Chapter 2 is linked by a connective and to Paul’s unceasing prayer for the Ephesian Christians as is portrayed in the latter portion of chapter 1, in which he beseeches God to help his readers to fully understand the divine power that resulted in the resurrection of Jesus Christ and placed Him at God’s right hand in the heavenlies above all principality, power, might, dominion and above every name in every age.

This chapter opens with man in a state of death (both physically and spiritually). It then introduces divine power, the same power previously spoken of by Paul in the concluding verses of chapter 1, which affects a miraculous change in man. The emphasis, in Christ, continues in chapter 2. This two-word relationship, or its equivalent, is used several times throughout the chapter (vss. 6, 7, 10, 13, 21, 22).

It’s always important to remember that Christianity is not a religion—“religion” being man’s self-efforts (works) to achieve the approbation (approval) of God. It is, on the other hand, a union or relationship with a Person, Jesus Christ, which can only be achieved by faith alone in Christ alone. Once a person enters into this union with Jesus Christ, God no longer sees the person as a sinner with a future of doom. Why? Because the person is now in Christ and God only sees the righteousness of Christ that was purchased for the sinner on the cross of Calvary. This is truly a message of love written in blood on an old Roman rugged cross over 2,000 years ago.

A Christian’s true identity is in Christ. The following is true regarding any person in Christ:

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In the opening verse of this chapter Paul reminds the Ephesian Christians that they were once dead, as a result of their “sin nature,” which resulted from Adam’s sin and was passed on to everyone afterwards, but also as a result of their trespasses and sins. To be dead is to be lifeless toward God, which has both physical (temporal deterioration) and spiritual (eternal) ramifications. Such death meant that their physical bodies would always be in a state of decay until finally succumbing to physical death and that their spirit had no destination other than eternal separation from God in a place called hell.

The cause of their death was “trespasses and sins.” A “sin” is any form of wrongdoing (thought, word or deed that falls short of God’s holiness or perfection), committed consciously or unconsciously. A “trespass” is a sin that is committed in open (conscious) violation of a “known law.” Both types of sin are the result of the inherited “sin nature,” which comes through the bloodline of the male gender down to everyone born by a human mother and a human father. Sin was/is always present, whereas trespasses came upon the introduction of law.

The words, “He made alive,” (or “hath He quickened” in the KJV), are in italics in the Bible. The reason for this is that they were added by the translators to facilitate the meaning of the passage from verse 1 to verse 5. They really are not absolutely necessary since the meaning is clear and remains the same even without them; therefore, comment will be made regarding them when this commentary comes to verse 5.

Paul continues to elaborate on the condition of the Ephesians when they were “dead in trespasses and sins” by saying, in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience. In other words and because they had no life-line to God and were being controlled wholly by the sin nature, they conducted their lives in accordance with the beliefs, attitudes, norms, rules and practices of the “world-system” (human society or life-pattern). He goes on to confirm that the world-system was under the authority of the “prince of the power of the atmosphere” (the realm of evil spirits) who is the spirit (Satan) that now empowers or energizes the “sons of disobedience” (the lost—those without Christ).

It is well to remember that in addition to the cults and “isms” of this world, there is a great deal of “religion” that calls itself “Christian,” which Satan uses just as effectively as those religions that do not recognize Jesus Christ as God. Turn on the television and switch to the “Christian” channels and review the numerous services that emphasize God, extreme emotionalism, healings and other “miraculous” activities—but NEVER CHRIST. These never forget to fan the fire of self-promotion or to solicit for additional monetary contributions, but they often forget to clearly present Christ crucified, buried and resurrected—and that salvation is only by faith alone in Christ alone.

Jesus made it clear that the two distinguishing characteristics of true Christianity are (1) the uplifting and proclamation of Him by means of the Gospel (the good news of redemption by the death, burial and resurrection of Jesus Christ), which is only achieved by faith alone in Christ alone, and (2) the demonstration of love toward each other and toward the lost. Additionally, Christians who live in accordance with God’s plan will always have a hunger for Bible doctrine. Because it is crucial to them that they become more like Jesus by increasing their knowledge of Him through His Word.

Paul, by the use of the plural pronoun we, next includes himself among his readers in describing their condition prior to coming to Jesus Christ. He says, among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others. “Among whom” refers back to the “sons of disobedience” (the lost). Paul and his readers once were a part of this crowd. They were controlled by and lived to fulfill the passions of their flesh. The flesh here refers to the sinful nature, which incorporates and is inextricably linked to the mind. These obsessions of the lost person range from legitimate appetites to those that are perverse. In this context Paul is referring more to those appetites that are illegitimate, corrupted and apart from the holiness of God. They were in fact “children of wrath,” meaning that they lived under the wrath of God—they were objects of wrath by the fact that they were “outside of Christ.”

It is interesting to note that in verses 2 and 3 man’s three enemies are mentioned as:

To put it in other words man’s enemies are within and without. He must face all the Godless persuasions of his society, he must face Satan and his cohorts who constantly seek to spiritually devour him and he must face himself with all his inborn instincts and disposition to sin. Without Jesus Christ man has no hope of overcoming such formidable foes—and no hope of eternal life.

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Here is the greatest “but-transition” in God’s Word. Immediately before it Paul has outlined the condition of man in his lost state. Man is a complete failure. He is totally and spiritually dead in his trespasses and sins. Man by himself, under his own power and ability, is completely hopeless. There simply is no way man can pull himself up “by his own bootstraps” and please God. Man faces only the impossible in his pitiful efforts to achieve anything that is truly spiritual. He is utterly corrupted; he is desperately lost.

If Paul stops here then it could only be concluded that the Ephesian to whom Paul is writing are doomed. But praise God he doesn’t stop, he goes on. With the word “but” he introduces a truly fantastic change that not only took place in these Ephesian readers, but it is a change that takes place in every single human being who by faith alone in Christ alone receives God’s gift of eternal life—a change from the doom and despair of God’s eternal judgment to unspeakable joy and peace in God’s eternal loving care.

The second word in verse 4 is “God,” the Author of this change. No one else could or would have done it. And why is this? Because no one else is as “rich in mercy” as God Himself. The Greek word for “mercy” is eleos, which is the outward manifestation of pity; it assumes need on the part of him who receives it, and resources adequate to meet the need on the part of him who shows it. In this context God took pity on man, knowing that there was nothing man could do to merit eternal life and thereby escape God’s holy and sure judgment.

Although God could have, “He has not dealt with us according to our sins, nor punished us according to our iniquities.” (Psalm 103:10) Man truly deserved nothing other than full and eternal punishment as his just deserts for his initial and continued rebellion toward His Creator—but for the rich mercy of God, this would have been man’s outcome.

And what was the basis for God’s rich mercy toward man? It was based on His great love toward man—the pinnacle of His creation. This is an unfathomable thought for man’s finite intellect. How can God love such a weak and fragile creature who without fail immerses himself in pride and constantly rejects and belittles His Creator? In any remotely similar circumstance between men no such love could ever exist. It is only with the Deity that such can be the case. God’s love is great:

And God extended His great love and mercy toward man, as he says, even when we were dead in trespasses, and made us alive together with Christ—man is raised up with Him and seated with Him in the heavenlies.

By establishing that God has raised us up together, and made us sit together in the heavenly places in Christ Jesus, Paul is saying that every Christian should know that right now and right where he stands he is spiritually in Christ who is seated at God’s right hand in heaven. Every Christian should realize that his personal eternal life has already begun. He will never suffer spiritual death again. By his union with Christ he is seen as already delivered from this present evil world and seated in Christ in glory. This is how God sees him. Yet, from a practical standpoint, it must be appropriated by faith (living faith) on a daily basis—Colossians 2:6. If this is done, the Christian will then no longer be earthbound, occupied with the trivial and the transient. He will seek those things that are from above, where Christ is seated at the right hand of God (Colossians 3:1).

And what is the ultimate purpose or outcome for God’s love and mercy, which saves man by means of His grace? It is that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus.

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Paul sums up this miraculous change that every person who has by faith alone in Christ alone received Jesus Christ as his personal Savior. In this passage, containing two of the most quoted verses of Scripture by evangelical Christians, God’s plan of salvation is capsulated; and the passage consummates this section on the believer’s past, present and future.

Paul makes it clear that the rich mercy and great love of God that together are insufficient to affect a person’s salvation are in fact the ignition for God’s engine of grace, which indeed allows a holy God to reconcile His love and mercy with His attribute of justice in the salvation of mankind. The Greek word for grace is charis, which is “a favor done without expectation of return; the absolutely free expression of the loving kindness of God to men finding its only motive in the bounty and benevolence of the Giver; unearned and unmerited favor.” And it is for by [this] grace you have been saved through faith. God’s rich mercy and great love resulted in His exercise of His grace-gift of Jesus Christ, His only begotten Son, to die in man’s place in order to pay man’s penalty-price for sin so that man (any person) may exercise his will in a faith-decision (a non-meritorious commitment of trust) in Jesus Christ as his personal Savior and thereby receive freely the gift of eternal life.

It is important that the Christian never forgets that Christianity is strictly based on faith. Religion on the other hand is based on works. It is faith alone that is the instrument ordained by God whereby a person obtains eternal life. It is faith alone (a living faith) that God also requires of the Christian in order to live the Spirit-controlled life. Faith (an abiding belief and trust—(1) an intellectual acceptance of the facts coupled with (2) a genuine, willful and heart-felt commitment of trust in the Person of the facts) alone honors God. Anything else beside or in addition to faith will discredit Him. Anything else beside or in addition to faith will especially dishonor, insult and offend Jesus Christ and His sacrifice on the cross of Calvary.

It is sad that so many adhere to disbelief because, as they say, they have intellectual problems. Actually they have moral rather than intellectual problems if only they would face up to them. Sin is the real problem in the heart of man. If thought through, faith in God and His Word is the sanest, most rational and most sensible thing a person can do. To trust one’s Creator and Redeemer is only logical and reasonable. If man cannot trust Him, whom can he trust?

Paul then says, “and that not of yourselves; it is the gift of God.” Here the strict-Calvinist will attempt to demonstrate that the words “that” and “gift of God” refer back to faith. They attempt this in an effort to prove that God is totally instrumental in the salvation of a person; that the individual has no say in the matter whatsoever. Of course God could have ordained it this way, but He did not.

God is undeniably in control, and He certainly can do, within the parameters of His attributes, anything He pleases. But it was His purpose and plan to make man in His image, and a key aspect of His image is the freedom to make individual choice. He gave man the ability to either accept or reject Him—no other selection process could or would bring him ultimate honor and satisfaction. Salvation is a total grace-gift from God, but He lovingly leaves it up to the individual to personally exercise his God-given will to either accept or reject it. Nevertheless, it no less God’s greatest gift to man—but one that must be accepted ONLY BY FAITH.

Paul makes certain this is understood by saying, “not of works, lest anyone should boast.” In brief, there is absolutely no way anyone can or may merit eternal life. There is simply nothing a person is able to do to be saved. Salvation cannot be earned by:

And finally, the third verse (vs. 10) in this passage gives the reason for salvation. This is a verse that is so often left unquoted by evangelical Christians. It says “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.” Literally it means that Christians are God’s “workmanship” or His “work of art” or His “masterpiece.” Each Christian has a divine plan—a plan designed by God—for his life. Each Christian’s divine plan is uniquely suited for only him. It is God’s special plan for that person’s life—designed to bring God maximum honor and to bring the Christian maximum rewards. But there is also a universal element, applicable to all, in each Christian’s divine plan. That universal element is that every believer has been created in Christ Jesus for divine good (works).

By “good works” God is not referring to works that emanate (originate or stem) from a person’s self-will and self-efforts. Such works are as “filthy rags” in the sight of God (Isaiah 64:6). Such works are human good and are completely unacceptable to God. No, God is referring to divine good, or works that He has “prepared beforehand.” Once a person receives Christ as Savior he is a “new creation.” And God knows exactly what and how His new creation (masterpiece) should do and behave. God has a unique plan for each believer. It is now up to the believer to exercise a living faith, which is a total dependence on and trust in God to control him by the Holy Spirit in accordance with the preordained plan—to perform those divine good (works) “prepared beforehand” just for him to “walk in.”

Divine good (works) can only be achieved when one is “full of (controlled by) the Holy Spirit.” At the salvation experience, the exact instant that a person receives Christ as his personal Savior, the Holy Spirit immediately indwells the believer. From that moment on the only hindrance to the Holy Spirit in the believer’s life is when he sins. As he sins, the influence (control) of and by the Holy Spirit is minimized. This is known as quenching the Holy Spirit. It is not that any “amount” of the Holy Spirit is withdrawn from the believer (the believer didn’t receive or will ever lose a “part” of the Spirit), but His influence on the believer’s thoughts and actions are curtailed by unconfessed sin.

When a believer becomes aware of sin in his life, it is crucial that he confess (own up to or take responsibility for) the sin in accordance with 1 John 1:9. Once this is done, the believer only needs to exercise faith that God will in fact work through him to the end of divine good (works) in accordance with Colossians 2:6. It should of course go without saying that this will involve the believer in the study of Bible doctrine, prayer, Christian fellowship and service.

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Previously in this chapter Paul has been addressing the Ephesian believers and their salvation on an individual basis. Now he calls attention to their national heritage as Gentiles and their inclusion as a result of salvation by faith alone in Christ alone into the Body of Christ. Paul first reminds them of their national condition prior to their conversion to Jesus Christ.

As Gentiles by birth they were considered both inferior and outcasts by the Jews. This enmity the Jews felt toward the Gentiles was particularly notable when they used the word Uncircumcision in referring to the Gentiles. From a physical standpoint this meant that the Gentiles did not have the surgical sign in their flesh that marked Israel as God’s covenant people (Genesis 17:1-14). But the word came to mean more than simply a medical procedure. It was an ethnic slur, similar to names used in all generations for despised nationalities. The use of it as such may be seen in David’s reference to the Gentile Goliath (1 Samuel 17:26).

On the other hand the Jews referred to themselves as the Circumcision, a term of pride and distinction that conveyed the fact that they were God’s chosen and covenant people, setting them apart from all other nations upon earth.

But Paul appears to take exception to the Jew’s boasting when he says, made in the flesh by hands—indicating that though they had the outward sign in their physical flesh, they did not have the inward reality of true faith in Jesus Christ.

Nevertheless, Paul continues to remind the Ephesian believers that as Gentiles they were without Christ, a true definition of those in an eternal lost state. It is the opposite of being in Christ. They were without the Messiah, the fulfillment of promises made to the nation Israel. Although by prediction the Messiah would bless the nations (Isaiah 11:10; 60:3), He would exclusively be born a Jew and His initial ministry was to “the lost sheep of the house of Israel” (Matthew 15:24).

Paul then reminds them that they were aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. He meant that they did not belong and therefore had no rights or privileges of citizenship in God’s chosen nation. They had no claim to the covenants of promise, which God bestowed on Abraham and those Israelites that succeeded him, which covenants remain valid today and are only applicable to the nation Israel. In any case, the Gentiles were outcasts; they were on the outside, looking in.

Having traced the Gentile’s past (without Christ), the Apostle Paul with the words, “But now,” abruptly signals a most glorious transition regarding their spiritual state just as previously he did in verse 4 for individuals. He states, But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. His message is direct and uncomplicated. He tells his readers that they, as Gentiles, have been now brought from their “far off” state (lost, without God and outside God’s covenant people) to a position near to God. This nearness position is in Christ, which meant that they were now just as near to God the Father as Christ is near to the Father. And he further says that this was all made possible by the “blood of Christ”—his usual figure of speech for Christ’s sacrificial death (spiritual death) on Calvary’s cross. In other words, it is when they turned from all else to Jesus Christ (repentance) by faith alone that they were immediately baptized into the “Body of Christ.” From that instant on they were in Christ and subject to all the blessings of this positional truth; they follow:

Paul continues with the following, “For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity.” Here Paul is saying that not only did God bring the Gentiles “near” by being in Christ, but He also created a new class of individuals. Where previously there were two classes, Jews and Gentiles, God in Christ has now established a third—the Church of God (1 Corinthians 10:32). When either a Jew or Gentile by faith alone in Christ alone becomes a Christian, his national identity before God is abolished. From that point on, be he Jew or Gentile previously, he is now and henceforth in Christ and therefore an essential and permanent member of the Body of Christ, the Church of God. He therefore is no longer at enmity with either Jew or Gentile. He is at peach in Christ—who embodies peace.

Christ has made this peace between believing Jews and Gentiles:

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Paul here reiterates that Christ came to preach and establish peace, not only between the Jews—those who “were near” and the Gentiles—those “were afar off,” but to establish peace between man and God. He did this by making a way for man to have his sins paid for and forgiven, which then permitted his reconciliation with God. Not only this, but instead of as old, man could only come before his Creator, now he would be able to come before God as his Father. Now by faith alone in Christ alone he was a child of God, a member of the family of God, a union with God made possible by the action of the Holy Spirit.

Take note of the Trinity in verse 18.

(1) For through Him [Jesus Christ]

(2) we both have access by one [Holy] Spirit

(3) to [God] the Father.

For by one Spirit we were all baptized into one body--whether Jews or Greeks, whether slaves or free--and have all been made to drink into one Spirit. (1 Corinthians 12:13)

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This last four-verse passage of chapter 2 reinforces the unity that exists between all believers in the Lord Jesus Christ—truly a mystery previously unknown to Old Testament saints but now revealed to God’s children. This wondrous mystery embodied these elements:

And so this chapter, which began with a description of these Gentiles as dead, depraved, diabolical and disobedient, now ends with these same Gentiles as cleansed from all guilt and defilement and established as a holy spiritual temple in Christ in which God the Father indwells—in the Spirit.