do not attain the heavenly city are strangers and sojourners. But we are not such now, but rather fellow citizens with the saints; not simply of the Jews, but of their saints — the patriarchs and prophets — and we are enrolled in that very same city, the city that is in heaven, the eternal one, which they too earnestly sought. What those men barely achieved through great labors, we have received through grace, having become God's own (members of His household). This is the hope of our calling: for it is in that very hope that we are called, so that we might receive this.

Once he has made it clear that the Gentiles have been admitted to spiritual blessings together with the Jews (2:13), he goes on to teach that in these blessings the Gentiles are not of less eminence than the Jews themselves; they enjoy a completely equal access to Christ's blessings. In reference to this he does two things: First, he presents what he has in mind. Secondly, he clarifies this presentation by an example (2:20). Regarding the first he makes two points: First, he excludes what was true of their past state from their present state. Secondly, he concludes to what is fitting for their present state (2:19b). In drawing a conclusion, the Apostle says "Now therefore you are no more strangers and foreigners," and it should be recognized that a similar conclusion follows from the premises. First, indeed, from this, that both Jews and Gentiles are united and are reconciled to God. In the second place, they both have access in one Spirit to the Father. Together they are conformed to the whole Trinity; to the Father whom they approach, to the Son through whom, and to the Holy Spirit in whom they have access in unity. Hence, they in no way lack a share in spiritual goods. To understand the text it must be realized that the community of the faithful are sometimes referred to as a house in the Scriptures: "that you may know how to behave thyself in the household of God, which is the church of the living God" (1 Tim 3:15). At other times it is called a city: "Jerusalem, which is built as a city" (Ps 121:3). A city possesses a political community whereas a household has a domestic one; these differ in two respects. For those who belong to the domestic community share with one another private activities; but those belonging to the civil community have in common with one another public activities. Secondly, the head of the family governs the domestic community; while those in the civil community are ruled by a king. Hence the analogy: what the king is in the realm, this the father is in the home. The community of the faithful contains within it something of the city and something of the home. If the ruler of the community is thought of, he is a father: "Our Father, who art in heaven" (Mt 6:9); "I thought you would call me Father and would not turn from following me" (Jer 3:19). In this perspective, the community is a home. But if you consider the subjects themselves, it is a city since they have in common with one another the particular acts of faith, hope and charity. In this way, if the faithful are considered in themselves, the community is a civil one; if, however, the ruler is thought of, it is a domestic community. This is why the Apostle writes the two words here: "strangers and foreigners." For what the stranger is to the home, that the foreigner is to the city. A stranger is an outsider, as it were, of a family: "It is a miserable life to go from house to house, and where you are a guest you may not open your mouth" (Sir 29:24). A foreigner is as an alien to the city into which he comes. As though the Apostle said: Formerly you were estranged from the community of believers, as strangers to a home and foreigners to a state—and as the proselytes were to the Old Law—but this is true no longer, for "you are no more strangers and foreigners." Next, he draws the conclusion of what their present state is, stating "but you are fellow citizens with the saints and the domestics of God." As if he had said: Since the community of the faithful is termed a city in relation to its subjects, and a home relative to its ruler, the assembly to which you are called is the city of the saints and the house of God. "He who made perfect the glorious dwellings of Jacob speaks in you, city of God" (Ps 87:3). Hence Augustine remarks: "Two loves have formed two cities. For the love of God, even to the contempt of self," namely, of the man loving, "builds the heavenly city of Jerusalem. But the love of self, even to the contempt of God, builds the city of Babylon." Everyone, then, either is a citizen with the saints if he loves God to the contempt of self; or, if he loves himself even to the contempt of God, he is a citizen of Babylon.

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.

Ye are no more strangers - In this chapter the Church of God is compared to a city, which, has a variety of privileges, rights, etc., founded on regular charters and grants. The Gentiles, having believed in Christ, are all incorporated with the believing Jews in this holy city. Formerly, when any of them came to Jerusalem, being ξενοι, strangers, they had no kind of rights whatever; nor could they, as mere heathens, settle among them. Again, if any of them, convinced of the errors of the Gentiles, acknowledged the God of Israel, but did not receive circumcision, he might dwell in the land, but he had no right to the blessings of the covenant; such might be called παροικοι, sojourners - persons who have no property in the land, and may only rent a house for the time being. Fellow citizens with the saints - Called to the enjoyment of equal privileges with the Jews themselves, who, by profession, were a holy people; who were bound to be holy, and therefore are often called saints, or holy persons, when both their hearts and conduct were far from being right in the sight of God. But the saints spoken of here are the converted or Christianized Jews. Of the household of God - The house of God is the temple; the temple was a type of the Christian Church; this is now become God's house; all genuine believers are considered as being οικειοι, domestics, of this house, the children and servants of God Almighty, having all equal rights, privileges, and advantages; as all, through one Spirit, by the sacred head of the family, had equal access to God, and each might receive as much grace and as much glory as his soul could possibly contain.

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.

Now, therefore--rather, "So then" [ALFORD]. foreigners--rather, "sojourners"; opposed to "members of the household," as "strangers" is to "fellow citizens." Phi 3:19-20, "conversation," Greek, "citizenship." but--The oldest manuscripts add, "are." with the saints--"the commonwealth of (spiritual) Israel" (Eph 2:12). of God--THE FATHER; as JESUS CHRIST appears in Eph 2:20, and THE SPIRIT in Eph 2:22.