Ephesians 2 · Robertson's Word Pictures
1And you did he quicken (ka umas). The verb for
did he quicken does not occur till verse 5 and then with emas (us) instead of umas (you). There is a like ellipsis or anacoluthon in Col 1:21,22 , only there is no change from umas to emas.
When ye were dead (ontas nekrous). Present active participle referring to their former state. Spiritually dead.
Trespasses and sins (paraptomasin ka amartiais). Both words (locative case) though only one in verse 5.
2According to the course of this world (kata ton aiona tou kosmou toutou). Curious combinations of aion (a period of time), kosmos (the world in that period). See 1Co 1:20 for "this age" and 1Co 3:9 for "this world."
The prince of the power of the air (ton archonta tes exousias tou aeros). Aer was used by the ancients for the lower and denser atmosphere and aither for the higher and rarer. Satan is here pictured as ruler of the demons and other agencies of evil. Jesus called him "the prince of this world" (o archon tou kosmou toutou, Joh 16:11 ).
That now worketh (tou nun energountos). Those who deny the existence of a personal devil cannot successfully deny the vicious tendencies, the crime waves, in modern men. The power of the devil in the lives of men does explain the evil at work "in the sons of disobedience" (en tois uiois tes apethias). In 5:6 also. A Hebrew idiom found in the papyri like "sons of light" (1Th 5:5 ).
3We also all (ka emeis pantes). We Jews.
Once lived (anestraphemen pote). Second aorist passive indicative of anastrepho, old verb, to turn back and forth, to live (2Co 1:12 ). Cf. pote periepatesate, of the Gentiles in verse 2.
The desires (ta thelemata). Late and rare word except in LXX and N.T., from thelo, to will, to wish. Plural here "the wishes," "the wills" of the flesh like tais epithumiais tes sarkos just before. Gentiles had no monopoly of such sinful impulses.
Of the mind (ton dianoion). Plural again, "of the thoughts or purposes."
Were by nature children of wrath (emetha tekna phuse orges). This is the proper order of these words which have been the occasion of much controversy. There is no article with tekna. Paul is insisting that Jews as well as Gentiles ("even as the rest") are the objects of God's wrath (orges) because of their lives of sin. See Ro 2:1-3:20 for the full discussion of this to Jews unpalatable truth. The use of phuse (associative instrumental case of manner) is but the application of Paul's use of "all" (pantes) as shown also in Ro 3:20; 5:12 . See phuse of Gentiles in Ro 2:14 . The implication of original sin is here, but not in the form that God's wrath rests upon little children before they have committed acts of sin. The salvation of children dying before the age of responsibility is clearly involved in Ro 5:13f .
4But God (o de theos). Change in the structure of the sentence here, resuming verse 1 after the break.
Being rich in mercy (plousios on en elee). More than eleemon (being merciful).
Wherewith (en). Cognate accusative with egapesen (loved).
5Even when we were dead (ka ontas emas nekrous). Repeats the beginning of verse 1, but he changes umas (you Gentiles) to emas (us Jews).
Quickened us together with Christ (sunezoopoiesen to Christo). First aorist active indicative of the double compound verb sunzoopoieo as in Col 2:13 which see. Associative instrumental case in Christo. Literal resurrection in the case of Jesus, spiritual in our case as pictured in baptism.
By grace have ye been saved (charit este sesosmeno). Instrumental case of charit and perfect passive periphrastic indicative of sozo. Parenthetical clause interjected in the sentence. All of grace because we were dead.
6In Christ Jesus (en Christo Iesou). All the preceding turns on this phrase. See Col 3:1 for the word sunegeiren.
Made to sit with him (sunekathisen). First aorist active indicative of sunkathizo, old causative verb, but in N.T. only here and Lu 22:55 .
7That he might shew (ina endeixeta). Final clause with ina and first aorist middle subjunctive of endeiknum. See 1:7 for "riches of grace" and 1:19 for "exceeding" (uperballon).
In kindness toward us (en chrestotet eph' emas). See Ro 2:7 for this word from chrestos and that from chraoma, here God's benignity toward us.
8For by grace (te gar charit). Explanatory reason. "By the grace" already mentioned in verse 5 and so with the article.
Through faith (dia pisteos). This phrase he adds in repeating what he said in verse 5 to make it plainer. "Grace" is God's part, "faith" ours.
And that (ka touto). Neuter, not feminine taute, and so refers not to pistis (feminine) or to charis (feminine also), but to the act of being saved by grace conditioned on faith on our part. Paul shows that salvation does not have its source (ex umon, out of you) in men, but from God. Besides, it is God's gift (doron) and not the result of our work.
9That no man should glory (ina me tis kaucheseta). Negative final clause (ina me) with first aorist middle subjunctive of kauchaoma. It is all of God's grace.
10Workmanship (poiema). Old word from poieo with the ending -mat meaning result. In N.T. only here and Re 1:20 .
Created (ktisthentes). First aorist passive participle of ktizo, not the original creation as in Col 1:16; Eph 3:9 , but the moral and spiritual renewal in Christ, the new birth, as in Eph 2:15; 4:24 .
For good works (ep ergois agathois). Probably the true dative of purpose here with ep (Robertson, Grammar, p. 605). Purpose of the new creation in Christ.
Which (ois). Attraction of the relative a (accusative after proetoimasen) to case of the antecedent ergois.
Afore prepared (proetoimasen). First aorist active indicative of proetoimazo, old verb to make ready beforehand. In N.T. only here and Ro 9:23 . Good works by us were included in the eternal foreordination by God.
That we should walk in them (ina en autois peripatesomen). Expexegetic final clause explanatory of the election to good works.
11Wherefore (dio). This conjunction applies to the Gentile Christians the arguments in 2:1-10.
That aforetime ye (ot pote umeis). No verb is expressed, but in verse 12 Paul repeats ot en to kairo ekeino (for pote) "that at that time" and inserts ete (ye were).
Uncircumcision (akrobustia),
circumcision (peritomes). The abstract words are used to describe Gentiles and Jews as in Ga 5:6; Rom 2:27 .
Made by hands (cheiropoietou). Agreeing with peritomes. Verbal (Mr 14:58 ) from cheiropoieo like acheiropoietos in Col 2:11 .
12Separate from Christ (choris Christou). Ablative case with adverbial preposition choris, describing their former condition as heathen.
Alienated from the commonwealth of Israel (apellotriomeno tes politeias tou Israel). Perfect passive participle of apallotrioo, for which see Col 1:21 . Here followed by ablative case politeias, old word from politeuo, to be a citizen (Php 1:27 ) from polites and that from polis (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 (xeno ton diathekon tes epangelias). For xenos (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 diathekon.
Having no hope (elpida me echontes). No hope of any kind. In Ga 4:8 ouk (strong negative) occurs with eidotes theon, but here me gives a more subjective picture (1Th 4:5 ).
Without God (atheo). 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" (en to kosmo) goes with both phrases. It is a terrible picture that Paul gives, but a true one.
13But now (nun de). Strong contrast, as opposed to "at that time."
Afar off (makran). Adverb (accusative feminine adjective with odon understood). From the politeia and its hope in God.
Are made nigh (egenethete engus). First aorist passive indicative of ginoma, a sort of timeless aorist. Nigh to the commonwealth of Israel in Christ.
In the blood of Christ (en to aimat tou Christou). Not a perfunctory addition, but essential ( 1:7), particularly in view of the Gnostic denial of Christ's real humanity.
14For he is our peace (autos gar estin e eirene emon). 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 (ta amphotera en). "The both" (Jew and Gentile). Jesus had said "other sheep I have which are not of this fold" (Joh 10:16 ).
One (en) 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 (to mesotoichon tou phragmou lusas). "Having loosened (first aorist active participle of luo, 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 (phragmou, old word, fence, from phrasso, 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 ).
15Having abolished (katargesas). First aorist active participle of katargeo, to make null and void.
The enmity (ten echthran). But it is very doubtful if ten echthran (old word from echthros, hostile, Lu 23:12 ) is the object of katargesas. It looks as if it is in apposition with to mesotoichon and so the further object of lusas. The enmity between Jew and Gentile was the middle wall of partition. And then it must be decided whether "in his flesh" (en te sark autou) should be taken with lusas and refer especially to the Cross (Col 1:22 ) or be taken with katargesas. Either makes sense, but better sense with lusas. Certainly "the law of commandments in ordinances (ton nomon ton entolon en dogmasin) is governed by katargesas.
That he might create (ina ktise). Final clause with first aorist active subjunctive of ktizo.
The twain (tous duo). The two men (masculine here, neuter in verse 14), Jew and Gentile.
One new man (eis ena kainon anthropon). Into one fresh man (Col 3:9-11 ) "in himself" (en auto). Thus alone is it possible.
Making peace (poion eirenen). Thus alone can it be done. Christ is the peace-maker between men, nations, races, classes.
16And might reconcile (ka apokatallaxe). Final clause with ina understood of first aorist active subjunctive of apokatallasso for which see Col 1:20,22 .
Them both (tous amphoterous). "The both," "the two" (tous duo), Jew and Gentile.
In one body (en en somat). 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 (en auto). On the Cross where he slew the enmity (repeated here) between Jew and Gentile.
17Preached peace (euengelisato eirenen). First aorist middle of euangelizo. "He gospelized peace" to both Jew and Gentile, "to the far off ones" (tois makran) and "to the nigh ones" (tois engus). By the Cross and after the Cross Christ could preach that message.
18Through him (di' autou). Christ.
We both (o amphotero). "We the both" (Jew and Gentile).
Our access (ten prosagogen). The approach, the introduction as in Ro 5:2 .
In one Spirit (en en pneumat). The Holy Spirit.
Unto the Father (pros ton patera). So the Trinity as in 1:13f . The Three Persons all share in the work of redemption.
19So then (ara oun). Two inferential particles (accordingly therefore).
No more (ouket). No longer.
Sojourners (paroiko). 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 (sunpolita, old, but rare word, here only in N.T.), members now of the politeia of Israel (verse 12), the opposite of xeno ka paroiko.
Of the household of God (oikeio tou theou). Old word from oikos (house, household), but in N.T. only here, Ga 6:10; 1Ti 5:8 . Gentiles now in the family of God (Ro 8:29 ).
20Being built upon (epoikodomethentes). First aorist passive participle of epoikodomeo, for which double compound verb see 1Co 3:10; Co; 2:17 .
The foundation (ep to themelio). Repetition of ep with the locative case. See 1Co 3:11 for this word.
Of the apostles and prophets (ton apostolon ka propheton). Genitive of apposition with themelio, consisting in. If one is surprised that Paul should refer so to the apostles, he being one himself, Peter does the same thing (2 Peter 3:2 ). Paul repeats this language in 3:5.
Christ Jesus himself being the chief corner stone (ontos akrogonianiou autou Christou Iesou). Genitive absolute. The compound akrogoniaios occurs only in the LXX (first in Isa 28:16 ) and in the N.T. (here, 1Pe 2:6 ). Lithos (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 ), eis kephalen gonias. "The akrogoniaios 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).
21Each several building (pasa oikodome). So without article Aleph B D G K L. Oikodome is a late word from oikos and demo, 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 naos theou (1Co 3:16 ). One may note the plural in Mr 13:1 (oikodoma) of the various parts of the temple. Perhaps that is the idea here without precise definition of each oikodome. But there are examples of pas without the article where "all" is the idea as in pases ktiseos (all creation) in Col 1:15 .
Fitly framed together (sunarmologoumene). Double compound from sun and armologos (binding, armos, joint and lego), apparently made by Paul and in N.T. only here and Eph 4:16 . Architectural metaphor.
Into a holy temple (eis naon agion). The whole structure with all the oikodoma. Another metaphor for the Kingdom of God with which compare Peter's "spiritual house" (oikos pneumatikos) in which each is a living stone being built in (1Pe 2:5 ).
22Ye also are builded together (ka umeis sunoikodomeisthe). Ye Gentiles also. Present passive indicative (continuous process) of common old verb sunoikodomeo, to build together with others or out of varied materials as here. Only here in N.T. In 1Pe 2:5 Peter uses oikodomeisthe for the same process.
For a habitation (eis katoiketerion). Late word (LXX), in N.T. only here and Re 18:2 . From katoikeo, 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 (auxe) "into a holy temple in the Lord," a noble conception of the brotherhood in Christ.
Ephesians 3