Ephesians 2:13

Ephesians 2:11-13 11. Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; 11. Quamobrem memores estote, quod aliquando vos Gentes in carne, qui dicebamini Praeputium ab ea, quae vocatur Circumcisio, in carne manu facta; 12. That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: 12. Illo tempore eratis absque Christo, alienati a republica Israelis, hospites tabularum promissionis, spem non habentes, et sine Deo in mundo. 13. But now, in Christ Jesus, ye who sometimes were far off are made nigh by the blood of Christ. 13. Nunc autem in Christo Iesu vos, qui quondam eratis procul, facti estis propinqui per Christi sanguinem. 11. Wherefore remember. The apostle never once loses sight of his subject, marks it out clearly, and pursues it with increasing earnestness. He again exhorts the Ephesians to remember what their character had been before they were called. This consideration was fitted to convince them that they had no reason to be proud. He afterwards points out the method of reconciliation, that they might rest with perfect satisfaction on Christ alone, and not imagine that other aids were necessary. The first clause may be thus summed up: "Remember that, when ye were uncircumcised, ye were aliens from Christ, from the hope of salvation, and from the Church and kingdom of God; so that ye had no friendly intercourse with God." The second may run thus: "But now ingrafted into Christ, ye are at the same time reconciled to God." What is implied in both parts of the description, and what effect the remembrance of it was fitted to produce on their minds, has been already considered. Gentiles in the flesh. He first mentions that they had wanted the marks of God's people. Circumcision was a token by which the people of God were marked out and distinguished from other men: Uncircumcision was the mark of a profane person. Since, therefore, God usually connects his grace with the sacraments, their want of the sacraments is taken as an evidence that neither were they partakers of his grace. The argument, indeed, does not hold universally, though it does hold as to God's ordinary dispensations. Hence we find the following language: "And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken. So he drove out the man." ( Genesis 3:22 ,23) Though he had devoured the whole tree, he would not, by merely eating it, have recovered the possession of life; but, by taking away the sign, the Lord took from him also life itself. Uncircumcision is thus held out to the Ephesians as a mark of pollution. By taking from the Ephesians the token of sanctification, he deprives them also of the thing signified. Some are of opinion, that all these observations are intended to throw contempt on outward circumcision; but this is a mistake. At the same time, I acknowledge, that the qualifying clause, the Circumcision in the flesh made by hands, points out a twofold circumcision. The Jews were thus taught that they should no longer indulge in foolish boasting about the literal circumcision. The Ephesians, on the other hand, were instructed to abstain from all scruples on their own account, since the most important privilege--nay, the whole truth expressed by the outward sign--was in their possession. He calls it, Uncircumcision in the flesh, because they bore the mark of their pollution; but, at the same time, he suggests that their uncircumcision was no hinderance to their being spiritually circumcised by Christ. The words may likewise be read in one clause, Circumcision in the flesh made by hands, or in two clauses: Circumcision in the flesh, meaning that it was carnal; made by hands, meaning that it was done by the hand of man. This kind of circumcision is contrasted with that of the Spirit, or of the heart, ( Romans 2:29 ,) which is also called the circumcision of Christ. ( Colossians 2:11 ) By that which is called. Circumcision may be viewed here either as a collective noun for the Jews themselves, or literally for the thing itself; and then the meaning would be, that the Gentiles were called Uncircumcision, because they wanted the sacred symbol, that is, by way of distinction. This latter sense is countenanced by the qualifying phrase; but the substance of the argument is little affected. 12. That at that time ye were without Christ. He now declares that the Ephesians had been excluded, not only from the outward badge, but from everything necessary to the salvation and happiness of men. As Christ is the foundation of hope and of all the promises, he mentions, first of all, that they were without Christ. But for him that is without Christ, there remains nothing but destruction. On Him the commonwealth of Israel was founded; and in whom, but in Himself, could the people of God be collected into one holy society? A similar observation might be made as to the tables of the promise On one great promise made to Abraham all the others hang, and without it they lose all their value: "In thy seed shall all the nations of the earth be blessed." ( Genesis 22:18 .) Hence our apostle says elsewhere, "All the promises of God in him are yea, and in him Amen." ( 2 Corinthians 1:20 .) Take away the covenant of salvation, and there remains no hope. I have translated ton diathekon by the tables, or, in ordinary legal phrase, the instruments. By solemn ritual did God sanction His covenant with Abraham and his posterity, that he would be their God for ever and ever. ( Genesis 15:9 .) Tables of this covenant were ratified by the hand of Moses, and intrusted, as a peculiar treasure, to the people of Israel, to whom, and not to the Gentiles, "pertain the covenants." ( Romans 9:4 .) And without God in the world. But at no period were the Ephesians, or any other Gentiles, destitute of all religion. Why, then, are they styled (atheoi) Atheists? for (atheos) an Atheist, strictly speaking, is one who does not believe, and who absolutely ridicules, the being of a God. That appellation, certainly, is not usually given to superstitious persons, but to those who have no feeling of religion, and who desire to see it utterly destroyed. I answer, Paul was right in giving them this name, for he treated all the notions entertained respecting false gods as nothing; and with the utmost propriety do godly persons regard all idols as "nothing in the world." ( 1 Corinthians 8:4 .) Those who do not worship the true God, whatever may be the variety of their worship, or the multitude of laborious ceremonies which they perform, are without God: they adore what they know not. ( Acts 17:23 .) Let it be carefully observed, that the Ephesians are not charged with (atheismos) Atheism, in the same degree as Diagoras, and others of the same stamp, who were subjected to that reproach. Persons who imagined themselves to be very religious are charged with that crime; for an idol is a forgery, an imposition, not a Divinity. From what has been said, the conclusion will be easily drawn, that out of Christ there are none but idols. Those who were formerly declared to be without Christ, are now declared to be without God; [125] as John says, "Whosoever hath not the Son, hath not the Father," ( 1 John 2:23 ;) and again, "Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God." ( 2 John 1:9 .) Let us know, therefore, that all who do not keep this way wander from the true God. We shall next be asked, Did God never reveal himself to any of the Gentiles? I answer, no manifestation of God without Christ was ever made among the Gentiles, any more than among the Jews. It is not to one age only, or to one nation, that the saying of our Lord applies, "I am the way;" for he adds, "no man cometh unto the Father but by me." ( John 14:6 .) 13. But now in Christ Jesus. We must either supply the verb, now that ye have been received in Christ Jesus, or connect the word now with the conclusion of the verse, now through the blood of Christ, -- which will be a still clearer exposition. In either case, the meaning is, that the Ephesians, who were far off from God and from salvation, had been reconciled to God through Christ, and made nigh by his blood; for the blood of Christ has taken away the enmity which existed between them and God, and from being enemies hath made them sons. Footnotes: [125] "They either knew him not, or did not worship him as God; they had not avouched, or solemnly owned, or taken him for their God; and, in consequence, were not avouched, were not owned, and blessed, and accepted by him as his peculiar people. This was their condition as Gentiles born." -- Chandler.

{11} But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. (11) Christ is the only bond of the Jews and Gentiles, by whom they are reconciled to God.

But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. Are made nigh by the blood — Christ hath paved us a new and living way to the throne of God’s grace by his own most precious blood. Oh, happy lapidi pavium! jewel of the peacock. Oh, Golgotha become our Gabbatha! John 19:13 ; John 19:13 ; John 19:17 .

But now in Christ Jesus; either in the kingdom of Christ, or gospel administration, Galatians 5:6 ; or, ye being in Christ, united to him by the Spirit and faith. Being in Christ, here, is opposed to being in the world, Ephesians 1:12 . Ye who sometimes were far off; far from God, from his church, from his promises, &c., having no communion with him by his Spirit. He means a spiritual distance, yet seems to allude to Isaiah 49:1 ,12 ; those Gentiles there mentioned being estranged from God in their hearts, as well as removed from his people in place. And made nigh; brought into a state of communion with God and his people, and participation of their privileges, and right to the promises. By the blood of Christ; the merit of his death expiating sin, (which caused this distance), and so making way for their approach to God, and enjoyment of gospel blessings.

But now in Christ Jesus,.... Being openly and visibly in Christ, created in him, and become believers in him; as they were before secretly in him, as chosen and blessed in him before the foundation of the world: ye who sometimes were far off; who in their state of unregeneracy were afar off from God, and from his law, and from any spiritual knowledge of him and fellowship with him; and from Jesus Christ, and from the knowledge of his righteousness, and the way of salvation by him; and from the Spirit, and any acquaintance with the things of the Spirit, and from minding them, and from walking after him; and from the saints and people of God, and from any love to them, and communion with them; and from any solid hopes of happiness, or real peace and comfort; which distance was owing both to Adam's sin and to their own transgressions: it is an observation of a Jewish writer (a) on Genesis 3:9 "where art thou?" he (God) knew where he was, but he said so to show him that he was "afar off from" God by his sin: see Isaiah 59:2 , and yet are made nigh by the blood of Christ: so as to have nearness of access to and communion with God, Father, Son, and Spirit, and the saints, in virtue of the blood of Christ; which gives boldness and speaks peace; by which their persons are justified, the pardon of their sins is procured, reconciliation is made, and their garments are washed, and made white; and so they draw nigh with confidence by the faith of him. (a) R. Abraham Seba, Tzeror Hammor, fol. 7. 2.

Christ and his covenant are the foundation of all the Christian's hopes. A sad and terrible description is here; but who is able to remove himself out of it? Would that this were not a true description of many baptized in the name of Christ. Who can, without trembling, reflect upon the misery of a person, separated for ever from the people of God, cut off from the body of Christ, fallen from the covenant of promise, having no hope, no Saviour, and without any God but a God of vengeance, to all eternity? To have no part in Christ! What true Christian can hear this without horror? Salvation is far from the wicked; but God is a help at hand to his people; and this is by the sufferings and death of Christ.

13. now—in contrast to "at that time" (Eph 2:12). in Christ Jesus—"Jesus" is here added, whereas the expression before (Eph 2:12) had been merely "Christ," to mark that they know Christ as the personal Saviour, "Jesus." sometimes—Greek, "aforetime." far off—the Jewish description of the Gentiles. Far off from God and from the people of God (Eph 2:17; Isa 57:19; Ac 2:39). are—Greek, "have been." by—Greek, "in." Thus "the blood of Christ" is made the seal of a covenant IN which their nearness to God consists. In Eph 1:7, where the blood is more directly spoken of as the instrument, it is "through His blood" [Alford].

But now, in Christ Jesus - By the coming and atonement of the Lord Jesus, and by the gospel which he preached. Ye who sometimes were afar off - Who were "formerly" - ποτὲ pote Tyndale translates it, "a whyle agoo." The phrase "afar off" - μακρὰν makran - means that they were formerly far off from God and his people. The expression is derived from the custom of speaking among the Hebrews. God was supposed to reside in the temple. It was a privilege to be near the temple. Those who were remote from Jerusalem and the temple were regarded as far off from God, and hence as especially irreligious and wicked; see the notes at Isaiah 57:19 . Are made nigh - Are admitted to the favor of God, and permitted to approach him as his worshippers. By the blood of Christ - The Jews came near to the mercy seat on which the symbol of the divine presence rested (the notes at Romans 3:25 ), by the blood that was offered in sacrifice; that is, the high priest approached that mercy-seat with blood and sprinkled it before God. Now we are permitted to approach him with the blood of the atonement. The shedding of that blood has prepared the way by which Gentiles as well as Jews may approach God, and it is by that offering that we are led to seek God.

Ephesians 2:13 But now in Christ Jesus , i.e. in virtue of union with Christ; υσμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς , ye who sometime were afar off, are made nigh . As under the old dispensation God dwelt in the temple, those living near his abode and having access to him, were his people. Israel was near; the Gentiles were afar off. They lived at a distance, and had no liberty of access to the place where God revealed his prophets, as in Isaiah 49:1 ; Isaiah 57:19 , by those near are meant the Jews, and by those afar off the Gentiles. This form of expression passed over to the New Testament writers. Acts 2:39 , “The promise is to you and to your children, and to all that are far off;” Ephesians 2:17 , “Preached peace to you that were far off and to them that were nigh.” Among the later Jews the act of receiving a proselyte, was called “making him nigh.” ‹7› As being far from God included both separation from his people, and spiritual distance or alienation from himself; so to be brought nigh includes both introduction into the church and reconciliation with God. And these two ideas are clearly presented and intended by the apostle in this whole context. This twofold reconciliation is effected, ἐν τῷ αἵματι τοῦ Χριστοῦ , by the blood of Christ . This clause is explanatory of the words at the beginning of the verse. ‘In Christ Jesus, i.e. by the blood of Christ, ye are made nigh.’ Without shedding of blood there is no remission and no reconciliation of sinners with God. When Moses ratified the covenant between God and his people, “He took the blood of calves and of goats and sprinkled both the book and all the people, saying, This is the blood of the covenant which God hath enjoined unto you. It was necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.” Hebrews 9:19-23 . As under the typical and ritual economy of the Old Testament the people were brought externally nigh to God, by the blood of calves and goats, through which temporal redemption was effected and the theocratical covenant was ratified; so we are brought spiritually nigh to God by the blood of Christ who has obtained eternal redemption for us, being once offered to bear the sins of many, and to ratify by his death the covenant of God with all his people, whether Jews or Gentiles.