Ephesians 2:11-22
Wherefore ( διο ). This conjunction applies to the Gentile Christians the arguments in 2:1-10.That aforetime ye ( οτ ποτε υμεις ). No verb is expressed, but in verse 12 Paul repeats οτ εν τω καιρω εκεινω (for ποτε ) "that at that time" and inserts ητε (ye were).
Uncircumcision ( ακροβυστια ),
circumcision ( περιτομης ). The abstract words are used to describe Gentiles and Jews as in Ga 5:6; Rom 2:27.
Made by hands ( χειροποιητου ). Agreeing with περιτομης. Verbal (Mr 14:58) from χειροποιεω like αχειροποιητος in Col 2:11.
Separate from Christ ( χωρις Χριστου ). Ablative case with adverbial preposition χωρις, describing their former condition as heathen.
Alienated from the commonwealth of Israel ( απηλλοτριωμενο της πολιτειας του Ισραηλ ). Perfect passive participle of απαλλοτριοω, for which see Col 1:21. Here followed by ablative case πολιτειας, old word from πολιτευω, to be a citizen (Php 1:27) from πολιτης and that from πολις (city). Only twice in N.T., here as commonwealth (the spiritual Israel or Kingdom of God) and Ac 22:28 as citizenship.
Strangers from the covenants of the promise ( ξενο των διαθηκων της επαγγελιας ). For ξενος (Latin hospes), as stranger see Mt 25:35, 38, 43f., as guest-friend see Ro 16:23. Here it is followed by the ablative case διαθηκων.
Having no hope ( ελπιδα μη εχοντες ). No hope of any kind. In Ga 4:8 ουκ (strong negative) occurs with ειδοτες θεον, but here μη gives a more subjective picture (1Th 4:5).
Without God ( αθεο ). Old Greek word, not in LXX, only here in N.T. Atheists in the original sense of being without God and also in the sense of hostility to God from failure to worship him. See Paul's words in Ro 1:18-32. "In the world" ( εν τω κοσμω ) goes with both phrases. It is a terrible picture that Paul gives, but a true one.
But now ( νυν δε ). Strong contrast, as opposed to "at that time."
Afar off ( μακραν ). Adverb (accusative feminine adjective with οδον understood). From the πολιτεια and its hope in God.
Are made nigh ( εγενηθητε εγγυς ). First aorist passive indicative of γινομα, a sort of timeless aorist. Nigh to the commonwealth of Israel in Christ.
In the blood of Christ ( εν τω αιματ του Χριστου ). Not a perfunctory addition, but essential (1:7), particularly in view of the Gnostic denial of Christ's real humanity.
For he is our peace ( αυτος γαρ εστιν η ειρηνη ημων ). He himself, not just what he did (necessary as that was and is). He is our peace with God and so with each other (Jews and Gentiles).
Both one ( τα αμφοτερα εν ). "The both" (Jew and Gentile). Jesus had said "other sheep I have which are not of this fold" (Joh 10:16).
One ( εν ) is neuter singular (oneness, unity, identity) as in Ga 3:28. Race and national distinctions vanish in Christ. If all men were really in Christ, war would disappear.
Brake down the middle wall of partition ( το μεσοτοιχον του φραγμου λυσας ). "Having loosened (first aorist active participle of λυω, see Joh 2:19) the middle-wall (late word, only here in N.T., and very rare anywhere, one in papyri, and one inscription) of partition ( φραγμου, old word, fence, from φρασσω, to fence or hedge, as in Mt 21:33)." In the temple courts a partition wall divided the court of the Gentiles from the court of Israel with an inscription forbidding a Gentile from going further (Josephus, Ant. VIII. 3, 2). See the uproar when Paul was accused of taking Trophimus beyond this wall (Ac 21:28).
Having abolished ( καταργησας ). First aorist active participle of καταργεω, to make null and void.
The enmity ( την εχθραν ). But it is very doubtful if την εχθραν (old word from εχθρος, hostile, Lu 23:12) is the object of καταργησας. It looks as if it is in apposition with to μεσοτοιχον and so the further object of λυσας. The enmity between Jew and Gentile was the middle wall of partition. And then it must be decided whether "in his flesh" ( εν τη σαρκ αυτου ) should be taken with λυσας and refer especially to the Cross (Col 1:22) or be taken with καταργησας. Either makes sense, but better sense with λυσας. Certainly "the law of commandments in ordinances ( τον νομον των εντολων εν δογμασιν ) is governed by καταργησας.
That he might create ( ινα κτιση ). Final clause with first aorist active subjunctive of κτιζω.
The twain ( τους δυο ). The two men (masculine here, neuter in verse 14), Jew and Gentile.
One new man ( εις ενα καινον ανθρωπον ). Into one fresh man (Col 3:9-11) "in himself" ( εν αυτω ). Thus alone is it possible.
Making peace ( ποιων ειρηνην ). Thus alone can it be done. Christ is the peace-maker between men, nations, races, classes.
And might reconcile ( κα αποκαταλλαξη ). Final clause with ινα understood of first aorist active subjunctive of αποκαταλλασσω for which see Col 1:20, 22.
Them both ( τους αμφοτερους ). "The both," "the two" ( τους δυο ), Jew and Gentile.
In one body ( εν εν σωματ ). The "one new man" of verse 15 of which Christ is Head (1:23), the spiritual church. Paul piles up metaphors to express his idea of the Kingdom of God with Christ as King (the church, the body, the commonwealth of Israel, oneness, one new man in Christ, fellow-citizens, the family of God, the temple of God).
Thereby ( εν αυτω ). On the Cross where he slew the enmity (repeated here) between Jew and Gentile.
Preached peace ( ευηγγελισατο ειρηνην ). First aorist middle of ευαγγελιζω. "He gospelized peace" to both Jew and Gentile, "to the far off ones" ( τοις μακραν ) and "to the nigh ones" ( τοις εγγυς ). By the Cross and after the Cross Christ could preach that message.
Through him ( δι' αυτου ). Christ.
We both ( ο αμφοτερο ). "We the both" (Jew and Gentile).
Our access ( την προσαγωγην ). The approach, the introduction as in Ro 5:2.
In one Spirit ( εν εν πνευματ ). The Holy Spirit.
Unto the Father ( προς τον πατερα ). So the Trinity as in 1:13f. The Three Persons all share in the work of redemption.
So then ( αρα ουν ). Two inferential particles (accordingly therefore).
No more ( ουκετ ). No longer.
Sojourners ( παροικο ). Old word for dweller by (near by, but not in). So Ac 7:6, 29; 1Pe 2:11 (only other N.T. examples). Dwellers just outside the house or family of God.
Fellow-citizens ( συνπολιτα, old, but rare word, here only in N.T.), members now of the πολιτεια of Israel (verse 12), the opposite of ξενο κα παροικο.
Of the household of God ( οικειο του θεου ). Old word from οικος (house, household), but in N.T. only here, Ga 6:10; 1Ti 5:8. Gentiles now in the family of God (Ro 8:29).
Being built upon ( εποικοδομηθεντες ). First aorist passive participle of εποικοδομεω, for which double compound verb see 1Co 3:10; Co; 2:17.
The foundation ( επ τω θεμελιω ). Repetition of επ with the locative case. See 1Co 3:11 for this word.
Of the apostles and prophets ( τον αποστολων κα προφητων ). Genitive of apposition with θεμελιω, consisting in. If one is surprised that Paul should refer so to the apostles, he being one himself, Peter does the same thing (2Pe 3:2). Paul repeats this language in 3:5.
Christ Jesus himself being the chief corner stone ( οντως ακρογωνιανιου αυτου Χριστου Ιησου ). Genitive absolute. The compound ακρογωνιαιος occurs only in the LXX (first in Isa 28:16) and in the N.T. (here, 1Pe 2:6). Λιθος (stone) is understood. Jesus had spoken of himself as the stone, rejected by the Jewish builders (experts), but chosen of God as the head of the corner (Mt 21:42), εις κεφαλην γωνιας. "The ακρογωνιαιος here is the primary foundation-stone at the angle of the structure by which the architect fixes a standard for the bearings of the walls and cross-walls throughout" (W. W. Lloyd).
Each several building ( πασα οικοδομη ). So without article Aleph B D G K L. Οικοδομη is a late word from οικος and δεμω, to build for building up (edification) as in Eph 4:29, then for the building itself as here (Mr 13:1f.). Ordinary Greek idiom here calls for "every building," not for "all the building" (Robertson, Grammar, p. 772), though it is not perfectly clear what that means. Each believer is called a ναος θεου (1Co 3:16). One may note the plural in Mr 13:1 ( οικοδομα ) of the various parts of the temple. Perhaps that is the idea here without precise definition of each οικοδομη. But there are examples of πας without the article where "all" is the idea as in πασης κτισεως (all creation) in Col 1:15.
Fitly framed together ( συναρμολογουμενη ). Double compound from συν and αρμολογος (binding, αρμος, joint and λεγω ), apparently made by Paul and in N.T. only here and Eph 4:16. Architectural metaphor.
Into a holy temple ( εις ναον αγιον ). The whole structure with all the οικοδομα. Another metaphor for the Kingdom of God with which compare Peter's "spiritual house" ( οικος πνευματικος ) in which each is a living stone being built in (1Pe 2:5).
Ye also are builded together ( κα υμεις συνοικοδομεισθε ). Ye Gentiles also. Present passive indicative (continuous process) of common old verb συνοικοδομεω, to build together with others or out of varied materials as here. Only here in N.T. In 1Pe 2:5 Peter uses οικοδομεισθε for the same process.
For a habitation ( εις κατοικητηριον ). Late word (LXX), in N.T. only here and Re 18:2. From κατοικεω, to dwell, as Eph 3:17. Possibly each of us is meant here to be the "habitation of God in the Spirit" and all together growing ( αυξε ) "into a holy temple in the Lord," a noble conception of the brotherhood in Christ.
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