Ephesians 2 Bible Study Notes
(avg. read time: 4–9 mins.)
Translation
2:1 Even though you were dead in your transgressions and sins, 2 in which you formerly walked according to the age of this world, according to the ruler of the power of the air, the spirit that is now at work in the children of disobedience—3 among whom we also conducted ourselves by the desires of our flesh by enacting the wishes of the flesh and its intentions, we also were by nature children of wrath, as even the rest are—4 but God, being rich in mercy, because of the abundance of his love with which he loved us, 5 even though we also were dead in those transgressions, made us alive together with Christ—by grace you have been saved—6 and raised us together and seated us together in the heavenly realms with Christ Jesus, 7 so that in the coming ages he might show the exceeding richness of his grace in kindness upon us in Christ Jesus. 8 For by grace you have been saved through faith, and this not from yourselves, it is God’s gift, 9 not by/from works, so that no one should boast. 10 For we are his workmanship, having been created in Christ Jesus for/for the sake of good works that God prepared in advance, in order that we should walk in them.
11 Therefore remember that formerly you where gentiles in flesh, who are called “uncircumcision” by the so-called “circumcision,” which is done in the flesh by human hands, 12 because you were at that time separate from Christ, excluded from the citizenship of Israel and strangers/outsiders of the covenants of the promise, not having hope and without God/in denial of God in the world. 13 But now in Christ Jesus you who were formerly far away have been brought near by the blood of Christ. 14 For he himself is our peace, the one who made both groups one and who destroyed the dividing wall, that is the barrier, who abolished/brought to nothing the enmity in his flesh, 15 which is the law of the commandments in the decrees, in order that he should construct the two in himself into one new human/humanity, thereby making peace, 16 and should reconcile both in one body to God through the cross, by killing the enmity by it. 17 And he came and proclaimed the good news of peace to you who were far away and peace to those who were near; 18 because through him we both have the access in one Spirit to the Father. 19 So then you are no longer strangers/outsiders and aliens, but you are fellow citizens with the saints and are of the household of God, 20 having been built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, 21 in whom the whole building, because it is fit together, is growing into a holy temple/sanctuary in the Lord, 22 in whom also you are being built together into a dwelling of/for God in the Spirit.
Observations
As in the previous unit of text, we see how resurrection and exaltation are linked. However, here the resurrection and exaltation language does not only apply to Jesus, but to those who are his body. This fits with OT precedents, as we see in Dan 7:22, 27; and 12:2–3. It also fits with other NT texts, as we see most vividly in Rev 3:21 and 5:10. These connections remind us that the blessings we receive as Christians are not some arbitrary rewards, but they are fulfillments of promises and are organic to our union and identification with, as well as our participation and incorporation in, Christ. This is a way in which Paul expresses the outcome of making the gospel story our story.
As in the old covenant, God’s redemption precedes instructing people how to live (Exod 20:2; Deut 9:5–6). And as in the promise of return, which will later be articulated in terms of new exodus, transformation begins before the works people manifest (Deut 30). This is what was promised in texts such as Jer 31 and Ezek 36, and it is these promises into which gentiles have been incorporated, along with the Jews to whom they were first promised. And it is these promises that we have the first fruits of in the present time as we await the fullness to come.
One of the most interesting images Paul uses in this chapter is in describing us as God’s ποίημα (2:10). This is where we get the word “poem” from. But more basically, it means “workmanship” and it can also have the sense of “work of art.” What is that workmanship or work of art? That’s what the rest of the chapter is about: the body of Christ. That is the work of art that God makes out of so many different pieces. Those pieces are not only the individuals involved, but also the good works God prepared for them to do. Good works are crucial to sanctification, which involves us being made like Christ, that is, our formation into his image and likeness.
The chapter and verse divisions are later, of course, and they are not always helpful for figuring out how to properly divide texts into units, but it is notable that this text divides almost in half by the verse count. And the two halves are notable for dealing with the two dimensions of God’s work in the cross: the vertical and the horizontal. The former does not disappear in the second half of the chapter, but it is subsumed as the assumed foundation in the exposition on the horizontal. That is, vv. 1–10 focus on how God reconciled humanity to himself, while vv. 11–22 focus on how, in doing so, God also reconciles humans to one another. One particularly vivid image for this is the description of God destroying the dividing wall (v. 14). The source of this image is the dividing wall ensuring that the gentiles were excluded from the court of Israel or the court of women in the temple complex (cf. Acts 21:27–29).
Another interesting side to what we see here are the statements in 2:12 and 19 that the gentiles were once strangers and foreigners/aliens, but are so no longer. Like the reminders in the Torah of Israel’s origins as resident aliens (Gen 12:10; 15:13; 17:8; 19:9; 20:1; 21:23, 34; 23:4; 26:3; 28:4; 32:4; 35:27; 36:7; 37:1; 47:4; Exod 2:22//18:3; 6:4; 22:21; 23:9; Lev 19:34; Deut 10:19; cf. Deut 23:7; 24:18, 22), these statements remind the gentiles of where they came from and that they have only come to where they are because of God’s grace in breaking down the walls between Jews and gentiles to make one temple out of both. These statements become all the more poignant as Jews have composed a smaller and smaller proportion of the covenant community and the aliens have outnumbered the natives. And yet this majority must remember where they came from and never be presumptuous about where they are in the divine plan. It was for the union of aliens and natives that God tore down the wall and brought them in, not for the former to uproot the latter.
When Paul refers in v. 17 to “the good news of peace to you who were far away and peace to those who were near,” he is drawing from the language of Isa 57:19. There it is part of the eschatological message proclaimed through the prophet. It is especially apropos for Paul to use this language in this context because this declaration appears in the context of Isa 56:3–8, which includes the promise of incorporating the foreigner into the people of God when God’s other promises come to fruition. That is what the Christians have already seen come to pass.
Reflection Questions
What does this text say about God the Father?
God is rich in mercy and abundant in love. Out of these qualities, he has given us newness of life with Christ in anticipation of the literal resurrection with Christ. His grace has saved us. He has raised and exalted Christ. He gives us our faith. God has made us his workmanship/poem in Christ. God has given us good works by which to follow his will. We have access to him through Christ in the Spirit. God has made us his household is making us into a dwelling for himself.
What does this text say about God the Son?
He was raised and exalted by God the Father. His fate defines the fate of those who are in and with him. Christ defines the reality of those who are in him. His blood has incorporated us into his family and his body and united us in the process. He destroyed the barriers between us in his own death and subsequent resurrection, thereby effecting reconciliation between us and God, as well as between each other. He has proclaimed the good news of peace to us. He has created a new humanity in himself. We have access through him in the Spirit to God. He is the cornerstone of the temple that he has made us into.
What does this text say about God the Holy Spirit?
We have access in him through Christ to God. God is making us to be a dwelling in him (this is a way of referring to the Spirit’s sanctifying work).
What does this text say to or about the people of God?
We were once dead in sin, but God has made us alive together with Christ, in anticipation of our literal resurrection. We are now inhabitants of a new age. We once were as others now are, but they too can become like us by the resurrecting power of God. We have been saved by God’s grace. We have been and will yet be raised and exalted with Christ. Even our faith is a gift of God, as are our works. We are God’s workmanship in Christ. We are to be characterized by faith, love, and hope. We have been incorporated into the larger family of God and the larger story and covenantal promises that are linked. He has made us one. Our relationships with one another should reflect peace and reconciliation that comes from God’s work in Christ. We are a new humanity in Christ. We were once strangers and aliens, but now we are fellow citizens. We are one building/temple in Christ, built on the foundation of the apostles and prophets, with Christ as our cornerstone.