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■ 에베소서 2장
1. 너희의 허물과 죄로 죽었던 너희를 살리셨도다
And you hath he quickened, who were dead in trespasses and sins ;
2. 그 때에 너희가 그 가운데서 행하여 이 세상 풍속을 좇고 공중의 권세 잡은 자를 따랐으니 곧 지금 불순종의 아들들 가운데서 역사하는 영이라
Wherein in time past ye walked according to the course of this world , according to the prince of the power of the air , the spirit that now worketh in the children of disobedience :
3. 전에는 우리도 다 그 가운데서 우리 육체의 욕심을 따라 지내며 육체와 마음의 원하는 것을 하여 다른 이들과 같이 본질상 진노의 자녀이었더니
Among whom also we all had our conversation in times past in the lusts of our flesh , fulfilling the desires of the flesh and of the mind ; and were by nature the children of wrath , even as others .
4. 긍휼에 풍성하신 하나님이 우리를 사랑하신 그 큰 사랑을 인하여
But God , who is rich in mercy , for his great love wherewith he loved us ,
5. 허물로 죽은 우리를 그리스도 예수 안에서 살리셨고 (너희가 은혜로 구원을 얻은 것이라)
Even when we were dead in sins , hath quickened us together with Christ , (by grace ye are saved ;)
6. 또 함께 일으키사 그리스도 예수 안에서 함께 하늘에 앉히시니
And hath raised us up together , and made us sit together in heavenly places in Christ Jesus :
7. 이는 그리스도 예수 안에서 우리에게 자비하심으로써 그 은혜의 지극히 풍성함을 오는 여러 세대에 나타내려 하심이니라
That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus .
8. 너희가 그 은혜를 인하여 믿음으로 말미암아 구원을 얻었나니 이것이 너희에게서 난 것이 아니요 하나님의 선물이라
For by grace are ye saved through faith ; and that not of yourselves : it is the gift of God :
9. 행위에서 난 것이 아니니 이는 누구든지 자랑치 못하게 함이니라
Not of works , lest any man should boast .
10. 우리는 그의 만드신 바라 그리스도 예수 안에서 선한 일을 위하여 지으심을 받은 자니 이 일은 하나님이 전에 예비하사 우리로 그 가운데서 행하게 하려 하심이니라
For we are his workmanship , created in Christ Jesus unto good works , which God hath before ordained that we should walk in them .
11. 그러므로 생각하라 너희는 그 때에 육체로 이방인이요 손으로 육체에 행한 할례당이라 칭하는 자들에게 무할례당이라 칭함을 받는 자들이라
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 ;
12. 그 때에 너희는 그리스도 밖에 있었고 이스라엘 나라 밖의 사람이라 약속의 언약들에 대하여 외인이요 세상에서 소망이 없고 하나님도 없는 자이더니
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 :
13. 이제는 전에 멀리 있던 너희가 그리스도 예수 안에서 그리스도의 피로 가까워졌느니라
But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ .
14. 그는 우리의 화평이신지라 둘로 하나를 만드사 중간에 막힌 담을 허시고
For he is our peace , who hath made both one , and hath broken down the middle wall of partition between us;
15. 원수 된 것 곧 의문에 속한 계명의 율법을 자기 육체로 폐하셨으니 이는 이 둘로 자기의 안에서 한 새 사람을 지어 화평하게 하시고
Having abolished in his flesh the enmity , even the law of commandments contained in ordinances ; for to make in himself of twain one new man , so making peace ;
16. 또 십자가로 이 둘을 한 몸으로 하나님과 화목하게 하려 하심이라 원수 된 것을 십자가로 소멸하시고
And that he might reconcile both unto God in one body by the cross , having slain the enmity thereby :
17. 또 오셔서 먼 데 있는 너희에게 평안을 전하고 가까운 데 있는 자들에게 평안을 전하셨으니
And came and preached peace to you which were afar off , and to them that were nigh .
18. 이는 저로 말미암아 우리 둘이 한 성령 안에서 아버지께 나아감을 얻게 하려 하심이라
For through him we both have access by one Spirit unto the Father .
19. 그러므로 이제부터 너희가 외인도 아니요 손도 아니요 오직 성도들과 동일한 시민이요 하나님의 권속이라
Now therefore ye are no more strangers and foreigners , but fellowcitizens with the saints , and of the household of God ;
20. 너희는 사도들과 선지자들의 터 위에 세우심을 입은 자라 그리스도 예수께서 친히 모퉁이 돌이 되셨느니라
And are built upon the foundation of the apostles and prophets , Jesus Christ himself being the chief corner stone;
21. 그의 안에서 건물마다 서로 연결하여 주 안에서 성전이 되어 가고
In whom all the building fitly framed together groweth unto an holy temple in the Lord :
22. 너희도 성령 안에서 하나님의 거하실 처소가 되기 위하여 예수 안에서 함께 지어져 가느니라
In whom ye also are builded together for an habitation of God through the Spirit .
■ 주석 보기
【엡2:1 JFB】엡2:1-22. God's Love and Grace in Quickening Us, Once Dead, through Christ. His Purpose in Doing So: Exhortation Based on Our Privileges as Built Together, an Holy Temple, in Christ, through the Spirit.
1. And you—"You also," among those who have experienced His mighty power in enabling them to believe (엡1:19-23).
hath he quickened—supplied from the Greek (엡2:5).
dead—spiritually. (골2:13). A living corpse: without the gracious presence of God's Spirit in the soul, and so unable to think, will, or do aught that is holy.
in trespasses … sins—in them, as the element in which the unbeliever is, and through which he is dead to the true life. Sin is the death of the soul. 사9:2; 요5:25, "dead" (spiritually), 딤전5:6. "Alienated from the life of God" (엡4:18). Translate, as Greek, "in your trespasses," &c. "Trespass" in Greek, expresses a FALL or LAPSE, such as the transgression of Adam whereby he fell. "Sin." (Greek, "hamartia") implies innate corruption and ALIENATION from God (literally, erring of the mind from the rule of truth), exhibited in acts of sin (Greek, "hamartemata"). Bengel, refers "trespasses" to the Jews who had the law, and yet revolted from it; "sins," to the Gentiles who know not God.
【엡2:1 CWC】[ADDRESS TO THE GENTILES]
This Church, like all the others, was composed of both Jews and Gentiles, but chiefly the latter. Paul is the apostle to the Gentiles and he never loses sight of this calling in his speaking or writing. It is especially necessary that he now address himself to them, because of the nature of the truth he is here revealing, which is the union of Gentile and Jew in the mystical body of Christ. The chapter shows us three things: (a) our condition by nature (vv. 1-3); (b), our change from nature to grace (vv. 4-10); (c), our condition by grace (vv. 11-22).
1. Our Condition by Nature vv. 1-3.
"Dead in (or through) trespasses and sins." Spiritual death is meant, consisting in alienation from the life of God, being destitute of His Spirit (엡4:18, 19). It continues after the physical dissolution of the body, and consists in external separation from God in conscious suffering (살후1:9; 눅16:23). The Scripture speaks of this latter as the second death (계2:11; 20:6, 14; 21:8). But in this life to be "dead in trespasses and sins" is equivalent to be walking "according to the course of this world" (v. 2); to be doing this is one with holding allegiance to Satan, "the prince of the power of the air, the spirit that now worketh in the children of disobedience." And there is no exception to the rule, for all mankind before they come to Christ have this manner of life. In other words, they are following after the desires of the flesh, their fallen nature, for which reason they are exposed to the wrath of God against sin (v. 3).
2. Our Change from Nature to Grace vv. 4-10.
God, and not ourselves, is the cause of this change. God in the going out of His mercy and love toward us (v. 4). The great instrumental means is Christ, and the method employed is to quicken, raise us up, and make us "sit together in heavenly places" in Him (vv. 5, 6). Observe the past tenses here. He "hath quickened us." Believers are already spiritually alive in Christ. He "hath raised us up." In the mind and purpose of God, believers are already physically raised from the dead. "Together" with Christ are they raised, the philosophy of which is seen as we retain in mind the illuminating figure of the human body. If, in the physical sense, one's head is raised from the dead, must not the same be true of all the members of His body? And so, in the spiritual sense, if Christ is the Head of the body His Church, and if He is risen from the dead, must not His whole body be risen? It is nothing to say that so far as believers are concerned this is not yet true in an experimental sense. The point is that in God's mind and purpose it is true, and with Him time is not counted. He hath "made us sit together in heavenly places in Christ Jesus." In other words, we who believe, are already exalted with Him. "Heavenly places," literally translated, is "the heavenlies," and means "that which is heavenly in contradistinction to that which is earthly." We are already in the "heavenlies" in Christ in the sense that (1), we are partakers of His heavenly nature (벧후1:4), and life (골3:4; 1 Jno. 5:12); (2), we enjoy the same heavenly fellowship (Jno. 20:17; 골1:24; 빌3:10; 히2:11; 1 Jno. 1:3); and (3), we have a heavenly inheritance (롬8:18-21; 벧전2:9; 계1:5, etc.). The object of God in thus changing us from nature to grace is expressed in verse 7, and corresponds to chapter 1, verses 6, 12 and 14, "the praise of His glory," especially the glory of His grace. From the human side, all this comes to pass through faith -- "not of works" (vv. 8, 9). And indeed, on our part there can be no good works acceptable to God, until this change occurs. It is then we are created anew in order to bring forth such works (v. 10). This last is the present and earthly effect of our changed condition.
3. Our Condition by Grace vv. 11-22.
Verse 11 shows that Gentiles rather than Israelites are particularly in mind. Before becoming Christians they were "separate from Christ" (v. 12 R. V.), in that they did not belong to the commonwealth, or nation, of Israel. Not belonging to Israel they were "strangers from the covenants of the promise" (R. V.). The "promise" was that of the coming of the Messiah, the Christ, in connection with which, and for the carrying out of which, God entered into many covenants, or agreements with Israel, as the Old Testament has shown us. To none of these covenants did the Gentiles bear any relation. Hence the latter were without hope in the world such as Israel had, and being without such hope, they were practically "without God." They were thus "afar off" from Israel in point of privilege and blessing, but now, being in Christ Jesus, they had been "made nigh" (v. 13). Christ had become their "peace," He had brought the Gentile and Jew together, by breaking down that which had separated them (v. 14), "even the law of commandments in ordinances" (v. 15). This He did by His death on the cross, having fulfilled the law in the ceremonial sense and kept it in the moral sense, on their behalf. He had thus made in Himself of the two men, Jew and Gentile, One New Man, by which is meant not an individual believer, but that mystical conception, Christ, spoken of in 고전12:12. The Christ there, as we saw, meant not the Personal Christ, but the Personal Christ plus the Church considered as His body, the members of which are baptized into Him by the Holy Spirit. This is The Great Mystery of which Paul speaks here, and which he had been especially commissioned to reveal. How wonderful it is! Both these two classes, Jews and Gentiles, have been reconciled to God "in one body by the cross" (v. 16), in the sense that Christ's work on the cross took away the enmity between them both and God. He thus preached peace with God to both, to the Gentiles "afar off" from God, and to the Jews "that were nigh" in comparison with them as indicated in verse 12. These both. Jew and Gentile, now alike through Christ, had access by the Holy Spirit "unto the Father" (v. 18). The Gentiles, in comparison with the Jews, had been "strangers and foreigners," but were now "fellow-citizens with the saints." In verse 30 the figure is changed to a building to which Christ is the Chief Corner Stone. In Him "each several building" (R. V.), "groweth into a holy temple in the Lord" (v. 21). This holy temple Is "a habitation of God through the Spirit." Because the Holy Spirit dwells in every believer. He dwells in the whole company of believers, and this means that He dwells in the Church, which is His habitation (cf. 계21:2, 3).
【엡2:1 MHCC】Sin is the death of the soul. A man dead in trespasses and sins has no desire for spiritual pleasures. When we look upon a corpse, it gives an awful feeling. A never-dying spirit is now fled, and has left nothing but the ruins of a man. But if we viewed things aright, we should be far more affected by the thought of a dead soul, a lost, fallen spirit. A state of sin is a state of conformity to this world. Wicked men are slaves to Satan. Satan is the author of that proud, carnal disposition which there is in ungodly men; he rules in the hearts of men. From Scripture it is clear, that whether men have been most prone to sensual or to spiritual wickedness, all men, being naturally children of disobedience, are also by nature children of wrath. What reason have sinners, then, to seek earnestly for that grace which will make them, of children of wrath, children of God and heirs of glory! God's eternal love or good-will toward his creatures, is the fountain whence all his mercies flow to us; and that love of God is great love, and that mercy is rich mercy. And every converted sinner is a saved sinner; delivered from sin and wrath. The grace that saves is the free, undeserved goodness and favour of God; and he saves, not by the works of the law, but through faith in Christ Jesus. Grace in the soul is a new life in the soul. A regenerated sinner becomes a living soul; he lives a life of holiness, being born of God: he lives, being delivered from the guilt of sin, by pardoning and justifying grace. Sinners roll themselves in the dust; sanctified souls sit in heavenly places, are raised above this world, by Christ's grace. The goodness of God in converting and saving sinners heretofore, encourages others in after-time, to hope in his grace and mercy. Our faith, our conversion, and our eternal salvation, are not of works, lest any man should boast. These things are not brought to pass by any thing done by us, therefore all boasting is shut out. All is the free gift of God, and the effect of being quickened by his power. It was his purpose, to which he prepared us, by blessing us with the knowledge of his will, and his Holy Spirit producing such a change in us, that we should glorify God by our good conversation, and perseverance in holiness. None can from Scripture abuse this doctrine, or accuse it of any tendency to evil. All who do so, are without excuse.
【엡2:2 JFB】2. the course of this world—the career (literally, "the age," compare 갈1:4), or present system of this world (고전2:6, 12; 3:18, 19, as opposed to "the world to come"): alien from God, and lying in the wicked one (요일5:19). "The age" (which is something more external and ethical) regulates "the world" (which is something more external).
the prince of the power of the air—the unseen God who lies underneath guiding "the course of this world" (고후4:4); ranging through the air around us: compare 막4:4, "fowls of the air" (Greek, "heaven") that is, (엡2:15), "Satan" and his demons. Compare 엡6:12; 요12:31. Christ's ascension seems to have cast Satan out of heaven (계12:5, 9, 10, 12, 13), where he had been heretofore the accuser of the brethren (욥1:6-11). No longer able to accuse in heaven those justified by Christ, the ascended Saviour (롬8:33, 34), he assails them on earth with all trials and temptations; and "we live in an atmosphere poisonous and impregnated with deadly elements. But a mighty purification of the air will be effected by Christ's coming" [Auberlen], for Satan shall be bound (계12:12, 13, 15, 17; 20:2, 3). "The power" is here used collectively for the "powers of the air"; in apposition with which "powers" stand the "spirits," comprehended in the singular, "the spirit," taken also collectively: the aggregate of the "seducing spirits" (딤전4:1) which "work now (still; not merely, as in your case, 'in time past') in the sons of disobedience" (a Hebraism: men who are not merely by accident disobedient, but who are essentially sons of disobedience itself: compare 마3:7), and of which Satan is here declared to be "the prince." The Greek does not allow "the spirit" to refer to Satan, "the prince" himself, but to "the powers of the air" of which he is prince. The powers of the air are the embodiment of that evil "spirit" which is the ruling principle of unbelievers, especially the heathen (행26:18), as opposed to the spirit of the children of God (Lu 4:33). The potency of that "spirit" is shown in the "disobedience" of the former. Compare 신32:20, "children in whom is no faith" (사30:9; 57:4). They disobey the Gospel both in faith and practice (살후1:8; 고후2:12).
【엡2:3 JFB】3. also we—that is, we also. Paul here joins himself in the same category with them, passing from the second person (엡2:1, 2) to the first person here.
all—Jews and Gentiles.
our conversation—"our way of life" (고후1:12; 벧전1:18). This expression implies an outwardly more decorous course, than the open "walk" in gross sins on the part of the majority of Ephesians in times past, the Gentile portion of whom may be specially referred to in 엡2:2. Paul and his Jewish countrymen, though outwardly more seemly than the Gentiles (행26:4, 5, 18), had been essentially like them in living to the unrenewed flesh, without the Spirit of God.
fulfilling—Greek, doing.
mind—Greek, "our thoughts." Mental suggestions and purposes (independent of God), as distinguished from the blind impulses of "the flesh."
and were by nature—He intentionally breaks off the construction, substituting "and we were" for "and being," to mark emphatically his and their past state by nature, as contrasted with their present state by grace. Not merely is it, we had our way of life fulfilling our fleshly desires, and so being children of wrath; but we were by nature originally "children of wrath," and so consequently had our way of life fulfilling our fleshly desires. "Nature," in Greek, implies that which has grown in us as the peculiarity of our being, growing with our growth, and strengthening with our strength, as distinguished from that which has been wrought on us by mere external influences: what is inherent, not acquired (욥14:4; 시51:5). An incidental proof of the doctrine of original sin.
children of wrath—not merely "sons," as in the Greek, "sons of disobedience" (엡2:2), but "children" by generation; not merely by adoption, as "sons" might be. The Greek order more emphatically marks this innate corruption: "Those who in their (very) nature are children of wrath"; 엡2:5, "grace" is opposed to "nature" here; and salvation (implied in 엡2:5, 8, "saved") to "wrath." Compare Article IX, Church of England Common Prayer Book. "Original sin (birth-sin), standeth not in the following of Adam, but is the fault and corruption of the nature of every man, naturally engendered of Adam [Christ was supernaturally conceived by the Holy Ghost of the Virgin], whereby man is very far gone from original righteousness, and is of his own nature inclined to evil; and therefore, in every person born into this world, it deserveth God's wrath and damnation." Paul shows that even the Jews, who boasted of their birth from Abraham, were by natural birth equally children of wrath as the Gentiles, whom the Jews despised on account of their birth from idolaters (롬3:9; 5:12-14). "Wrath abideth" on all who disobey the Gospel in faith and practice (요3:36). The phrase, "children of wrath," is a Hebraism, that is, objects of God's wrath from childhood, in our natural state, as being born in the sin which God hates. So "son of death" (삼하12:5, Margin); "son of perdition" (요17:12; 살후2:3).
as others—Greek, "as the rest" of mankind are (살전4:13).
【엡2:4 JFB】4. God, who is rich—Greek "(as) being rich in mercy."
for—that is, "because of His great love." This was the special ground of God's saving us; as "rich in mercy" (compare 엡2:7; 엡1:7; 롬2:4; 10:12) was the general ground. "Mercy takes away misery; love confers salvation" [Bengel].
【엡2:5 JFB】5. dead in sins—The best reading is in the Greek, "dead in our (literally, 'the') trespasses."
quickened—"vivified" spiritually, and consequences hereafter, corporally. There must be a spiritual resurrection of the soul before there can be a comfortable resurrection of the body [Pearson] (요11:25, 26; 롬8:11).
together with Christ—The Head being seated at God's right hand, the body also sits there with Him [Chrysostom]. We are already seated there IN Him ("in Christ Jesus," 엡2:6), and hereafter shall be seated by Him; IN Him already as in our Head, which is the ground of our hope; by Him hereafter, as by the conferring cause, when hope shall be swallowed up in fruition [Pearson]. What God wrought in Christ, He wrought (by the very fact) in all united to Christ, and one with Him.
by grace ye are saved—Greek, "Ye are in a saved state." Not merely "ye are being saved," but ye "are passed from death unto life" (요5:24). Salvation is to the Christian not a thing to be waited for hereafter, but already realized (요일3:14). The parenthetic introduction of this clause here (compare 엡2:8) is a burst of Paul's feeling, and in order to make the Ephesians feel that grace from first to last is the sole source of salvation; hence, too, he says "ye," not "we."
【엡2:6 JFB】6. raised us up together—with Christ. The "raising up" presupposes previous quickening of Jesus in the tomb, and of us in the grave of our sins.
made us sit together—with Christ, namely, in His ascension. Believers are bodily in heaven in point of right, and virtually so in spirit, and have each their own place assigned there, which in due time they shall take possession of (빌3:20, 21). He does not say, "on the right hand of God"; a prerogative reserved to Christ peculiarly; though they shall share His throne (계3:21).
in Christ Jesus—Our union with Him is the ground of our present spiritual, and future bodily, resurrection and ascension. "Christ Jesus" is the phrase mostly used in this Epistle, in which the office of the Christ, the Anointed Prophet, Priest and King, is the prominent thought; when the Person is prominent, "Jesus Christ" is the phrase used.
【엡2:7 JFB】7.Greek, "That He might show forth (middle reflexive voice; for His own glory, 엡1:6, 12, 14) in the ages which are coming on," that is, the blessed ages of the Gospel which supersede "the age (Greek, for 'course') of this world" (엡2:2), and the past "ages" from which the mystery was hidden (골1:26, 27). These good ages, though beginning with the first preaching of the Gospel, and thenceforth continually succeeding one another, are not consummated till the Lord's coming again (compare 엡1:21; 히6:5). The words, "coming on," do not exclude the time then present, but imply simply the ages following upon Christ's "raising them up together" spiritually (엡2:6).
kindness—"benignity."
through Christ—rather, as Greek, "in Christ"; the same expression as is so often repeated, to mark that all our blessings center "IN Him."
【엡2:8 JFB】8. For—illustrating "the exceeding riches of His grace in kindness." Translate as in 엡2:5, "Ye are in a saved state."
through faith—the effect of the power of Christ's resurrection (엡1:19, 20; 빌3:10) whereby we are "raised together" with Him (엡2:6; 골2:12). Some of the oldest manuscripts read, "through your (literally, 'the') faith." The instrument or mean of salvation on the part of the person saved; Christ alone is the meritorious agent.
and that—namely, the act of believing, or "faith." "Of yourselves" stands in opposition to, "it is the gift of God" (빌1:29). "That which I have said, 'through faith,' I do not wish to be understood so as if I excepted faith itself from grace" [Estius]. "God justifies the believing man, not for the worthiness of his belief, but for the worthiness of Him in whom he believes" [Hooker]. The initiation, as well as the increase, of faith, is from the Spirit of God, not only by an external proposal of the word, but by internal illumination in the soul [Pearson]. Yet "faith" cometh by the means which man must avail himself of, namely, "hearing the word of God" (롬10:17), and prayer (Lu 11:13), though the blessing is wholly of God (고전3:6, 7).
【엡2:9 JFB】9. Not of works—This clause stands in contrast to "by grace," as is confirmed by 롬4:4, 5; 11:6.
lest—rather, as Greek, "that no man should boast" (롬3:27; 4:2).
【엡2:10 JFB】10. workmanship—literally, "a thing of His making"; "handiwork." Here the spiritual creation, not the physical, is referred to (엡2:8, 9).
created—having been created (엡4:24; 시102:18; 사43:21; 고후5:5, 17).
unto good works—"for good works." "Good works" cannot be performed until we are new "created unto" them. Paul never calls the works of the law "good works." We are not saved by, but created unto, good works.
before ordained—Greek, "before made ready" (compare 요5:36). God marks out for each in His purposes beforehand, the particular good works, and the time and way which tie sees best. God both makes ready by His providence the opportunities for the works, and makes us ready for their performance (요15:16; 딤후2:21).
that we should walk in them—not "be saved" by them. Works do not justify, but the justified man works (갈5:22-25).
【엡2:11 JFB】11. The Greek order in the oldest manuscripts is, "That in time past (literally, once) ye," &c. Such remembrance sharpens gratitude and strengthens faith (엡2:19) [Bengel].
Gentiles in the flesh—that is, Gentiles in respect to circumcision.
called Uncircumcision—The Gentiles were called (in contempt), and were, the Uncircumcision; the Jews were called, but were not truly, the Circumcision [Ellicott].
in the flesh made by hands—as opposed to the true "circumcision of the heart in the Spirit, and not the letter" (롬2:29), "made without the hands in putting off the body of the sins of the flesh by the circumcision of Christ" (골2:11).
【엡2:11 MHCC】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.
【엡2:12 JFB】12. without Christ—Greek, "separate from Christ"; having no part in Him; far from Him. A different Greek word (aneu) would be required to express, "Christ was not present with you" [Tittmann].
aliens—Greek, "alienated from," not merely "separated from." The Israelites were cut off from the commonwealth of God, but it was as being self-righteous, indolent, and unworthy, not as aliens and strangers [Chrysostom]. The expression, "alienated from," takes it for granted that the Gentiles, before they had apostatized from the primitive truth, had been sharers in light and life (compare 엡4:18, 23). The hope of redemption through the Messiah, on their subsequent apostasy, was embodied into a definite "commonwealth" or polity, namely, that "of Israel," from which the Gentiles were alienated. Contrast 엡2:13; 엡3:6; 4:4, 5, with 시147:20.
covenants of promise—rather, "… of the promise," namely, "to thee and thy seed will I give this land" (롬9:4; 갈3:16). The plural implies the several renewals of the covenant with Abraham, Isaac, and Jacob, and with the whole people at Sinai [Alford]. "The promise" is singular, to signify that the covenant, in reality, and substantially, is one and the same at all times, but only different in its accidents and external circumstances (compare 히1:1, "at sundry times and in divers manners").
having no … hope—beyond this life (고전15:19). The CONJECTURES of heathen philosophers as to a future life were at best vague and utterly unsatisfactory. They had no divine "promise," and therefore no sure ground of "hope." Epicurus and Aristotle did not believe in it at all. The Platonists believed the soul passed through perpetual changes, now happy, and then again miserable; the Stoics, that it existed no longer than till the time of the general burning up of all things.
without God—Greek, "atheists," that is, they had not "God" in the sense we use the word, the Eternal Being who made and governs all things (compare 행14:15, "Turn from these vanities unto the living God who made heaven, and earth, and the sea, and all things therein"), whereas the Jews had distinct ideas of God and immortality. Compare also 갈4:8, "Ye knew not God … ye did service unto them which are no gods" (살전4:5). So also pantheists are atheists, for an impersonal God is NO God, and an ideal immortality no immortality [Tholuck].
in the world—in contrast to belonging to "the commonwealth of Israel." Having their portion and their all in this godless vain world (시17:14), from which Christ delivers His people (요15:19; 17:14; 갈1:4).
【엡2:13 JFB】13. now—in contrast to "at that time" (엡2:12).
in Christ Jesus—"Jesus" is here added, whereas the expression before (엡2:12) 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 (엡2:17; 사57:19; 행2:39).
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 엡1:7, where the blood is more directly spoken of as the instrument, it is "through His blood" [Alford].
【엡2:14 JFB】14. he—Greek, "Himself" alone, pre-eminently, and none else. Emphatical.
our peace—not merely "Peacemaker," but "Himself" the price of our (Jews' and Gentiles' alike) peace with God, and so the bond of union between "both" in God. He took both into Himself, and reconciled them, united, to God, by His assuming our nature and our penal and legal liabilities (엡2:15; 사9:5, 6; 53:5; 미5:5; 골1:20). His title, "Shiloh," means the same (창49:10).
the middle wall of partition—Greek, "… of the partition" or "fence"; the middle wall which parted Jew and Gentile. There was a balustrade of stone which separated the court of the Gentiles from the holy place, which it was death for a Gentile to pass. But this, though incidentally alluded to, was but a symbol of the partition itself, namely, "the enmity" between "both" and God (엡2:15), the real cause of separation from God, and so the mediate cause of their separation from one another. Hence there was a twofold wall of partition, one the inner wall, severing the Jewish people from entrance to the holy part of the temple where the priests officiated, the other the outer wall, separating the Gentile proselytes from access to the court of the Jews (compare 겔44:7; 행21:28). Thus this twofold wall represented the Sinaitic law, which both severed all men, even the Jews, from access to God (through sin, which is the violation of the law), and also separated the Gentiles from the Jews. As the term "wall" implies the strength of the partition, so "fence" implies that it was easily removed by God when the due time came.
【엡2:14 MHCC】Jesus Christ made peace by the sacrifice of himself; in every sense Christ was their Peace, the author, centre, and substance of their being at peace with God, and of their union with the Jewish believers in one church. Through the person, sacrifice, and mediation of Christ, sinners are allowed to draw near to God as a Father, and are brought with acceptance into his presence, with their worship and services, under the teaching of the Holy Spirit, as one with the Father and the Son. Christ purchased leave for us to come to God; and the Spirit gives a heart to come, and strength to come, and then grace to serve God acceptably.
【엡2:15 JFB】15. Rather, make "enmity" an apposition to "the middle wall of partition"; "Hath broken down the middle wall of partition (not merely as English Version, 'between us,' but also between all men and God), to wit, the enmity (롬8:7) by His flesh" (compare 엡2:16; 롬8:3).
the law of commandments contained in—Greek, "the law of the commandments (consisting) in ordinances." This law was "the partition" or "fence," which embodied the expression of the "enmity" (the "wrath" of God against our sin, and our enmity to Him, 엡2:3) (롬4:15; 5:20; 7:10, 11; 8:7). Christ has in, or by, His crucified flesh, abolished it, so far as its condemning and enmity-creating power is concerned (골2:14), substituting for it the law of love, which is the everlasting spirit of the law, and which flows from the realization in the soul of His love in His death for us. Translate what follows, "that He might make the two (Jews and Gentiles) into one new man." Not that He might merely reconcile the two to each other, but incorporate the two, reconciled in Him to God, into one new man; the old man to which both belonged, the enemy of God, having been slain in His flesh on the cross. Observe, too, ONE new man; we are all in God's sight but one in Christ, as we are but one in Adam [Alford].
making peace—primarily between all and God, secondarily between Jews and Gentiles; He being "our peace." This "peace-making" precedes its publication (엡2:17).
【엡2:16 JFB】16. Translate, "might altogether reconcile them both in one body (the Church, 골3:15) unto God through His cross." The Greek for "reconcile" (apocatalaxe), found only here and in 골1:20, expresses not only a return to favor with one (catallage), but so to lay aside enmity that complete amity follows; to pass from enmity to complete reconciliation [Tittmann].
slain the enmity—namely, that had been between man and God; and so that between Jew and Gentile which had resulted from it. By His being slain, He slew it (compare 히2:14).
thereby—Greek, "therein"; "in" or "by the cross," that is, His crucifixion (골2:15).
【엡2:17 JFB】17. Translate, "He came and announced glad tidings of peace." "He came" of His own free love, and "announced peace" with His own mouth to the apostles (Lu 24:36; 요20:19, 21, 26); and by them to others, through His Spirit present in His Church (요14:18). 행26:23 is strictly parallel; after His resurrection "He showed light to the people ('them that were nigh') and to the Gentiles ('you that were afar off')," by His Spirit in His ministers (compare 벧전3:19).
and to them—The oldest manuscripts insert "peace" again: "And peace to them." The repetition implies the joy with which both alike would dwell again and again upon the welcome word "peace." So 사57:19.
【엡2:18 JFB】18. Translate, "For it is through Him (요14:6; 히10:19) that we have our access (엡3:12; 롬5:2), both of us, in (that is, united in, that is, "by," 고전12:13, Greek) one Spirit to the Father," namely, as our common Father, reconciled to both alike; whence flows the removal of all separation between Jew and Gentile. The oneness of "the Spirit," through which we both have our access, is necessarily followed by oneness of the body, the Church (엡2:16). The distinctness of persons in the Divine Trinity appears in this verse. It is also fatal to the theory of sacerdotal priests in the Gospel through whom alone the people can approach God. All alike, people and ministers, can draw nigh to God through Christ, their ever living Priest.
【엡2:19 JFB】19. Now, therefore—rather, "So then" [Alford].
foreigners—rather, "sojourners"; opposed to "members of the household," as "strangers" is to "fellow citizens." 빌3:19, 20, "conversation," Greek, "citizenship."
but—The oldest manuscripts add, "are."
with the saints—"the commonwealth of (spiritual) Israel" (엡2:12).
of God—THE Father; as Jesus Christ appears in 엡2:20, and THE Spirit in 엡2:22.
【엡2:19 MHCC】The church is compared to a city, and every converted sinner is free of it. It is also compared to a house, and every converted sinner is one of the family; a servant, and a child in God's house. The church is also compared to a building, founded on the doctrine of Christ; delivered by the prophets of the Old Testament, and the apostles of the New. God dwells in all believers now; they become the temple of God through the working of the blessed Spirit. Let us then ask if our hopes are fixed on Christ, according to the doctrine of his word? Have we devoted ourselves as holy temples to God through him? Are we habitations of God by the Spirit, are we spiritually-minded, and do we bring forth the fruits of the Spirit? Let us take heed not to grieve the holy Comforter. Let us desire his gracious presence, and his influences upon our hearts. Let us seek to discharge the duties allotted to us, to the glory of God.
【엡2:20 JFB】20. Translate as Greek, "Built up upon," &c. (participle; having been built up upon; omit, therefore, "and are"). Compare 고전3:11, 12. The same image in 엡3:18, recurs in his address to the Ephesian elders (행20:32), and in his Epistle to Timothy at Ephesus (딤전3:15; 딤후2:19), naturally suggested by the splendid architecture of Diana's temple; the glory of the Christian temple is eternal and real, not mere idolatrous gaud. The image of a building is appropriate also to the Jew-Christians; as the temple at Jerusalem was the stronghold of Judaism; as Diana's temple, of paganism.
foundation of the apostles, &c.—that is, upon their ministry and living example (compare 마16:18). Christ Himself, the only true Foundation, was the grand subject of their ministry, and spring of their life. As one with Him and His fellow workers, they, too, in a secondary sense, are called "foundations" (계21:14). The "prophets" are joined with them closely; for the expression is here not "foundations of the apostles and the prophets," but "foundations of the apostles and prophets." For the doctrine of both was essentially one (벧전1:10, 11; 계19:10). The apostles take the precedency (Lu 10:24). Thus he appropriately shows regard to the claims of the Jews and Gentiles: "the prophets" representing the old Jewish dispensation, "the apostles" the new. The "prophets" of the new also are included. Bengel and Alford refer the meaning solely to these (엡3:5; 4:11). These passages imply, I think, that the New Testament prophets are not excluded; but the apostle's plain reference to 시118:22, "the head stone of the corner," proves that the Old Testament prophets are a prominent thought. David is called a "prophet" in 행2:30. Compare also 사28:16; another prophet present to the mind of Paul, which prophecy leans on the earlier one of Jacob (창49:24). The sense of the context, too, suits this: Ye were once aliens from the commonwealth of Israel (in the time of her Old Testament prophets), but now ye are members of the true Israel, built upon the foundation of her New Testament apostles and Old Testament prophets. Paul continually identifies his teaching with that of Israel's old prophets (행26:22; 28:23). The costly foundation-stones of the temple (왕상5:17) typified the same truth (compare 렘51:26). The same stone is at once the corner-stone and the foundation-stone on which the whole building rests. Paul supposes a stone or rock so large and so fashioned as to be both at once; supporting the whole as the foundation, and in part rising up at the extremities, so as to admit of the side walls meeting in it, and being united in it as the corner-stone [Zanchius]. As the corner-stone, it is conspicuous, as was Christ (벧전2:6), and coming in men's way may be stumbled over, as the Jews did at Christ (마21:42; 벧전2:7).
【엡2:21 JFB】21. In whom—as holding together the whole.
fitly framed—so as exactly to fit together.
groweth—"is growing" continually. Here an additional thought is added to the image; the Church has the growth of a living organism, not the mere increase of a building. Compare 벧전2:5; "lively stones … built up a spiritual house." Compare 엡4:16; Z전6:12, "The Branch shall build the temple of the Lord," where similarly the growth of a branch, and the building of a temple, are joined.
holy—as being the "habitation of God" (엡2:22). So "in the Lord" (Christ) answers to "through the Spirit" (엡2:22; compare 엡3:16, 17). "Christ is the inclusive Head of all the building, the element in which it has its being and now its growth" [Alford].
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